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.

PART 1. Of the Nature of Prayer. (Book 1)

IN opening the nature of Prayer, we will, 1. speak of the diverse notions and consi∣derations under which Prayer may fall. 2. Of the Names given to it in the Word. 3. We will describe it. 4. We will enquire to what faculty of the soul it belongs, and in what act it consists. 5. We will speak to its subject and of the Persons on whom this duty doth ly. 6. Of its object, and to whom we should direct our Prayers. 7. Of the matter of Prayer, for whom, and for what it should be poured out; where we will take a view of the ground, warrand and foundation of Prayer, and inquire after the meaning and extent of the promises. 8. Of the author of Prayer, and the help of the spirit. 9. Of the altar whereon this sacrifice must be offered.

CHAP. I. Prayer considered under diverse respects; as a Gift, as a Grace, as a Duty, and as a Mean.

Psal. 12.5. For the sighing of the needy now will I arise (saith the Lord)

Mic. 3.4. Then shall they cry unto the Lord, but he will not hear them.

Hos. 7.14. And they have not cried unto me with their heart, when they hou∣led upon their beds.

THere be too many theaters in the world, who with their counterfeit money deceive the simple, yet there are moe who with such coyn would carry on a trade with heaven; and who dare offer to him, from whose eyes nothing is hid, such trash and refuse: but he cannot be mockt, he will not owne or accept what hath not the stamp of his spirit. Carnal desires, though vehement and fervent, must not be called Prayers; they deserve not the name of crying unto him, and though they flow

from the heart, and carry alongst with them some kind of per∣formance of duty, yet they shall not prevail: he who pities the sighs and broken words of his honest supplicants, and will arise for their help, will not regard the tears and cryes of these hypocrits: and its no small part of our task to find out a touch-stone whereby we may try the money wherewith we trafficke for eternity;* 1.1 and to discover the halt and the lame, that we may not dare to offer such corrupt things to the great King, whose name is dreadfull in all the earth, least he spread upon our faces the dung of our sacrifices.* 1.2

And now in the entrance we would observe, that Prayer may fall under a fourfold notion and consideration. 1. As a Gift. 2. As a Grace. 3. As a Duty. 4. As a mean appointed of God for obtaining the good things he hath promised.

1. Wicked men as they may be eminent for parts and other gifts; so also, as to the gift of Prayer, they may tender up an excellent supplication, both for matter and expression, to the delight and edification of the hearers, and to the emolument and good of those who joyn with them, but with another heart: Gifts abused, though they profit not the receiver (but exceedingly aggravate his guiltiness) yet they may tend to the spiritual advantage of others; why might not these work-men who built an ark for Noah and his family, perish in the deluge?

But, 2. As many gracelesse souls may have the gift of Prayer, So many precious ones may want that gift as to any emi∣nent measure and degree; they may poure out their souls before the Lord with much affection and tenderness, who being of small parts, have not this gift, for the edification, refreshing and stirring up the affections of others; yet I have known not a few, who as for naturall parts, have been reputed weak and simple, and who have had no great dexterity in worldly affairs, yet have been eminent, not only for grace, but also in the gift of Prayer, the Spirit (according to the Word Rom. 8.26.) helping their infirmities, and enabling them to pray as they ought; not only by enlarging their hearts with holy desires: but also ordering these desires, and supplying fit and pertinent words for expressing of them, to the admiration

of the hearers; yet it is too evident, that many of the saints want this Gift as to any considerable measure; who albeit upon this account they may be humbled, and with submisson complain to God because of this infirmity, yet need not be too much dis∣couraged, though the Lord hath not bestowed on them such a measure of knowledge and utterance as upon some others, yet he hath not with-held from them the Spirit of grace and sup∣plication. What though thou canst but sigh with the needy (Psal. 12.5.) and groan with the Prisoners? Psal. 102.20. What though thou canst but chatter as a cran, and mourn as a dove? Is. 38.14.5. The Lord can read and understand that hand-writting, he knows the meaning of abrupt and broken words proceeding from a broken and contrite spirit, and will perform the desire of such disconsolat ones.

As for the two latter considerations, there is an usuall mistake on both hands, carnall hearts, who make little consci∣ence of duty, look on Prayer as a mean; and the Saints, who dar not omit their duty, too often, forget the reward: these who ask amisse and cannot lay claim to the promise, yet will use Prayer as a charm and spel, they fear no evill because they say their Prayers every day, and the true Israelits who may draw nigh to God as a father in confidence to be heard, so trade with heaven as if a storm did alwayes follow them when they went to sea, and as if their vessell could not escape the Pirats: and thus though they will not be idle, but must hazard and send many Packs to sea, yet they expect not ever to hear of them again; and though the Lord pitty such, and will not deal with them according to their fears, yet often he hideth his face for a while, and maketh them meet with many contrair blasts, because of their diffidence; that though their Ship come safe to shoar at length, yet the voyage proveth uncomfortable and dangerous, and a considerable time may interveen before they hear of their return.

Thus we may speak of Prayer under all these four respects; But O! if the Lord would be pleased so to blesse these weak en∣deavours, that they may prove helpfull for preventing a di∣vorce, where the Lord requires an union, that all of us may have such a measure of the spirit of grace poured out upon us, and

may, 2. be furnished with such gifts and abilities for ordering & expressing our desires. And may, 3. be so inabled to make con∣science of our duty; As that 4. We may go about the perform∣ance of it with cheerfulness and confidence, knowing that we shall not seek his face in vain; that thus grace may sanctifie our gifts, and successe may accompany our work; that albeit to our apprehension there must still be a distinction; yet there may be no more a separation, but that in all our supplications these may joyn hand in hand, and may be really united; so that we shall not need to prosecute the difference any further, only as occasion shall offer, we will adde a word, by way of remedy, for curing or preventing what may be found wanting or amisse in our Prayers as to any of these respects and considerations, looking up to Him, who only can(a) 1.3 help our infirmities and teach us to Pray as we ought, and according to the will of God.

CHAP. II. Prayer held forth under several Scripture expressions. Paralleled for preventing mistakes

Math. 7.7, 8. Ask, and &c. for every one that asketh, recei∣veth; and he that seeketh, findeth; and to him that knock∣eth, it shall be opened,

Jam. 1.6. Ask in faith, nothing wavering;

And, 5.16, The eff••ctuall fervent Prayer of a righteous man availeth much.

Eph. 6.18, Praying alwayes and watching there∣unto with all perseverance, &c.

DIvers names and expressions (if the difference be not meerly literal and grammatical) must contribute not a little for clearing of the nature of the thing it self; it will not then be impertinent for us here to ponder a little the different wayes whereby the subject of our present enquiry is expressed in Scripture, especially since such a view in the porch (some brief observations for explication being intermixed) may help to prevent a double mistake, the one of carnall hearts, who because they find Prayer some times held forth under words that seem to import no great difficulty, seriousness and diligence, as to ask, seek, call, cry, knock, &c. are ready to ap∣prehend

that it is an easie task to pray, and that they need no further trouble themselves, if they can utter some few words in a formall way: and on the other hand, the Godly hearing of such importunity in Prayer, such fervency, watchfulnesse, perseverance, wrestling, weeping, &c. are in hazard to draw hard conclusions against themselves, as if they never had yet prayed acceptably.

Albeit now we may not speak at any length to these material cases, it being one of the main designs of the practicall part of this treatise to give some clearing to these; yet, for the present, we may set before both the presuming Atheist and the tender Christian, what, through the blessing of God, may prove a reme∣dy to both, if they will be at the pains to compare these Scrip∣tures together; and thus seek after the sense. Carnall men may see that there is difficulty in the work, and that lip-labour is no Prayer; and the Godly, who offer up the desire of their heart to God, need not be discouraged, though at all times they have not such enlarged affections, zeal and continuance, as some of Gods children upon speciall occasions have had. And as this parallel, may now be helpfull to that purpose; So it may give some light, when we come to speak of these cases more fully in the qualifications of Prayer, and to what we are to say con∣cerning the nature of it here, Chap. 4.

1. We will begin with such expressions as seem to import no great difficulty. And thus to pray, 1. Is but to ask, Mat. 7.7. O! but stay a little fond atheist, and remember, not every one who saith, Lord, Lord, shall enter into the kingdome of heaven, except he be a doer of the will of God, v. 21. Thou must then be a doer as well as an asker, and thou must ask in faith, nothing wavering, and with an honest and single mind, Ja. 1.6, 8. And thy end must be pure and holy, for many ask, and receive not, because they ask amisse, Ja. 4.3.

2. To pray is but to seek, Mat. 7.7. O! but if thou wouldst find, thou must seek with all thy heart and with all thy soul, Deut. 4.29. Thou must seek God diligently, Heb. 11.6. Thou must first seek the Glory of God and prefer holiness to the world, Mat. 6.33. otherwise, though thou wouldest seek God daylie, thou wouldest not meet with successe, Is. 58.2.3.

If thou choose not the fear of the Lord, though thouseek him early, thou shalt not find him, Prov. 1.28, 29. And there∣fore we are commanded to adde wrestling and striving to our seeking, that we may prevail, Rom. 15.30.

3. If we will but knock or cry, it will be opened to us, Mat, 7.8. O? but it is the cry of such as fear him that he will hear, Ps. 145, 19. If we harken not to God while he calleth and cryeth to us in his word, we may cry, howl and complain as much as we will, and he laugh at our calamity, and mock when our fear cometh, Prov, 1.24, 26, 28. Hos. 7.14. Its true our Prayers and praises, are the fruit of the lips, Heb. 13.15. Our tongue must be employed in honouring our God, and the lips that are thus employed, must not be feigned, Ps. 17.1. They must follow the heart and expresse what it enditeth, Ps. 45.1. Thy words must be the fruit of meditation, Ps. 5.1. The eyes of the Lord are upon the righteous, and his ears are open to their cry; but the face of the Lord is against them that do evil, to cut off their remembrance from the earth, Ps. 34.16, 17, And then if thou wouldst have the door opened unto thee while thou knockest, thou must open to Christ while he stands at thy door and knocks, Rev. 3.20. Otherwise, though thou wert his spouse he will withdraw for a while and shut the door upon thee, Cant. 5.2, 6.

4. To Pray, is but to desire: for, the Lord will satisfie the desire of every living thing. Ps. 145, 16. O! but whatever the Lord, out of his general bounty doth for satisfying the natu∣ral desires of bruits and brutish men, yet as a father, he will not bestow covenanted mercies upon any who are not his children, he will thus only satisfie the desire of them that fear him, v. 19. and of such as walk humbly before him, Ps. 10, 17.

5. We need do no more but look unto God, and he will save and deliver us, Is. 45.22. O! but thou must look unto him with the eye of faith and with a mourning eye; thou must in bitternesse look upon him whom thou hast peirced, Zech. 12.10. He that looks to God for good things, must shut his eyes from seeing evill, Is. 33.15, 16, 17. Otherwise thou mayest till thine eyes grow dimme, look for peace, but no good will come; and for a time of health, and behold trouble, Jere. 8.15, 14.

6. If wee draw nigh to him, he will draw near to us with mercies, Ja. 4, 8. O! but we must draw near to him with the heart and not with the mouth only: the Lord is nigh only to such as are of a broken heart, and will only save such as be of a contrite spirit, Ps. 34.18. But wo to them that draw nigh to God, with their mouth and honour him with their lips, and remove their heart far from him; he will draw nigh to such but in wrath, and judgement. Is. 29, 13▪ 14. If such open their mouth, he will lift up his Hand against them. O! but if thou hearken to what proceeds from the mouth of God, and walk not in the lust of thine own heart, then open thy mouth as wide as thou wilt, and God will fill it, Ps. 81, 10, 11.

7. If we will but lift up our hands unto him, we will be satisfied, Ps. 63.4, 5. O! but first we must lift up our soul, Ps. 25.1. and then lift up holy hands without wrath and doubting. 1. Tim. 2.8. We must wash and make our selves clean, otherwise the Lord will hide his eyes when we spread forth our hands, Is. 1.15, 16, &c.

As to the second sort of expressions, the Scripture sheweth how the Saints should be enlarged in Prayer, and that often they have(a) 1.4 mounted up with wings as Eagles when they look towards the Throne, and that they have run without fainting and weariness, that they should cry(b) 1.5 mightily un∣to the Lord, Joh. 3.8. and pour out their heart like water before his face, Lam. 2.19. and pray night and day exceeding∣ly, 1. Thess. 2.10. and make their bed to swim, and water their couch with their tears, Ps. 6.6. and alwayes labour fervently in prayers, Col. 4.12. and(c) 1.6 strive and wrestle as in an agony, Rom. 15.30. and pray alwayes, watching thereunto with all perserverance, ••ph. 6.18. and never faint in praying, Luk 18.1. and seek God diligently, and with the whole heart and soul, Heb. 11.6. Deut. 4.29. never hold their peace day nor night and keep no silence, Is. 62.6. Ps. 22.2. and ask in faith, no∣thing wavering, Jam. 1.6. and still wrestle with tears and supplications untill they prevail, Gen. 32.24, 26. Hos. 12.4. &c.

Thus the Saints should be, and have been enlarged upon special occasions, trials and temptations, while the Lord hath

poured out upoh them the spirit of supplication, and hath filled their sails with a more then ordinary gale: and if thou hast not met with such trials, praise him who hath condescended to thy weakness; but make not what should be a mark and scope at which thou shouldst aim, a mark and rule whereby to judge of thy state and condition, or of Gods accepting of thy per∣formances and oblations.

CHAP. III. Prayer described.

1. Pet. 2.5. Ye are an holy Priesthood to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

WHat Bias the Philosopher, from an heroick moral Prin∣ciple could say, when his Countrey Priena, was spoil∣ed, that enemies could not spoil him, his baggage was light and could easily be transported; for, said he, I alwayes(a) 1.7 carry all mine about with me: this may every true Israelite more truly say and upon better grounds. There be two lessons, 1. That of self denyal, Mat. 16.24. 2. Of true contentment, Phil. 4.11, 12. which cannot be learned in all the pagan Aca∣demies in the world. It is the honest Christians incommu∣nicable propriety to know (with him, Phil. 4.12.) how to want and how to abound: but though he can well bear the want of so many things, yet he cannot, while in the field sur∣rounded with enemies, while in this wilderness and exposed to the violence of so many robbers, want his armour, and having his quiver so full of(b) 1.8 arrows, he cannot want his bow: give me children else I die, said she in her impatience, Gen. 30.1. O! But may the Christian well say, let me pray or I cannot live. What can the poor Pilgrime do, if he have no provision? Prayer is our money that answereth all things; what though we be far from home? yet the treasure followeth us, it's with∣in a cry, and Prayer can bring from thence what we can stand in need; ask whatsoever ye will, it shall be given unto you, Joh. 16.23. &c. Ah! How should a Christian live with∣out his God and without his Saviour? and how shall he live without his life? that's impossible. O! but our life is hid

with Christ in God, Col. 3.3. And can there then be a distance and separation of him from God? Nay, pray he must, he must look up 〈◊〉〈◊〉 God and lift up his soul to the Throne. And thus some of the(c) 1.9 ancient Doctors have defined Prayer, a lift∣ing up of the soul to God: Ʋnto thee, O Lord, (saith the Psalmist, while he is presenting his supplication to God, Ps. 25.1.) do I lift up my soul. O! but the distance is great, and where shall this holy man find a ladder to reach the Heavens? O! but he was well acquainted with such a voyage; and how quickly, as with wings, doth he mount up and approach the Throne? and close with the King, wrestle with him, and at length prevail, v. 2. &c. v. 15. &c.

And as Prayer is thus so necessary and usefull for us, so it is well pleasing and acceptable to God; it is his delight, Prov. 15.8. Yea, sometimes it is put for the whole worship of God, (one particular, because of it's excellency in place of the general) as Gen. 4.26. Is. 64.7. Mat. 21.13. O! How should we then blush at the impudence of the Roman Clergy; who with their Patron,(d) 1.10 Thomas Aquinas, will question and dispute for and against in these points that are so certain and undenyable? As, 1. If it be convenient to pray. 2. If Prayer be a Religious act, and begin their disputes with a vi∣detur quod non, as if their trifling objections could render the negative any wayes probable, or to have the least appearance of truth: Yet, herein they carry themselves suteably to their own principles. For upon good ground it may be inquired, if the Popish Devotion be convenient? and if their lip-labour and moving of the tongue, without attention and affection, (as we shall(e) 1.11 hear themselves confess) yea, and without under∣standing (while they pray in an unknown language) be a Re∣ligious act, and deserve the name of divine Worship? and we may confidently affirm, that to dally thus in Gods service, and to teach others to do so, is a notable injury against the infinite Majesty of God, an impious and blasphemous mockrie of the Omni-scient and holy One, who must be worshiped in spirit and truth, Joh. 4.23. and with the whole heart, as too little to offer unto Him (if we had more to give) and too naughty to be imployed in His worship: Nay, this doth not only savour

of the pagan and heathenish delusion▪ that much babling is ac∣ceptable to God, Mat. 6.7. but also of the Satanicall super∣stition of Witches and Charmers, who are well acquainted with such sort of prayers, as fit engines for accomplishing their hellish designes; that kind of prayer, being, as it were, the Devils A. B. C. which he first teacheth his schollars, which he will indeed answer, because they are abominable to God; and that thus he may delude and allure these miserable wretches and keep them in his snare: What kind of teachers then must these be, that dare affirm that God will hear and accept such Prayers? These must be the seducing spirits (of whom the Apostle warneth us, whose lot hath fallen in the latter times, to beware, 1. Tim. 4, 1.) who teach the doctrine of Devils, having their conscience seared with a hot iron.

O! but you will then say, what is the Prayer that God will hear and accept? For answer, we might bring many emphatick sentences and expressions of the ancient Doctours of the Church, (who in their meditations have rather been taken up with its excellency, sweetness and usefulness, then its nature and theorie) which though they may suffice for stopping the foul mouths of Popish Casuists and Schoolmen, yet they are rather Rethoricall commendations then descriptions of this great duty; but of late, since learning became more polished, every one (almost) who hath spoken to this point, hath given, as it were, a new definition; and it were no difficult task in us to do the like. But since all the diversitie is rather in words and phrases then in the matter, we could wish that all would rest on that which doth most fully and clearly explain the thing; and thus (as we conceive) in our Catechisme, Prayer is excellently well(f) 1.12 described an offering up of our desires to God for things agreable to his will, in the name of Christ by the help of his spirit, with confession of our sins, and thankfull acknowledgment of his mercies. Here, 1. we have the act it self specified. 2. The subject. 3. The matter and object where∣about it is employed. 4. The rule. 5. The object to which it it directed. 6. The incense that perfumes our duty, and makes it acceptable. And. 7. our help and assistance in this great work; or thus, In this our christian sacrifice we have, 1. the oblation it

self. 2. The preist that offereth it. 3. The thing we sacrifice and offer up. 4. The person to whom we present this oblation. 5. The manner how, & the rule whereby we are directed to make choyce of what we should offer. 6. The altar. And. 7. our guid, leader and assistant. Of these severally, as the Lord shall enable, purposing to add a word concerning the end and scope we should aime at in this performance, in the qualifications, part 2. Chap, 1.

As to that which followeth in the last words of this des∣cription concerning, 1. Confession of sin. 2. The return of praise for mercies: Its certaine these must be joyned and inter∣mixed with our petitions. We must confess and then beg pardon, and thankfully remember mercies already received, that they may be blessed to us in the use, and that by our ingratitude we obstruct not the bestowing of future and desired mercies. And thus they belong to the compleating and (as(g) 1.13 Swarez speaketh) integration of Prayer, and so ought not have been omitted in its definition: yet, since they make us two distinct heads of practicall divinitie, and here fall in only as accessories of this duty, we will refer them to their proper place, pur∣posing now only to speak of Prayer, according to its proper acception; And thus it is contra-distinguished from confession, thanksgiving, meditation, &c. and doth import(h) 1.14 asking or petition. And thus sayth(i) 1.15 (Swarez) when mention is made of Prayer for any person or thing in the Scriptures, it is al∣wayes taken in this sense, and the fathers and School-men, and whosoever (saith he) have written of Prayer, have spoken of it in this signification; and the word Prayer, in our language, cannot, without great impropriety, be applyed to signifie any other thing.

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CHAP. IV. In what act of the Soul prayer doth principally consist.

Psal. 27.8. When thou saidest, seek ye my face, my heart said unto thee, Thy face, Lord, will I seek.

COncerning that which we meet with in the(a) 1.16 first words of the desinition, while Prayer is said to be an offering up of our desires, &c. we may inquire, In what act of the Soul doth Prayer directly, formally and principally consist? By which question, we do not exclude the voice, as if it might not concur in the performance of this duty: Wherefore is the tongue called our glory? Ps. 57.8. and 108.1. and 30.12. if it should not be employed in glorifying its Maker, in praising of, and praying unto Him; but though it must joyn in the work, yet, it cannot give life and being unto it; that must flow from another fountain, after which we now enquire: and there∣fore while Prayer is divided in Mental and Vocal, the last trust include and suppose the former, else it deserves not the name. Lip labour is not Prayer. But you will say, we cannot petition and ask but by the voice, and therefore the first must also in∣clude the last. Ans. Amongst men there can be no society, no asking nor granting, unless there be some expression by the voice or outward gestures; but we may converse with the father of Spirits and pray to Him, (who(b) 1.17 understandeth all the imaginations of our thoughts, and espieth them(c) 1.18 afar off, before they have any being or can be known to our selves) without an interpreter. This(d) 1.19 Swarez granteth, and I think none of the Papists (these Patrons of Lip devotion) will deny.

In answer to the Queree, the Roman Casuists and Schole∣men following their Patron,(e) 1.20 Thomas, affirm, that Prayer is an act of the Understanding and not of the Will. Their grounds are frivolous, and not worthy to be considered, unless to shew the folly of these luxuriant wits. 1. It belongs (saith(f) 1.21 Thomas) to the understanding, as to command; so also to(g) 1.22 petition and ask. Ans. Whatever might be said con∣cerning the faculty of the Soul, that commands and sets a work

the rest; yet, we cannot be said to ask any thing of God un∣less the Heart present it's desire, and so the Will must draw up the supplication and offer it to the King. But we may far more probably lay down the contradictory supposition▪ and say, that it belongeth not to the understanding (as elsewhere we may have occasion to shew at greater length) but to the will, as the Mistris and Superiour, to command the rest of the faculties. O! But, 2. (saith(h) 1.23 Lessius) Prayer is Locu∣tion and a kind of Speech: Thus the Fathers have defined Prayer, a conference with God, but nothing within us, except the understanding can entertain that conference. Ans. Its true in Prayer we enjoy a sweet communion with God, we speak to him and poure out 〈◊〉〈◊〉 complaints unto him, but its a spirituall conference, in which the heart, the will and the afficti∣ons are principally employed. That's the first thing which God requires and especially regards, My son, give me thy heart, Prov. 23.26. And therefore whenever the Psalmist drew nigh to God, either to pray or praise, he lookt mainly to his heart, knowing, that if it was not prepared to speak to God, there was no other speaker that would get a hearing; and he thinks it not enough to have his heart set a work, unless the whole heart were employed, Ps. 9.1. Ps. 111.1. Ps. 119.145. Ps. 138.1. Ps. 86.12, &c, and only that man to him, i•• the blessed man, that seek God (whether in Prayer or any other point of Worship) with the whole heart, Ps. 119.2. The heart hath a voice which God well understandeth, and will hear when all other Messengers are sent away empty: we have a sweet, though short, dialogue, Ps. 27.8. The Lord begins and drawes on the discourse with a kindly invi∣tation to seek his face, but who makes answer? O! Say these learned Rabbies, the heart and will cannot speak; nay, but saith the Prophet David, I acknowledge no such axiom, my heart must make the reply, my(i) 1.24 heart said unto thee, thy face, Lord, will I seek.

Amongst our Divines I find not this question moved; but I know(k) 1.25 none of them who will not joyn with D.(l) 1.26 Ames, while he describeth Prayer a religious presenting of our wills before God; which, upon the matter, differs not from

what we propounded from our Catechism, where Prayer is said to be an offering up of our desires to God: For, though there may be carnal and selfish desires in the inferiour and sensitive appetite, (which is common to us with the bruits) yet, spiritual desires (which are the only fit materials of an ac∣ceptable Prayer) are proper to the will and rational faculty: It is true, we may pray for our daily bread, but our motives and ends (which specifie and denominat our desires) must be heavenly and spiritual; and we must ask from God, which is beyond the sphere of the material appetite, which cannot look up so high, it being limited to sensitive objects upon sute∣able principles and motives: And therefore, it must be proper to the will to(m) 1.27 spiritualize our sacrifices, that they may become acceptable to God.

To the Question propounded, Then we Ans. That albeit in Prayer we should employ and stir up all that is within us, to look towards God, and to contribute it's assistance and help, as that holy Man, who was well acquainted with this exercise, while he goes to praise and blesse God, calls to his soul and all that is within him, to joyn in the work, Ps. 103.1. 1. The mind and understanding should bring in provision and matter for enflaming the heart with holy Desires. 2. Our memo∣ries should present these Items and Bills of receipt from, and Debts owing to God; it should offer to the meditation a per∣fect list and catalogue of Sins and Mercies. 3. The sensitive appetite should give in a Bond of Peace, that it shall not disturb and raise tumults, nor frame and give in a treacherous(n) 1.28 Li∣bel and Remonstrance against such holy motions, as the heart doth travel with, and is in the way to endite and breath out before the Lord. 4. The outward senses should covenant, not to offer to the affections such baits and allurements, nor to cast in their way such golden apples, as may interrupt and impede them in their motion towards the Throne, and may call them back from heaven to earth. 5. The will it self, the main agent and leader, must be set a work by spiritual aimes and inten∣tions; if the end and scope be base and naught, the motion is lost, though never so swift and vigorous; and both will and understanding should be most serious in their attention, 1. To

the matter of their petitions. 2. To the object to which they are to present them, (as having to do with Him, who is the searcher of hearts.) 3. To the frame of the Soul, the spring and rise of it's actings, their fervency, vigour and zeal, &c. But though thus we should call to all that is within us, to help us a lift, while we are to rouse and draw up our dead lumpish and rocky hearts with us to the Mo••••••t, yet only the will draws ••igh to the King, and presents it's Bills of complaint, our sup∣plications and requests. The heart is that vessel of honour, 2. Tim. 2.21. fitted (if sanctified and seasoned with grace) and prepared for the Masters use. It is the best room of the soul, reserved to welcom and entertain it's King and Lord; and while He maketh His abode there, His host becomes a great minion: Now he hath the Kings ear, and may ask what he will, it shall be given him. And thus, whatever attendants be employed to wait upon and serve t•••••• King, yet the Host is master of the feast; and whatever befalls the rest, his Bills must be satisfied, his Suit dispatched, and his Requests granted.

And thus Prayer doth formally and primarily consist in an act of the will; and it is an offering up of our desires to God; it is not the simple act of desiring: For, then to desire and to pray were all one; and carnal voluptuous, ambitious and ava∣ritious men, who have said to the Lord, (with these miscreants, Job 21.14.) depart from us; for we desire not the know∣ledge of thy wayes, and what profit should we have if we pray unto him? even those men who are so great strangers and enemies to Prayer, are big with desires, having as many de∣sire as lusts. Every desire then is not a Prayer, but a desire so and so qualified; a desire directed and offered up to God.

But we must not imagine, that our heart stands in need of a messenger, to carry and present its desires before the Throne; it hath a tongue to speak for it self, Ps. 27.8. And God un∣derstands and hearkens to its voice, and will give a return, Ps. 145.19. Ps. 10.17. Nay but (saith(o) 1.29 Aquinas) our desires need an interpreter who must order and present them to God, and that must be the mind and understanding; and thus Prayer, directly importing this ordering and offering up of our desires, must be an act of the intellective fa••••••y. Ans. With(p) 1.30 Sco∣tus,

that it doth no lesse agree to the will, to order and dispose the means for the end, then to the mind to deliberate about the means; yea(q) 1.31 Thomas himself, speaking of the locution of Angels, grants that it belongs to the will to present, order(r) 1.32 and referr; yea and to expresse, and manifest the thoughts of the heart, for he(s) 1.33 will have the speech of angels, to consist in this directing, and willing their thoughts to be known to others; and yet ••ere he will have the will to be blind, and full of confusion as if it were sharp sighted, when it looked abroad, but otherwise did see nothing at home and within doors. But that wee may not insist on such speculations, I would ask, to what purpose shall the heart call for such an Interpreter? For, 1. is not the heart well enough(t) 1.34 acquaint with its own desires? if it be a stranger to its owne actings, who will make their ac∣quaintance? Or, 2. Doth the Lord stand in need of a trench∣man? shall he who searcheth the heart and trieth the reins; he who knoweth what is in man, and needeth not that any should testifie of man, (Jer. 17.10.) go to another, and ask, what are the purposes and desires of the heart?

Though then we deny not the concurrence of the under∣standing, but wish, that all that is within us may joyn, and were imployed in this spiritual and solemn exercise; yet, all the faculties of the soul, are as so many attendants to wait upon the heart, till it draw nigh, direct it's desires, and present it's supplications to the great King.

But, let none mistake, as if we thought, that the will, by a new act did reflect upon it's desires, and thereby did order and offer them to God. 1. Such a reflexion, will be found contrary to experience; if any will descend into his own heart, and look back upon his own actings, he will not find it there, or that he stood in need of any such new act. And, 2. it will be hard to shew what such a reflex act did import, and to what kind of volition it should be referred. The will then, by one and the same act, and in the same instant of time desireth, and desireth from God: as one and the same act is, 1. the desire of the soul; and, 2. the desire of such an object; So, 3. from such an hand and fountain; Yea, some, with(u) 1.35 Scaliger, (for which he is unjustly reprehended by(x) 1.36 Raynandus) do

think this last respect to have occasioned the word; so that, according to the Etymon of it, a desire, is that which is ex∣pected from the starres (which Pagans did think to be and worshiped as Gods: from which conceit, as some think, did also arise the greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Thus one and the same act of the will, is extended (of necessitie; for, it must have some mat∣ter about which it must converse) 1. To its object. 2. Directed to God. And, 3. referred to such and such an end. And only to our apprehension, and for distinctions sake, these severall respects and formalities, are differenced as to Prayer, where they should be really united in one and the same act; but yet, there is ground for such a distinction and precision, since every desire is not directed towards God, nor doth aime at a right end. And thus, for explications sake, we may affirm, that in Prayer there is a kind of(y) 1.37 Extension and enlarging of desires 1. to the right fountain, for a supply; and, 2. to the right end and marke. And, 3. to the right rule, for bounding and limiting of it, both as to matter and manner; so that Prayer formally, and as such, doth import not the desire it self, (which is, as it were, the materiale, and in it self considered, is indifferent and determinable otherwise) but this Offering and directing of our desires to God; for thereby desires acted and powred out by way of Prayer, are distinguished from all other desires, which want this qualification, and deserve not the name of Prayer. But alwayes it would be remembred, that this Christian sacrifice, is not like the material and Levi∣ticall oblations: for, every one, (as being a preist to God, Rev. 1.6.) may offer up his own sacrifice. Christ indeed must be our Altar and high Priest, and the holy Spirit, must bring fire and incense; but the heart it self, must offer up its own desires; it needs not run to another Priest, nor employ the mind and understanding to take its offering, and present it to God.

These things being premised for explication, let us now col∣lect from Scripture, some few reasons, not so much to stop the mouths of subtile disputers, as to convince negligent wor∣shipers of their sin, and to minde them of that which is the life and main ingredient of this solemn performance.

[Argument 1] Reas. 1. That which God doth especially require, and look for in these that draw nigh unto Him, that must be the chief and principal part of Prayer; (whereby, in a special manner, we approach to Him) But it's the heart that God mainly re∣quires and looks after in all those, Jer. 12.2. Ps. 34.18. Prov. 23.26.

[Argument 2] 2. That must be the chief part of our worship: for the want whereof, the Lord is most provoked, and specially com∣plaineth: But God is most provoked, when our heart doth not joyn in the duty, when we draw nigh to Him with our mouth, and honour Him with our lips, and keep our heart far from Him, Is. 29.13. Matth. 15.8.

[Argument 3] 3. That, without which our prayers are no prayers, they deserve not the name, that must be the prime of the duty; But without the heart, there may be a voice, much crying and howling, and yet no Prayer in Gods account, Hos. 7.14. If our heart be not right, God will not value our requests, Ps. 66.18.

[Argument 4] 4. That which answereth Gods call and invitation, and promiseth to seek His face, that must be the main agent and pleader at the Throne; But the heart, as the Master of the house, undertakes in name of the rest, offers to welcome Him, invites Him to come in, and tells Him, that it will look up to Him, and seek His face, (and how? I would ask, if not by Prayer and Praises) Ps. 27.8.

[Argument 5] 5. That which God heareth and answereth▪ that must be Prayer: But it is the voice and cry of the heart; its pant∣ing, longing and desiring, that He heareth and will satisfie, Ps. 10.17. and, 145.19.

[Argument 6] 6. That which mainly knits and unites us to God, must be the main and principal thing in Prayer, whereby, in a special and solemn manner, we ascend unto God, close(z) 1.38 with Him, and will not let him go till He blesse us; But it is the heart and affections that especially do unite and knit us to God: He regardeth not other bonds, if these be wanting: the di∣stance still continueth, so long as the heart is removed from Him. Mark 7.6. Matth. 15.8.

[Argument 7] 7. There may be much light in the understanding, a great

measure of knowledge of the promises, and a great dexteritie to plead them with much eloquence; and yet, nothing of the life of Prayer; nothing but the carcass, or rather the picture and shadow of Prayer, which God will not regard, more then the cry of these foolish virgins, who very pathetically, and in much anguish of spirit, said, Lord, Lord, open to us, not hav∣ing had their hearts prepared to meet him, while he came un∣to them, Mat. 25.11, 12, 8. And on the other hand, if the heart of a needy simple one, can but sigh or groan, if it can but chatter as a cran, and mourn as a dove, the Lord will encline his ear, he will hearken and give an answer of peace, Ps. 12.5, Is.. 38.5.14.

[Argument 8] 8. That summary and comprehensive abridgement, that brief re-capitulation and conclusion of Prayer, Amen, as it doth ex∣presse our confidence, so also the desire of the heart; It is an ad∣verb of wishing, and hath the same sense, (saith(a) 1.39 Leigh) with utinam fiat, Mat. 6.13. Rev. 22.20, 21. And by us it is indiffe∣rently used for, and hath, the same signification with So be it. And therefore, since the abrigement and close of Prayer, doth thus import the wishing and desire of the heart, we must judge the same of the whole, unlesse we will make Prayer become like that monster, described by the(b) 1.40 Poet, whose members were so disproportioned, unlike and dissimilar, that they could not (except it were by Poets and Painters, who have liberty to feign and devise what they will) be joyned together.

[Argument 9] 9. If we will rest on the apostle Paul his exegesis and ex∣position, Rom. 10.1. If by Prayer we understand the same thing which he did, we must affirm that the hearts desire and Prayer are as synonyma, holding out one and the same thing; or I would rather think, that these words contain a description of Prayer, that it is the hearts desire [poured out] to God.

But what need we disput while the Lord Himself so clearly and in terminis resolves the question, and tells us what he (who well knows how to give things their right names) calls and will acknowledge to be Prayer, Jer. 29.12, 13. Then shall ye call unto me, and ye shall go and pray unto me, and I will hearken unto you, and ye shall seek me and find me when (and never till then) ye shall search for me with all your

heart. O! then take heed when thou approachest the Throne, that thy heart be not to seek, that it be not gadding abroad after this or that trifle, while thou art speaking to the King: if thou bring not thy heart with thee, thou hast not a tongue, thou canst not speak, if the heart be absent; if it be silent, there can be no voyce that He will hear and answer: and therefore, as at all times, so specially when thou art praying, thou shouldst keep thy heart with all diligence, that what comes out of it, may prove the issues of life, Prov. 4.23.

CHAP. V. Of the subject of Prayer.

Who should and who may not pray.

Jam 1.6. If any of you lack,—let him ask of God, who giveth to all men, &c.

Is. 45.22. (a) 1.41 Look unto me, and be ye saved all the ends of the earth.

THis question may be extended to three ranks of persons, 1. To these who are altogether uncapable of this exer∣cise. 2. To these who once were capable, but now are not. And, 3. to those who now are, but e're it belong, shall no more be called to the performance of this duty. And accord∣ingly this Chapter may be divided in three parts.

Sect. 1. Who may not be said to Pray.

How(b) 1.42 Christ and the holy(c) 1.43 Spirit are said to inter∣ceed for us.

Each of these three members, may be sub-divided into other two. As to the first, one may be said to be uncapable of this exercise, either because it is below him, or because it is above him; thus it is below God to pray, and it is above the reach and sphere of unreasonable creatures to pray.

1. Then, it were not worth the while to confute the foolish(d) 1.44 conceit of those dreamers, who imagined that God had

set forms of Prayer, which he rehearsed so often every day. But I would ask, to whom and for what should God pray? hath He any Superior or equall whom He should supplicat? and can He be said to want any thing, Himself being the only foun∣tain of all good and happinesse? But here it may be objected, that the holy Ghost doth pray and interceed for the saints, Rom. 8.26.27. And thus he is called their Advocat ((e) 1.45 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Ioh. 14.16. And Ioh. 26.7. Ans. The learned Ger∣hard, having called it a ridiculous fancy to imagine that God doth pray, harm. Evang. Cap. 179. yet Cap. 176. affirms, that the holy Ghost (whom he acknowledgeth to be God, equall with the Father) doth interceed and pray for us; yea with groans Postulare(f) 1.46 & gemitus suos pro nobis interponere; albeit we cannot think, that he would so far mistake, as pro∣perly and truly to ascribe to the Spirit, groans and sighs; (that were blasphemous) yet, he doth so fully and plainly expresse himself, as to the praying and intercession of the Spirit, that there is no ground left for doubting of his judgement in that particular. But, 1. I would ask whether that intercession be an act of worship or not? It were blasphemous to imagine, that one person of the blessed Trinity, doth worship another; and yet it cannot well be conceived, how this intercession can be performed without a religious adoration. 2. If the Spirit in∣terceed for us, it must be by some act of his blessed will; he must offer some(g) 1.47 desire to the Father: and thus since there is one will and the same acts of the will in the Father, Son and holy Ghost, that intercession may as truly be ascribed to the Father as to the Spirit; and so the Father must pray to him∣self. 3. If the Spirit be a supplicant, he cannot be said to hear and grant, there must be a difference between the asker and the giver: can one be said to ask from himself? 4. If the holy Ghost doth interceed for us, then he must be first paci∣fied and reconciled with us, he must be more compassionate and tender hearted then the Father, and he must be willing and(h) 1.48 desirous we should have, before the Father yeeld; there must be some bowells and tendernesse, some more readinesse, yeelding and condescension in him then in the Father that he interceeds and deals with the Father, that he may come that length. 5.

There is but one Mediatour between God and men, the Man Christ Jesus. 1. Tim. 2.5.

As to the places objected: To the 1. Chrysostom, and Theo∣phylact think that by the Spirit (Rom. 8.26.27.) is meant the miraculous gift of Prayer, then poured out not only upon the Apostles, but on others whom God occasionally called to be the mouth of, and to speak in, their Christian meetings: But that gift being, 1. temporary, continuing only with the Christian Church in her infancy; And, 2. being peculiar only to some, and at certain times, when they were assembled with others; And. 3, not agreeing with the context; And, 4. the word not be∣ing found in that sense in any other place, (For the Spirit of grace and supplication promised, Zech. 12.10. was to be poured out upon all the saints, and converts of the house of David and amongst the inhabitants of Jerusalem) we cannot approve this interpretation. 2. Ambrose by Spirit there understands the new nature, and regenerat part; So the word is frequently us∣ed in Scripture; and we can see no inconvenience that can fol∣low upon this interpretation; yet when we compare this with other places which seem to be parallel with, and exegetick of it, we think the third and most common interpretation should rather be embraced, that the Spirit there is said to make in∣tercession for us not properly, as if the holy Ghost did pour out a Prayer for us, but effectively; because he helps and en∣ables us to interceed and pour out acceptable Prayers; thus the Spirit is said to be sent in our hearts(i) 1.49 crying (that is making us to know that God is, and inabling us to call him) Abba Father, Gal. 4.6. Rom. 8.15. And we may observe how the one place explains the other, and the text in the objection for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the spirit crying, Gal. 4. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the spirit whereby we cry, Rom. 8. and the Spirit of your father, speaking in you, Math. 10.20.

And thus we may see that the Spirit interceeding, must be nothing else, but the Spirit whereby we are inabled to inter∣ceed; if we must thus interpret the Spirit crying, why not also the Spirit interceeding? Is there any greater inpropriety in the one phrase then in the other? especially since they are pa∣rallel, both holding out one and the same thing, the worke of the Spirit on our heart inabling us to cry and pray.

Yea, though we made no comparison, and did not reflect on other Scriptures, the words themselves carry in their bosome a clear confutation of that fond glosse in the objection, and point out the true sense and meaning. For. 1. hath the Spirit a tongue to cry, And. 2. to whom would he cry Abba Father? whose(k) 1.50 Son is the spirit? As to the other, if the Spirit doth truly interceed for us, then whose are those(l) 1.51 groans that cannot be uttered? 3. What force is there in that reason added to shew that the Spirit helpeth our infirmities, and teacheth us how and what to ask, if his intercession be not causall by helping and inabling us to pray; and while he doth thus in∣spire and breath-in Prayers and supplications in us, by these as his own work, he may be said to interceed for us; our(m) 1.52 intercession being the effect and result of his assistance, en∣largement and manifestations, and so may denominat him, and be called his, as the cause, though not properly, and as the sub∣ject. And thus unlesse we will divide what are conjoyned, and pluck out this one word intercession from what goeth be∣fore and followeth after, there is no occasion offered from this place to Gerhards mistake, in which he goeth alone, hav∣ing none either popish or protestant Divine, (except one whom(n) 1.53 Camero calls(o) 1.54 doctissimum Interpretem) who joyneth with him of these we have perused: But all the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the Arrians, Macedonians, Acatians these figh∣ters against the God-head of the holy Ghost may run to this Glosse as their city of refuge. And of late Mr. John(p) 1.55 Bidle, though he professeth that he doth not deny the Deity of Christ, yet he taks much pains in arguing against the Deity of holy the Ghost, and Gerhard his(q) 1.56 glosse of this text, is one of his main pillars.

As to the other Scripture, Joh. 14.16. We answer that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is well rendered Comforter in our translati∣on; it comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which hath diverse significa∣tions,

and according to the subject matter, may be(r) 1.57 rendred to comfort (as it should be in the place cited) to exhort, to plead, or to pray. But, 2. granting that the word there, and as applyed to the holy Ghost might be rendered advocat; yet that place can (to little purpose) be made use of for proving the con∣clusion there laid down: For, he is a poor Advocat, or he must have a weake cause who leaves off to plead, and begins to supplicat for his client. The word when rendered Advocat (as(s) 1.58 D. Hammond observes) is taken from, and must be so interpreted as it agrees with the custome of pleading causes among the Jews (none of which was to supplicat or pray for the plaintiff) to which customes he applyeth the Spirits pleading Christs cause against the world in the three partticulars mentioned, Joh. 16.8, 9, 10, 11. And Camero tells us, that the word both in Greek and Latine, properly sig∣nifieth(t) 1.59 one who's counsel is askt in any difficult case; and the(u) 1.60 word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (though barbarous, yet usuall enough among the Jews after their dispersion, and reteined by the Sy∣rian interpreter, Joh. 14.26.) is, by the Targum on Job 16.20. and 33.23. made use of to render the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which doth signifie one who speaketh distinctly, pertinently, and comfortably; and so the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is well translated Comforter or Instructer; and accordingly our Saviour having applied this epithet to the holy Spirit, fitly subjoyneth, Joh. 14.26, he shall teach you all things &c. and this Gerhard cannot deny; and we may close with his interpretation of the word, (except in the controverted particular too rashly added by him) as being most full and pertinent for clearing what is meant by the word in that place, while,(x) 1.61 saith he, the spirit is called〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thereby is implyed, that we receive from him com∣fort, instruction, firmnesse and stabilitie, government and coun∣sell, quickning, correction, strength, defence and preservation.

You'll say the same word is applyed to Christ. 1. Joh. 2.3. to hold out his intercession for us; Ans. the subject matter there, doth shew that the word holds out Christs pleading, and interceeding for us, and that he is our advocat; but must this ambiguous word signifie the same thing while applyed to the holy Spirit? and while the context and parallel places do

exclude such a signification. Christ is our Advocat with the Father, to plead the pardon for sinners which He hath pur∣chased with his own blood; [and thus (saith(y) 1.62 Beza) none in heaven or earth, yea not the holy Ghost can without grosse impiety, be called our Advocat.] Though upon other respects the Spirit also may be called our Advocat.

1. Then Christ is our Advocat in heaven, the Spirit our Ad∣vocat on earth. 2. Christ is our Advocat with the Father to plead for us, the Spirit is our Advocat against Sathan and the world, to vindicat our name and cause from the calumnies and aspersions of Sathan and his instruments, and to defend and protect us against the power and tyranny of old Adam, of the lusts of our hearts within, and of temptations from with∣out. 3. Christ is our Advocat at the throne of Grace, the Spirit is our Advocat within us, informing, directing, strength∣ning, perswading and comforting us. 4. Christ pleads for an acquittance and discharge to us, because, as our Cautioner, He hath paid the debt; the Spirit pleads with us to run to Christ, and to lay hold on Him for our Cautioner. 5. Christ maketh intercession for us, the Spirit helps us to interceed for our selves, by stirring up holy affections in us, and putting words in our mouth. 6. Christ interceeds by His blood, (it hath a voice and can speak, Heb. 12.24.) the holy Spirit inter∣ceeds by His work whereby he helps and assists us to pray, ac∣cording to the will of God, Rom. 8.26, 27 He interceeds by our prayers, which being His work is therefore called His intercession.

And thus we do not deny, nor in the least diminish, the gra∣cious administration of the Spirit, according to that volunta∣ry oeconomy He hath undertaken for the Saints. We desire to admire with thankfulness, this His wonderfull condescensi∣on, and to say with the(z) 1.63 Psalmist, while he pondered thesteps of providence, Who is like unto the Lord? who thus humbleth Himself; but it were a poor requittal for such bounty, to ascribe to His infinite Majesty, any work or dispensation that doth (as Prayer and Intercession) import imperfection, in∣feriority, subjection or dependence; though what only im∣porteth power, efficiency and influence, should be ascribed to

Him, as the cause and author; and must denominat the Saints as the subject in which it is terminat. So much for the in∣tercession of the Spirit.

Now we come to speak to that sweet and excellent point, the intercession of our blessed Head for His members on earth. You will say, is He not equal with the Father and Spirit? P••il. 2.6. Is it not then below such a glorious Person to humble Himself to plead and make intercession? Ans. We shall remove this difficulty when we come to show how Christ doth interceed, whether as God or as man: But that He doth interceed for His people is certain, and cannot be denyed by any who acknowledge the Scriptures: See Heb. 7.25. Rom. 8.34. 1 Joh. 2.1. &c.

But let us here take notice of the policy of Papists, who, that they may lay a foundation for the worshipping and invocating of Saints and Angels, maintain, that we may not improve Christs intercession by making it the object of any petition in our prayers; yea, some of them do so speak, as if indeed they denyed that he did interceed for us, albeit they would seem to be tender of His honour whi••e they thus plead. [This form of Prayer (saith(a) 1.64 one of them) as not agreeing to the excellency of Christ, was never heard in the Church, Christe Iesu, or a pro nobis, Christ Jesus, pray for us.] [The Catholicks (saith(b) 1.65 another) do not pray to Christ to pray for them, lest they should seem, with the Nestorians, to place two persons in Christ, the one of the Son of God, the other of the Son of Mary.] Thus they would cloke the matter while they make way for their idolatry, and provide a plea for their invocation of Saints, as Mediators to interceed for them, since they(c) 1.66 may not put up a prayer to Christ for that effect: But it may seem strange that our learned Dr.(d) 1.67 Forbesse should joyn with them in this their assertion, being far from complying with them in their design, which

he abominateth, and hath elsewhere judiciously confuted: as for his reasons, they only prove that such a form of petition may be abused; and we do not deny that there is here great need of circumspection, least we confound the natures in the blessed Mediator, and ascribe to the divine that which is pro∣per to the humane Nature: And here some cautions might be set down to good purpose; but the judicious and learned Divine Mr.(e) 1.68 Durham, hath liberat us of that task, having propounded this case in a practical way, to the satisfaction of such who will be at the pains to peruse what he hath said to that point.

But that lawfully, and to good purpose, we may, and need not scruple, to supplicat the glorious Mediator to interceed for us, may appear, 1. Because, what Christ will certainly do, and hath promised to do for us, that we may supplicat Him to do, (the promise being (as shall(f) 1.69 appear) a sufficient ground and warrant of Prayer) but Christ hath promised to pray for us, Joh. 14.16. and that He doth pray for us the holy Spirit doth testifie, Heb. 7.25. &c. 2. For what we are bound to return praise, that we may ask and petition; but the Saints are obliged to praise Christ for interceeding for them, and pleading their cause: Ergo.

What we are now to speak concerning Christs intercession may be referred to these heads. 1. We shall consider how the Scripture expresseth that point. 2. We will shew ac∣cording to what nature it is performed. 3. After what man∣ner. 4. We will draw some consolatory inferences. 5. We will point out the grounds of this intercession. And, 6. We will move some questions, and obviat objections.

For the first, if we compare those Scriptures which most expresly hold out this point, we may observe these several steps and (as it were) degrees of Christs intercession. And, 1. in the general, He is said to appear in the presence of God for us; not determining the manner how, nor the consideration under which, nor upon what account, Heb. 9.24. But, 2. we have His office designed, He (while now in the heavens) ap∣peareth there as a Mediator between God and man, ready to tryst and interpose for their reconciliation, 1 Tim. 2.5. but not

as a neutral, and as one not concerned in the matter. But, 3.2 our friend on our side, and a tryster and factor for us, Heb. 6.20. Yea, 4 as engaged by office to plead for us, He appeareth as our Priest to deal and interceed for us, His people, Heb. 7.24, 25, Heb. 6.20. Yea, 5. as being yet more tender towards us, and more neerly concerned in us: He appeareth there as our Surety and Cautioner to pay our ransom, and to offer what Law and Justice can claim for the prisoners liberty; and that He may become, not only our redemption and atonement, and to satisfie for debt already contracted; but also to become Surety for our future carriage, and to become our righteous∣ness, wisdom and sanctification, Heb. 7.22. Rom. 5.11. 1. Cor. 1.30. And then, 6. He appears as our Advocat, not like the Levitical Priests only to plead mercy, but as an Advocat in point of Law and justice, to plead, that the Cap∣tive, whose ransom He hath paid, may be set at liberty, 1 Joh. 2.1. He will not only, as an agent, request and sollist, (though thus alwayes He interceedeth for us, Heb. 7.25.) but also in a legal and judicial way, as our Advocat, He will plead our cause upon the account of full satisfaction to justice: Though all be of meer mercy, as to us who had nothing to pay, yet, our Surety did pay to the utmost farthing what ju∣stice did require: and thus, having pleaded our right, and obtained a sentence in our favours, reconciliation being made, and we pronounced just and righteous, as being washed from our sins in His blood, Rev. 1.5. Then, 7. He prepareth a room for us in heaven, and maketh all ready for our welcome and entertainment; And thus He is in heaven as our Harbinger, He is gone before to provide and speak for our lodging: No less do the words import, Joh. 14.2, 3. And knowing that we are exposed to many dangers by the way, 8. He pur∣chaseth the protection of heaven, and a guard to convey us, and to defend us from enemies lying in wait to make a prey of us, Rom. 8.34. And, 9. (that which comprehendeth all) He appeareth before the Throne as an Ambassador and publick person, in our room and stead, to act for us, Heb. 6.20. Or rather (that this His condescension be not mistaken) 1. As our head, Col. 1.18. and will He not then

care for the body? 2. As our Lord and King, Act. 10.36. Rev. 19.16. and will He not be mindfull of His subjects and servants? 3. As our husband, 2. Cor. 11.2. and will He have no bowels to wards His spouse, panting in this wilderness after her beloved? 4. As a Father, Is. 9.6. and will He not pity His children? 5. As our elder brother, Heb. 2.11. and will not our Joseph deal kindly with us? will He not speak and interceed with the King? &c.

As to the 2. it may be askt, how Christ doth intereced for us, Whether as he is God? Or, 2. as he is man? Or, 3. as he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God-man? Ans. 1. Not as God: here the four first reasons brought against the formall intercession of the holy Ghost have place; which we need not resume.(g) 1.70 Nei∣ther, 2. doth he interceed as both God and man upon the same grounds; for the concurrence of the humane Nature can∣not remove any of the absurdities that would follow upon the performance thereof by His God-head alone.

You will say our Divines usually affirm that Christ as Me∣diator doth mak intercession for us; and as He is Mediator He is both God and man. Ans. We know(h) 1.71 not under what consideration Christ can be said to appear and make inter∣cession for us, if not as our Mediator and Head: and our Divines have justly condemned the doctrine of those Papists, who with Lombard and Thomas these grand misleaders, do main∣tain that Christ only, as man is Mediator; yet we deny that there are any(i) 1.72 Theandrick actions, which do flow from, and denominat both the divine and humane Nature, as the pro∣per and immediat fountain: for, as both Natures continue di∣stinct as to their being and existence; (though personally un∣ited in the Mediator) So also their operations and properties must not be confounded. There be some actions that only a∣gree to the humane, and others only to the divine Nature; whatsoever is beyond the reach of the creature, and doth not import inferiority and subjection, that must be ascribed to the God-head; but all Christs sufferings, and what belongs to the state of His humiliation, that was proper to the humane Nature; yet so, as that in another kind of causality, the divine Nature might have some influence, and concur in such a man∣ner

as was sutable to his infinit Majesty, for compleating, and perfecting these actions, and sufferings of the humane Na∣ture: for, from the divine Nature did flow the value and worth of these; therefore they were meritorious and satis∣factory, because they were performed by Him, Who was God∣man, albeit as man.

And thus speaking to the particular concerning Christs in∣tercession, Doctor(k) 1.73 Voet doth in a word (and in the by only) clear the question: [Christs intercession (saith he) is an action of the Mediator, as He is Mediator; but to be performed by the humane Nature, which is the only subject of that action,] and we would distinguish and clear the ambigui∣ty of the phrase, which may give occasion to mistake; while any action is said to be performed by Christ as Mediator, the meaning is not that it is performed by, and doth belong unto both Natures, as its immediat subject; (though both those Natures, must necessarily be united in one person in the Me∣diator, and though both these Natures, may concur in a way sutable unto them for compleating these actions, as to their moral value and estimation) but the meaning is, that such an action belongs to His mediatory Office; and He as our Surety performs it for us; albeit it doth flow from, as it's proper cause, and is terminated in, as it's immediate Subject, one of the natures only.

But you will say, did not both the divine and humane Na∣ture concur in these miraculous works which were wrought by Him, while He was on earth? Ans. Both did concur, but by two distinct operations; the one humane, the other divine. Thus (saith(l) 1.74 Athanasius) as man, He stretched out His hand, but, as God, He did rebuke and cure the disease. And thus, we deny not that some of Christ's actions were Thean∣drick, that the divine and humane actions did, in their own way, concur for perfecting the work; But take any one simple action, and thus, as to it's original, it is either divine or humane. It was the God-head that did assume our nature, that raised it from the dead, that is present with the Church to the end of the world, that preservs and governs His Church, that pardoneth sin, that is worshipped, &c. And it is His Man∣head

that was born, was crucified, rose again, ascended into heaven, prayed, wept, &c. Albeit we deny not that even, as to these humane actions and sufferings, the Deity of Christ did morally concur, adding worth, and making them to be of infinit value, and satisfactory to divine justice in that they were performed by Him who was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God man, though as man; (that is, though the Man-head only did con∣cur as their proper physical cause and immediate Subject) not that we deny that the Deity did support the Humanity, and did concur with, and give a being unto, all it's actions and ope∣rations; but that there was, as to this, any thing peculiar (albeit there was a more ultimat and mysterious union) to Christ: For thus, all of us live, move, and have our being from God, and from all the persons of the blessed Trinity,(m) 1.75 all of them working by one and the same power. And thus the actions of all men might be called Theandrick, and all creature motions Divine, Act. 17.28. Joh. 5.17, 19. &c. And thus we do not, with Papists, deny, that Christ is Mediator accord∣ing to both natures; yea, we do not exclude His divine nature from His Intercession; for, from it doth flow it's worth and excellency; So that it must prevail with God and obtain a grant: And according to this sense, we will not condemn Gerhard (though we like not the phrase) while he(n) 1.76 saith that Christ, as Mediator and God-man, doth pray, the God∣head indeed doth concur in a suteable manner, adding vertue to that sacrifice. But this moral influence is not sufficient to cause the action, which of it self imports inferiority and sub∣jection, to denominat the divine nature. Thus also, accord∣ing to some impropriety of speech, we may say, that God did pray according to that(o) 1.77 communication of properties, whereby that which is proper to the one nature, may not on∣ly(p) 1.78 denominat the person, but the other nature: and thus, as it is said, Act. 20.28. that God purchased the Church with His own blood; so He may be said to pray and interceed for the Church. But while we are enquiring after the sense of words, we must not(q) 1.79 confound the divine and humane Nature,

but must ascribe to each of them, their own properties and actions: and here we might shew the consent of the christian Church from the beginning, all of them(r) 1.80 agreeing in this, that Christus, ut Deus, adoratur cum Patre, ut homo orat Patrem) that Christ, as God, is worshipped with the Father, and that as man, He prayeth to the Father.

As to the 3. Though the thing it self be certain and clear∣ly revealed, yet the way and manner of performance is some∣what mysterious and hidden; concerning which we shall offer some few assertions; The first whereof shall be negative. Ass. 1. It seemeth not to agree with that state of glory, to which our blessed Lord is exalted, that He should(s) 1.81 prostrate Himself before the Father, as He did, while on earth, in the dayes of His humiliation, when He offered up Prayers and Supplications with strong crying and tears, Heb. 5.7.

2. And positively, we need not scruple to say, that Christ now doth interceed by His death and sufferings. If Abel's blood, after it was shed, could speak and cry for judgment to be poured on the murderer, shall not the blood of Christ call and cry for mercy to them for whom it was shed, Heb. 12.24. Christ's merit and satisfaction doth cry and plead for a dis∣charge of the debt, the ransom He hath paid doth appear be∣fore the Throne, and say, Ah! shall not the(t) 1.82 Judge of all the earth do right; shall not the ransomed Captive be set at liberty? But, this being no distinct part of His mediatory Office from His death and suffering, it cannot be that Interces∣sion, which the Scripture holds out as a new ground of encou∣ragement from His ascension and now being in the heavens; and then, though Abel's blood did cry, yet, it is not said that Abel cryed, but Christ Himself is said to interceed; and there∣fore there must be some other thing intimated then the merit of His suffering by His Intercession.

But, 3. While some would explain Christ's Intercession by His(u) 1.83 representing His sufferings and obedience to the Father, I would know what that presenting did import be∣yond

His being once dead, and now living for ever in the heavens; to which, as another thing, His Intercession is super∣added, Heb. 7.17, 25. And I would think, that they who confound His Sacrifice with His Intercession, these two distinct parts of His priestly Office, do, in effect, deny his(x) 1.84 Intercession: for, the other they cannot deny, to wit, that He once offered up Himselfe a sacrifice to satisfie divine justice; and that they do not, cannot hold out the full mean∣ing of that Scripture that holds out Christ to be a priest for ever, after the order of Molchisedeck. See Hob. 7. and com∣pare v. 24. with, 25. But if by this presenting of his death and sufferings be meant any kind of expression or pleading upon the account of his merit and satisfaction, the difficulty will remain; for, the question is, how he doth plead and inter∣ceed for us?

4. While(y) 1.85 other would explain Christs Intercession, by his appearing before the Throne, in our name, and as our Cautioner and Advocat, they say little or nothing for clearing the question. For, it is certain, that, 1. Christ is in heaven; And that, 2. He is the head and Saviour of His people, and doth ap∣pear for them, and in their name: but still it remaines to be shawen, what now he doth for them, and in their name.

5. Therefore, supposing these things as previous and prere∣quisite to Christs intercession, we think that these expresse it best, who will have it to consist in his earnest and serious(z) 1.86 willing and desiring, that his chosen ones, through his blood, should partake of the severall benefits they stand in need of, and that they should have a return to such and such Prayers put up in His name. And that this willing and desiring, may be called Prayer, may appear from what hath been said, Chap. 4. For since Christ doth will such and such good things to be given to His servants; from whom doth he desire? is it not from God? and doth he not direct all his desires to God? and what is that else but to pray to God? But you will say, how doth Christ will and desire good things to us? Ans. Certainly not in a superficiall formall way, he doth most seriously, tenderly and compassionatly will our good; he maketh intercession for us,

saith(a) 1.87 Diodate by fervently desiring our salvation. Ye may take a view of his willing from the copy he left on earth, every step of his life was a demonstration of his most earnest and fervent desiring the salvation of his people. But not to stay on particulars, let us survey that last model of his Prayer, solemnly put up for his people, Joh, 17. O! How many evidences of love and care will that one text afford, and there we will find his willing to be reckoned by him as a part of that Prayer, Fa∣ther, I will that those whom thou hast given me be with me, &c. v. 24. Father, I will, that, is, as if he had said, Father, I pray; and if his willing on earth did deserve the name of Pray∣er, why may not also his willing in heaven? it is not lesse serious, earnest and fervent then it was: distance hath not diminished His affections to His people, but rather, as a tender Father and Husband, He doth the more remember, pitty and compassionat his children and spouse, wandering, as it were, in a wildernesse, and who can take no rest till they see his face.

6. Albeit(b) 1.88 silence may often be called the best eloquence, and ignorance the best knowledge, of things not revealed, yet, we may modestly enquire, whether or not Christ doth some times expresse His desires? albeit He doth not now bow the knee and extend the hand (as(c) 1.89 Calvin speaketh) yet, why should it seem to be inconsistent with His glory to interpose words in behalf of His aflicted members? I do not think that in heaven there will be no use of the(d) 1.90 tongue; the Scrip∣ture seemeth to imply the contrary, Rev. 15.3. and 14.3. and 7.9, 10. and 5.9. &c. Not that with Hymeneus and Philetus, 2 Tim. 2.18. I did think that the(e) 1.91 resurrection is past al∣ready, or, that the spirits of just men, made(f) 1.92 perfect, had tongues and bodily organs wherewith they praise God, or that these things were not represented to John in a vision: but because that form of representation, doth import, 1. That the Angels and Saints in heaven do rejoyce when it go∣eth well with the Church. And, 2. that they expresse their joy by praising God in that way and manner that agreeth and is sutable to their nature and condition; which though it be performed by the will and understanding, yet well deserveth

the name of a(g) 1.93 Song: for, God stands not in need of words and outward symbols: Yea, and 3. in that mention is made of singing, speaking, yea, and crying, and that with a loud voyce, it would appear, that thereby is insinuated, that if these blessed spirits had tongues, they would imploy them in praising of God, and that after the resurrection, both soul and body, in their own way and capacity, shall joyn and be imployed in that blessed work: and if our exalted Saviour, in any case, imploy His tongue to speak, will He not? can we imagine that He will not bestow one word for His afflicted members? that for those whom He so dearly loveth, as to(h) 1.94 wash them in his own blood, He shall not once open His mouth? I think none will scruple to say, that Christ, as man, doth truly and formally praise God, (and though they do not make mention of His words, yet, they do not deny or exclude them) and I know no reason either why we should scruple to say, that He doth as truly and for∣mally (though not in such a(i) 1.95 servil way as while He was on earth) pray. Amongst the reformed Divines I have perused,(k) 1.96 D. Hamond, and M. Neuton, and M. Goodwin, have expressed themselves most clearly in this point; the first af∣firming [that Christ doth really pray for us, and joyn His Prayers with ours, &c.] but, Mr. Neuton more fully, [we have (saith this(l) 1.97 reverend Author) an Advocat in Court, who continually hears, at hand on all occasions, to(m) 1.98 shew his father all his wounds and all his scars, all the prints and all the marks of his bitter, bloody sufferings: ah? Father, may he say, (when there is any thing in agitation for his people) remember what I have endured for them in this flesh of mine, what I have suffered for them in this body here before thee, look upon these wounds and scars, and for my sake be gracious to them, do not deny them their petitions, do not reject them for their un-allowed and bewailed imper∣fections.] And Mr.(n) 1.99 Goodwin. saith, [that Christs In∣tercession is most properly and truly such] But, you will say when doth He thus pray for His servants? we cannot imagine

that our blessed Lord doth alwayes pour out vocall Prayers; and though that were granted, yet, He having so many ser∣vants exercised with so many tryalls, and standing in need of so many mercies, what ground (may such a supplicant say) have I to beleive, that my Saviour is now saying to the Father, Lord; be gracious to such a poor one? Ans. 1. Such as will thus object, do seem to lay too much weight upon that which we only propounded in a problematick way: Albeit some weak Saints, who are much affected with sensible demon∣strations of Christs love and care, may draw some comfort from His words; yet, it is a grosse mistake to think, that mentall prayer doth not as well prevail with God, or that our Saviour would be lesse mindfull of, and compassionat to∣wards, His people, though He did not pour out words in their behalf. There is no question amongst the godly and orthodox concerning Christs bowells and care, nor concern∣ing the acceptance and successe of Christs Intercession, how∣ever it be performed; but only concerning the manner and way that is most sutable to His glory and exaltation; and as to that there is some diversity of opinions. Yet, 2. this ob∣jection will also have place against Christs willing and desiring (which I think should not be questioned) as well as against His words and the expressing of those desires: for, though the mind and will be more active and comprehensive, then that the tongue can follow and expresse all the thoughts and pur∣poses that are there; yet, Christs humane will being of a finite capacity (though advanced to the greatest height of Glory and Majestie that the creature is capable of) it cannot at once, by so many distinct and particular acts, be conversant about all the severall cases of the Saints on earth, and so cannot offer up a particular desire for every Saint in every condition. And thus, for compleating the comfort of believers under their se∣verall tryalls and exigences, we must look up to the divine Nature, and rest(o) 1.100 securely under the shadow of our blessed Mediator, who is God and man: and in this(p) 1.101 D. Tilen hath hit right, when he saith, [that it requires the help of the divine Nature, at once, to hear the Prayers of all the Saints on earth] but in that, he affirmeth the divine Nature to

interceed for us and to present our Prayers, we cannot joyn with him for the reasons brought against the holy Spirits in∣tercession. Can Prayer be separated from religious adoration? and can(q) 1.102 one person of the blessed Trinity invocat, or be in∣vocated, without the other two? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Greg. Nazianzen, Orat. 37. And to whom shall the second person of the blessed Trinity present our prayers, if not to Himself? and with whom shall He in∣terceed, if not with himselfe? which were grosse once to imagine, and to what purpose who can shew? Its true, Christ, as man, doth adore and invocat the whole Trinity, and as God, He doth as truly as the Father and holy Ghost(r) 1.103 hear and(s) 1.104 answer, the distinction and infinit distance of Natures in the Mediator, being a sufficient plea against all the cavils that carnall reason can suggest to the contrary.

But, (that we may speak to the objection) the infinit knowledge of the divine Nature in the Redeemer is a sweet ground of consolation to all that come unto Him; for, thus our blessed Mediator must know all our wants, whereupon must follow an unconceivable communication and manifesta∣tion thereof to the humane Nature, to which the divine is per∣sonally united. So that though the man-Christ, be not omnisci∣ent (as some Lutheran Divines do imagine) yet He is multi∣scient; and albeit the glasse of the Trinity, in which the Saints in glory do see here what is done on earth, be a popish dream, yet, the humane Nature of Christ, being personally united to the God-head, doth from thence, by reall communication, receive, and alwayes hath a perfect knowledge of the condi∣tions of his members, and of their particular needs and straits: for, as man, He is touched with the feeling of our infirmities, (Heb. 4.15.) and so He must know them; yea, while on earth, and in the state of His humiliation, he had such an measure of knowledge, that none needed to testifie to Him of man; for He knew all men, and what was in man, Joh. 2.24, 25. But yet, the main pillar of our confidence must be, 1. His divine and infinit omniscience. 2. The pryce he hath payed,

His satisfying the justice of God. And thus, 3. the cry of His blood, which doth answer every case and condition of all the Saints: there is not a petition thou canst put up, but Christs blood doth (and thus himself may be said to) joyn with thee, and say, Lord, hearken to that poor soul, for whose sake my blood was shed; deny not to it what I have purchased for it. And though this voyce and intercession be metaphoricall, yet, it is reall and most prevailing; though thus rather the Sacrifice then the Priest doth interceed, yet, it is the basis and ground, it is the foundation and the me∣ritorious cause of the prevalency of the other, that proper and formall intercession. And thus, Christ alwayes, in all cases, and for every one of his servants, doth cry, and God alwayes hearkneth and doth answer that cry. The Lord did hear the cry of Abels blood from the ground, Gen. 4.10.11. He heard the cry of blood; Of, 1. a mear man, 2. Of a sinner, (though evangelically righteous) 3. From the ground. 4. Pleading for vengenance against the murderer; And shall he not hear the cry of his blood, who was, 1. His(t) 1.105 fellow; who, 2. knew no sin; and which, 3. is now in heaven; and which, 4. pleadeth for mercy (in which the Lord so much delighteth) and that upon the account of satisfied justice? The cry of blood is very loud, though it were the blood of a slave, how much more the blood of the only begotten Son of God?

And thus, 4. This is the fourth ground of consolation, His ap∣pearing in heaven, and following the cry of his blood shed on earth; His appearing before the judge in that body, that was killed: and thus(u) 1.106 some do think that the scars of his wounds do now and shall for ever remain, and that these are no blemi∣shes nor imperfections, but triumphant monuments of His vi••to∣ry over the devil, of his unconceivable love towards lost man; and so many witnesses and Advocats, to plead for his aflicted members. O! (saith(x) 1.107 Chrysostom) the prints of his wounds are more beautifull, and resplendent then the beams of the Sun.

And as to his proper and formall, yea and vocall, inter∣cession, as while on earth, he did pray for his followers, and(y) 1.108 promiseth to pray for them in some particular cases, and speciall exigencies, and for some particular mercy, to some

particular(z) 1.109 persons, so while in heaven, he may upon such and such occasions interpose for his people. Though we can∣not exactly discover, nor particularly and peremptorily deter∣mine what Christ saith and doth in heaven for us; yet, by reflecting on the copy and samplar of his intercession, which is registrat in the word, we may conjecture what he doth there; and though we should only say, that Christ in the ge∣nerall did interceed by a verball and outward expression of his desire for his people, (though there be no ground for such a limitation, but much to the contrary) yet were not this very comfortable? albeit in his solemn farewell Prayer Joh. 17. He did not put up any particular petition for any one of the disciples, but in the generall did interceed for all the eleven, yea, and for all these who, to the end of the world, were to believe through the gospel, they were to preach, v. 20. Yet, the disciples were no lesse refreshed and benefited thereby then if severally he had prayed for every one of them. The Lord well knows the meaning of Christs Prayers, and will, in return to them, make an application to every one as their need requireth, and he will no lesse hear, and answer Christ, Praying for all his members, then if he only prayed for one of them.

O! then lift up your heads, and shout for joy all you dis∣consolated ones; Joseph, your brother liveth,* 1.110 he hath moyen in court, ye shall not starve, he will provide for you the best of the land, the good land of Goshen; he will interceed for you, the king can refuse him nothing, he hath taken off his ring, and put it on Josephs hand, and hath set him over his house, that according to his word all the people may be ruled, Joh. 5.22. Eph. 1.22. Mat. 28.18. What need you fear, though your condition be as sad as Jobs was, if with him (Job. 19.25.) ye will remember that your Redeemer liveth, and for this very end and purpose that he may make intercession for you? his trade and employment in heaven is to plead for you, Heb. 7.25. The (a) smoak of his incense ascends up before God for ever, he will not cast thee out of his Prayers,(b) 1.111 he will not forget thee nor suffer thy cause to miscarry, he ever liveth to make intercession for thee. What though thou canst but

sigh and groan, though thou canst but chatter like a crane, and mourn l••ke a dove; what though thou canst not speak, when thou comest before the king: O! but thy Advocat knowes well what to say in thy behalf; he is eloquent and well ac∣quaint with the language of Canaan, he can draw up thy bill and order thy cause aright, there is no imperfection or defect, no inequality in his intercession; and the judge will passe over thy ro••ving and distempers, he will not take advantage of thy distracting thoughts, of thy deadness, and bewailed imper∣fections, he will hearken to what thy Advocat saith for thy cause, and accordingly will pronounce a favourable sentence, 1. Joh. 2.1, 2. Joh. 11.42. And now thou mayest answer Solomon's question, Prov. 20.6. and say thou hast found a faithfull one whom thou mayest safely trust, he will not betray thy cause, Heb. 2.17. He is not so taken up with the mul∣titude of clients and causes as to forget thee, he never lost a cause wherewith he was intrusted, Joh. O. 37.39. and he cannot dy, and thou be forced to imploy ano∣ther who knowes not well where to begin; he ever liveth, Heb. 7.25.

Ah! (you will say) but who will plead the cause of a money-lesse man, I have not so much as some few tears to offer unto him. Ans. He will for(b) 1.112 his own sake appear for those who have(c) 1.113 fled for refuge to lay hold on him, he cannot refuse his honest supplicants, He hath not an heart to reject them, he will in no waies upon no termes put them off, Job. 6.37. His name is (the poor and destituts friend) Isa. 61.1, 2. Mat. 11.5. He is our friend and neer kinsman, he will do it freely, he is not so near to Angels, he took not on him their nature, Heb. 2.16. they are not called his bre∣thren; but this is our priviledge, Heb. 2.11. yea he is yet nearer unto us, he is our Father, Is. 9.6. yea we are members of his body, of his flesh and of his bones, Eph. 5.30. What need we then fear to come unto Him?

Ah! (but will the doubting sinner say) may not the Advocat play His part and plead well, and yet lose His cause, I am such a wretched sinner, what can be said in my behalf? Ans. though he undertake thy cause, yet he will plead in his own

name, he hath moyen with the judge, he is one with him, Joh. 10.30 Though he be the Son of man, yet he is also the Son of God; and will the Father then reject his suit? he de∣sires him to ask and promiseth to give, Ps. 2.7, 8. and w••ll he not keep his word? And the Son professeth that he is al∣wayes heard, Joh. 11.42. And wilt thou doubt any more of the successe of his intercession? Ah! shall the(f) 1.114 wonder∣full Counseller, the Prince of peace, he who is Immanuel, God with us, interpose between God and us, and shall he not prevail and make peace? And, O! what matter of con∣solation may it be to all those who have fled in unto him, that we have an Advocat so nigh to God, and so nigh to us? He is our(g) 1.115 brother, and Gods(h) 1.116 fellow and equall; That we have, 1. such a kind and compassionat, 2. such a great and powerful Advocat, 3. such a trustie and faithfull Advocat, what need we then fear? 1. If money be required, behold our Surety with our ransom in his hand, that inestimable pryce of his blood, 1 Tim. 2.6. 1 Pet. 1.18, 19. 2. If power and au∣thority, behold our king sitting at the right hand of God, highly exalted above all principalities and powers, to whom is committed all power in heaven and earth, Phil. 2.9. Mat. 28.18. 3. If requests, favour and entreaties, (which prove very effectuall with the ingenuous) behold our inter∣cessor to supplicat and entreat for us, Heb. 7.25. Rom. 8.34. If justice complain, behold a ransom and satisfaction to the outmost: if mercy must also be acknowledged and dealt with in a suitable way to its soveraignity and freenesse, behold in∣treaties and supplications; behold a friend thus to interpose for us, so that we may here apply that word, Heb. 7.25. he is able to save to the outmost, or all manner of wayes (for so the(i) 1.117 words may also be rendered) by all means he will have our happinesse and salvation promoved and secured to us: Yea, and here we may take in a third, he is not only able to save to the outmost, that is, perfectly and compleatly, and, as it were, every bit and crumb. And, 2. by all manner of waies and means: but also, 3. at all(k) 1.118 times and for ever. He was the Saviour of the Jews as well as of us Gentiles, and he will save for ever. His salvation shall never be lost,

his ransomed ones shall never perish; and all of Christ, his di∣vine and humane nature, do concur for our salvation, and all his life was employed for us. 1. His birth; for unto us a child is born, Unto us a son is given, Is. 9.6. 2. His death, he dyed for us, 1 Thes. 5.10. 3. His rising again, and living for ever, Rom. 4.25. Heb. 7.25. Thus all of Christ, his life first and last, and every period of it, laid out for us, he is wholly for us. And, ah! will not we be for him wholly? Ah! remember ye are no more your own, he hath bought you at a dear pryce, 1 Cor. 6.19, 20. O! view the several st••ps of your salvation, what a mistery of wisdom, love, care and condescension may appear in it. Is it not well(l) 1.119 or∣dered and sure in all things? And now, what can hell and Sathan say? what can thy conscience alledge? yea, what can the holy law and justice of God object against thee who trusts in his name? Its true, hell can never be satisfied, thou hast prin∣cipalities and powers to wrestle with, though thou be justi∣fied through faith in his blood, his ransom and intercession make hell to rage, the(m) 1.120 strong man must be disquieted when he seeth his house spoiled, and the captive set at liberty; he will pursue, but he shall not overtake, he shall not be able to bring back (though he may vex and molest) the prisoner: And our blessed Lord shall bruise him under thy feet shortly, Rom. 16.20. And in the mean time, all the calumnies and re∣proaches, all the lybells and challenges which this(n) 1.121 accuser of the brethren can bring against thee, shall be cast over the bar; he hath no moyen at court, he will get no hearing: and therefore, the Apostle had reason to break out in that tri∣umphing exultation, and say, who (either in hell or earth, for in heaven there is none) shall lay any thing to the charge of justified sinners? who is the devil or man, dar challenge them? Is not Christ at the right hand of God, appearing there for us, to go betwixt us and all the accusations can be brought against us? If any can object against the worth of his blood, the sufficiency of the pryce he hath payed and the grounds of his intercession, let him speak, but otherwise the sinner is secure, Rom. 8.3, 34. 1 John 2.1. Oh! but you will say, I know it is so of a truth, devils and men cannot

wrong me; but, can I not wrong my selfe? may I not through my folly ask a serpent in stead of a fish, nay and take it into my bosome, till it sting me to death? Ans. Thy Advo∣cat will not undertake a wrong cause, he will not wrong thee, though thou wouldest wrong thy self; he will appear for thee, and against thy foolish suit, and he will say, Lord, pity that poor deluded creature for whom I have shed my blood,(o) 1.122 grant not his fool••sh desire, further not his wick∣ed device against himself; but though he hath askt a(p) 1.123 scor∣pion, let him have an egge. And the(q) 1.124 father will say, let it be so, let him have a corrosive, as most profitable rather then a cordiall to feed his disease; let him him have a bitter potion for his health (will the great Physitian say) rather then that delicious cup of poyson which he desires; he will give what is good but he will suffer no evil to touch him, Ps. 84.11. Ps. 121.7. And if at any time for thy tryall, he suffer thee to fall, he will raise thee up again; thou shalt not for ever be left in the snare, thou canst not(r) 1.125 utterly perish, none is able (neither Sathan nor thy lusts) to pluck the out of Christs hands, and he will not quite his grips for one that is weaker then himself, he will never part with thee, Joh. 10.28.

But you will yet say, O! but as we are thus ready to mistake; so also to forget, or not mind our condition, our wants and necessities, and we are exposed to so many tryalls, temptations and hazards, that we cannot foresee them Ans. But yet our Redeemer and Head discerns them all alar off; he did forsee Peters fall; and prayed for his recovery, and thus provided a remedy before the patient knew of his disease, Luk. 22.31, 32. He will not wait till we imploy him, he will do as our need requireth, though we be not sensible, and do not know what we stand in need of.

O! but you will reply, if I did stand in need of some few things only, this were some door of hope; but my wants are so many that I cannot expect a supply of them all; What, shall I have so many helps and so much provision for my jour∣ney? shall Manna daily be rained down on my tent, while I am in this wildernesse, and the immortall crown of glory put

on my head so soon as I enter into the promised land? If I were a Moses, Daniel or Job, it were not so much; but, how can I believe that such a vile and wretched sinner as I shall be thus dealt with? Ans. O! but behold thy Advocat with a pryce in his hand, to lay out for all thy debts, and to pur∣chase all thy mercies: if the cry of his blood do not outcry thy sins, if his merits be not greater then the mercies thou de∣sirest, thou mayest fear; but since his treasures can never be exhausted, since they are indeed such as the Sparish ambas∣sadour (alluding to the golden mines in Jndia) said; his Masters were without a bottome. O then! let your joy be full, the father will look over all thy imperfections and blemi∣shes, all thy sins and provocations, though never so great and many; and he will look to him who stands at his right hand, who hath made a mends for all the wrongs thou hast done; and who is the(s) 1.126 propitiation for all thy sins, and he will say, I pity this ungrate wretch, I freely par∣don all his offences for thy sake, since he hath come unto thee and given thee his employment; since he hath intrusted his cause to thee, it shall not miscarry; I can deny thee nothing, let him have his desire, ask what he will he shall have it, Mat. 7.7. &c. And our blessed Advocat will turn to thee and say, I have dispatched your businesse, ask and spare not, and whatsoever ye shall ask, be it never so great, if good for you, I will give you my word (which is surer then all the bonds ye can imagine) ye shall receive it, that your joy may be full, Joh. 16.23, 24. Joh. 14.13, 14. &c. Oh! will you ponder these strong supports of faith, these sure grounds of consolation; and ye who did never yet fully believe, nor could be comforted by that great word of(t) 1.127 promise, Rom. 8.28. I did indeed (will you say) think that God did bestow many good things on his honest servants here, and that all should be well with them hereafter; but, that all things, all the crosses and losses, all the tryalls and various dispen∣sations of providence that befall them here in their pilgri∣mage, should contribute and work together for their good. I never could be perswaded to believe, I did not imagine that such a thing was possible, especially since sense and reason,

and the daily complaints of the Saints did step in, as so many evidences and witnesses, to depone, that it was not so. O! ye jealous and suspicious ones, ye who walk too much by sense, and are so(n) 1.128 slow of heart to believe this word of truth; O! thou who dost not prize thy priviledge, and art not thankfull for thy mercies, which thou wilt not know or ac∣knowledge, remember who Christ is, and what he is to thee, what he hath done and suffered for thee, and what now is his work and businesse; what desires he(x) 1.129 continually puts up for thee; and be no more jealous of him, but rebuke thine own unbeliefe. O! thou child of Light, who hitherto hast(y) 1.130 walled in darknesse, cast off thy sables and mourning attire, and run to the full breasts of Christs Intercession, and suck from thence matter of all joy and consolation. O! re∣member your Redeemer liveth, and that he liveth for(z) 1.131 ever to make intercession; his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his great work and businesse in heaven, is to plead for and procure what he desired to his servants while he was on earth, viz, the fulnesse of their joy, that his(a) 1.132 joy may remaine in us, and that our joy may be full. As for the grounds of this intercession, and the reasons why our blessed Saviour doth undergo such a work and employment for us, we shall only name three. 1. The office he hath undertaken, he is the high Priest of our profession, Heb. 3.1. And he will be a faithfull high Priest to make reconciliation, Heb. 2.17. he is a priest for ever, Heb. 6.2. and therefore he will for ever(b) 1.133 make inter∣cession for the people, Heb. 7.26. He cannot offer up a sacri∣fice, he is in glory and cannot now die; but he is still a priest and must be doing, and therefore he will interceed; he lived on earth to execute the one part of his priestly office, to offer up himself for the sins of his people; though he did preach and pray, yet his sacrifice was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his life on earth; and now he liveth in heaven, and his main work there, is to

make intercession for us; he still executes his kingly and pro∣pheticall office, he still rules and defends us as our king, he yet stands at the door and knocks, he is the great prophet and instructer of his people; and, what are we? it is our honor that we are his underlings, his ministers and servants: and therefore he will also be a priest for ever; and since there is no other part of that office remaining now to be executed, no other part that can sit his condition and beseem his glory, he must interceed, and thereby answer the type. When our high priest goeth in to the holy of holies, he must bear the tribes on his heart, their names must be engraven there, and appear for them and in their name. He will not be called a titular priest, he will not have an empty stile, if he be a priest for ever he will ever be acting as a priest; he will not keep the name for what is already past, there must be some present office (and that not idle and without work) and em∣ployment, some thing to answer the word, else he would dis∣dain it; and thus he having while he was on earth purchased a pardon for us, our peace and reconciliation with God, all the mercies we stand in need of, and the immortall crown to be put on our head when we have finished our course, he will now in heaven plead and maintain our right, and see us put in possession of these things he hath purchased to us.

2. His love, that mysterious and unconceivable love (whose(c) 1.134 dimensions we cannot fathom) will set him a work to do exceeding aboundantly above all that we can think or ask; he who spared not his own blood for us, will spare no pains for promoving our happinesse, his glory will not make him for∣get his spouse in her rags, he must still be acting for us, he must have an hand in every step of our happinesse; as he is the author, so he must be the finisher of it, Heb. 12.2. As he was the author to purchase, so he will be the finisher to effect, and to plead for the accomplishment of our salvation; as he is a faithfull, so he is a mercifull, high priest; he will leave no means unessayed for procuring our reconciliation and promoving our comfort and felicity, Heb. 2.17.

3. His sympathie, his fellow-feeling, the head in heaven is sensible, and doth complain of the pain his members on

earth do suffer, Saul, Saul, why persecutest thou me? Act. 9.4. He was a man of sorrows, and acquainted with griefs, Is. 53.3. He is, 1. a man, and as our brother he is affected with our troubles and afflictions. But, 2. he is a man of sorrows, which he did bear for us; he was wounded for our transgressions, and will he not be touched with the feeling of our infirmities? v. 4, 5. And, 3. he was acquain∣ted with grief, and that not only, that thereby he might purchase our joy and comfort, that his grief might be a plaister to heal all our wounds, v. 5. But also, that by that experience, he might learn the more to sympathize and be touched with the feeling of our sores, and might be the more fit and able to pity the tempted and afflicted, Heb. 2.18. and, 4.15, 16. O! how doth his bowels yearn towards us in the day of our trouble? he pitieth us and cannot forbear; he must help, he must plead and interceed for us; Yea, not only, 1. when we are following duty, and meet with cros∣ses in our way; But, 2. also when we are out of the way, and are eating the fruit of our evil doings, and smarting be∣cause of our sins: Yea and, 3. he pitieth us when we are grieving him; not only our crosses, but also our sins do move him to compassion, and stir up his tender bowels; he not on∣ly sympathizeth with us, while we are in the furnace, but also while we are(d) 1.135 wallowing in the mire. O! what a strange inference and connexion must there be between our sining and grieving of him, and his sympathizing with us and pleading for us? and yet, the Scripture holds out, not only a connexion and compatibility of these together, but also some kind of inference and illation, as if our sins did move and pre∣vail with our compassionat Saviour to interceed for us; If any man sin, we have an Advocat with the Father, 1 Joh. 2.1. Ah! should it not rather have been said, if any man sin not, Christ will be his Advocat, but if he sin, he who came to(e) 1.136 destroy the works of the devil, will not own such a one who doth the devils work? But yet, for thy comfort, O mourning sinner, its written, If any man sin, &c. Its true, it is written that thou shouldest not sin; these things write I unto you that you sin not, saith the Apostle, by way

of preface, and to ward off a mistake that we should not sin, is the end and designe of all our rods and mercies, of all the Scriptures and of Gods works towards us, of Christs death, intercession, &c. But yet, if any man sin out of ignorance, frailty, &c. Christ pitieth them, he will not desert their cause, he will not justifie them in that, nor plead for a liberty for them to sin; but he will plead for a pardon, and that they may be preserved from sin there after. Ah then beware thou abuse not this mercy and rare priviledge, say not we will sin that Christ may pity us, and plead for us: its a sure signe of a gracelesse soul to say, let us add sin to sin, that grace may abound: how doth the Apostle abominat such a vile infe∣rence? Rom. 6.1. Though the Lord, to magnifie the riches of his free grace, may make grace abound where sin hath aboun∣ded, Rom. 5.20. yet if thou wilt cause sin abound, because grace hath abounded, it is an evidence that grace hath not, and (if thou continue in that desperat resolution) never shall abound to thee; and though Christ will plead for sinners, yet if thou dare sin that he may plead for thee, thou hast rea∣son to fear that thou art none of those for whom he doth, or will plead.

But you will say, if Christs intercession be such a sure and exquisite ground of consolation and confidence, the people of the Jews must then have been in a sad condition, they being destitute thereof. Ans. There be two extreams which wee should here shun; the one making it begin too early; the other making it too necessary, and laying too much weight upon it. As to the 1. Some imagine that Christ before his incarnation did interceed, and thus as God [for then he was not man] he must appear, and pray for his people: We will not repeat what hath been already said against that opinion, only now let us briefly view the argu∣ments already brought, or which we conceive may be made use of for that strange (as it appeareth to us) assertion.

1. It may be objected, that we have the Mediators reverend interposing represented to us in that parable of vine-dressers interceeding with the master, Luk. 13. beside what is holden forth by the typicall services pointing out Christs inter∣cession.

Ans. We need not now run to that acknowledged rule,(d) 1.137 Symbolick Theology is not argumentative. We must not extend a parable beyond it's scope: and it is certain, the(e) 1.138 intent of this parable was nothing else but to hold out the Lords long-suffering and patience towards that people, and the inevitable ruine of all those who notwithstanding would continue in their unbelief and disobedience. And as for the vine-dresser, who interceeds that the fig-tree might be spared,(f) 1.139 Theophylact thinketh that every man is the dresser of his own vine.(g) 1.140 Cajetan will have Michael, the Arch-angel (who, saith he, was set over the Jews to be their Guardian) to be this vine-dresser. Others (as(h) 1.141 Theophylact in his second conjecture) will have every mans proper tutelar Angel to be this vine-dresser and intercessor; the English Divines do think the faithfull Ministers to be their vine-dressers: for, they, like(i) 1.142 Paul and Apollo, do plant and water the vine-yard; and, l••ke Moses, Samuel and Amos, do interceed for the people committed to their charge.

And Christ, as Cajetan thinketh, is rather the Lord then the dresser of the vine-yard: But, though we would yeeld Christs Intercession to be here adumbrated, as certainly it was in several types; yet, that is so far from concluding the point, for which it is alledged, that it doth sufficiently confute the same: For, what is typified, is not as yet exhibited; and there∣fore these shadows, as useless, must evanish when we may be∣hold the substance and truth.

2. Object. Sympathy is a main ground of intercession: but there was sympathy flowing from a covenant-relation be∣fore the incarnation: Is. 63.9. In all their afflictions he was afflicted, in his love, and in his pity he saved them. Ergo. Ans. These words are spoken of the Father, the Angel of whose presence is said to save them, and whose Spirit is said to be vexed, v. 10. as usually in Scripture the holy Ghost is called the Spirit of the Father, so by the Angel of Gods pre∣sence there, judicious Interpreters do understand the Media∣tor, the eternal Son of God; so that the former words can∣not be meant of him, according to that appropriation of works and attributes which is frequent in the Scriptures; albeit it

be certain, that as to the thing it self, which is here spoken of, none of the persons of the blessed Trinity must be excluded: And therefore we Answer, 2. That this is a metaphorical and borrowed kind of Speech, taken from the manner of men, as the Jewish Doctors (cited by the(k) 1.143 English Divines) well ob∣serve; like unto that kind of expression in Deut. 32.10. Psal. 17.8. Zech. 2.8. &c. And therefore sympathy in the Lord Jehovah (as a(l) 1.144 judicious Divine, speaking to this purpose, saith) doth only import, 1. That he knoweth the afflictions of his people. 2. That he mindeth help to them; and so this kind of sympathy cannot infer intercession: otherwise all the persons of the Trinity must be said to inter∣ceed for us. But that sympathy, which we made the proper and immediat ground of Intercession, was that real humane and proper Sympathy which is in the humane nature of Christ, whereby he is said to be touched with the feeling of our in∣firmities, Heb. 4.15.

As for Christs delight in the habitable parts of the earth, Prov. 8.31. and his good will to his people before the incar∣nation; which from that learned Author may be alledged as a branch of the former Objection. We answer, Those who have known this judicious man, or are but a little acquainted with his Writings, will say, that such as would alledge from him such grounds for that assertion, do wrong themselves and their cause. For, in them is no other thing h••ld forth, but Christs love towards lost man, his purpose to procure their reconciliation with God, and his readiness in due time to take on their nature, and in it to suffer and do what may contribute for their happiness; but they hold out no ground for his In∣tercession, more nor for his suffering before the incarnation. But as he is said to be the Lamb slain from the foundation of the world, so his blood may be said then to cry; which must be the Intercession there meant by that Author, as may fur∣ther appear from the following Objection.

3. Object. He was our Mediator before the incarnation: He was King, Priest and Prophet; and as a Priest he must

have then his judicial appearances for his people. Ans. He was Mediator by virtue of that satisfactory sacrifice he was to offer up for his people: God accepted his bond and set the captive at l••berty before the terme of paiment came. And he was then King and Prophet, because of that which he was once to do and suffer as a Priest: N••ither did it import any thing not beseem••ng his infinite and glorious Majesty to go∣vern his Church as a King, and by hi•• Word and Spirit, as a Prophet, to reveal to them the way to salvation; but he could neither suffer nor interceed (which are the p••rte of his pri••s••ly Office) till he was m••n. So much for v••n••••••••tion of 〈◊〉〈◊〉 judicious Divine, and for clearing what may be object••d ••••om him.

But, 3. and more pungently, it may be objected, that the Father saith to the Son before he assumed our nature, ask ••f me and I shall give thee, &c. Psal. 2.8. and therefore he must either be disobedient to his Father, for he must ask before he took(m) 1.145 on him the seed of Ahraham. Ans. These words are relative to Christs ascending into heaven. O 〈◊〉〈◊〉 (s••••th(n) 1.146 an eminent practical Divine) So full of joy was the Fa∣thers heart, that he had his Son in heaven with him Whom he had begotten from everlasting; who was lately dead, and, in a manner lost; and therefore (as it were) new begotten: I know you will a••k me now for all you have died for, and this I promise you bef••re hard, before you speak a word and make any request to me, you shall ask nothing but it shall ••e gr••••ted. Yea, the Apostle, Act. 13.33. applyeth the preceeding words, Thou art my Son, this day have I begotten thee. (Which may be made use of as an objection against this interpreta∣tion) unto the time of Christs resurrection. For, by his re∣surrection from the dead he was declared to be the Son of God with power, Rom. 1.4. And in Scripture things are often said to be done when they are manifested and declared to be, according to the rule of the(o) 1.147 orthodox Fathers against the Arians. Yea, in one and the same verse we have (as(p) 1.148 Rivet well observeth) both the eternal and natural genera∣tion of Christ in these words, Thou art my Son; and the temporal manifestation of that which was from eternity,

this day (pointing out the time of his resurrection and as∣cension) have I begotten thee. That is, now is it manifest (to those who have seen and believed the manifold demon∣strations of thy divine Power) that thou art my Son whom I have begotten from all eternity, and now thou being risen from the dead and ascended into heaven, ask what thou wilt and it shall be given unto thee.

And as thus the series of the words, and the infallible in∣terpretation of the Apostle, do shew, that this invitation, to ask, doth relate to the time of his ascension, and so to the humane nature which only died, rose, and ascended; so also the matter of the petition: For, the heathen Gentiles which there are promised to be given to him upon his asking, were not brought unto Christ till after his incarnation and mini∣stery; yea not (as to any considerable part and number) till after his ascension; and therefore we must either say, that Christ did ask and was not heard, or else that he did not ask till he took on him our nature, and in it did interceed and prevail.

5. Obj. Christ was the Angel or Messenger of the covenant before he was man, Mal. 3.1. and Joshua, his standing be∣fore this Angel while Sathan did stand at his right hand to resist him, Zech. 3.1, 2. doth imply his appearing and plead∣ing for Joshua, this was that Angel that was sent before the people of Israel to keep them in their way, Exod. 14.19. and, 23.20, 21. Act. 7.38. 1 Cor. 10.9. Heb. 12.25, 26. He was that Angel of the Lord that pleaded for Jerusalem, Zech, 1.12. He it was that appeared unto Hagar, and promised to multiply her seed, Gen. 16.7, 10, 13. He was one of the three(q) 1.149 Angels, which assuming an humane shape as the other two, did appear unto Abraham, and with whom Abraham pleaded; Gen. 18. Thus we see his condescension and appearing to his Servants, yea to Hagar that rebelli∣ous bond-woman, and did he not then appear for them? Ans. we may not now digresse to speak to that school-debate(r) 1.150 concerning the mission or sending of the persons of the blessed Trinity, their appearing and manifesting themselves, and the appropriation of attributes and actions to each of

these inseparably united persons; only for clearing the pre∣sent case we would offer some few particulars, 1. When any one of the persons of the glorious Trinity is said to be sent, or to appear to act, speak, or do by any visible symbole or re∣presentation, or by a vision, or spirituall manifestation, and that either in a transient way as to the prophets of old, or by an habituall and permanent work, as when the Spirit doth renew the heart after its first pattern. 1. We must not imagine any separation of these essentially united persons, that one can be present where the other two are not; or that one can act and do what the other two doth not; for they have one nature and so the same presence, they have one power and so the same work; and therefore that work and symbole whe∣ther sensible or spirituall, whereby one of the persons of the Trinity doth in some particular manner appear and manifest himself, must be the effect and product of all the three, al∣beit for this end and purpose that it may in some speciall maner and upon some particular account represent, and have a pe∣culiar relation unto some one of those blessed persons, and not to the other two.

Neither, 2. must we imagine, that what is said or done in a(s) 1.151 vision, or by sensible(t) 1.152 symbols and representations, is personally and really acted by those glorious persons; but thereby is held forth, 1. that naturall order and distinction of the persons of the Trinity; an order in subsisting and work∣ing, but no inequality or subjection of one person to another, sed ut personarum (saith(u) 1.153 Tilen) sic actionum personalium ordo ac distinctio hoc pacto de signatur. 2. Thereby is signified that(x) 1.154 appropriation of attributes and works, which is foun∣ded upon that naturall order, and doth flow from the volun∣tary economy and dispensation in their way of acting and con∣veighing the good things in the Gospel-offer to the sons of men.

And thus, 3. What is said of Christ his appearing and being present by some sensible symbole, or of his intercession repre∣sented

to the prophets in some vision, doth not import that for that time he did personally appear, and did then inter∣ceed for his people, but that according to that eternall trans∣action and covenant amongst the persons of the Trinity, he was in time to take on him our nature, and in it really to act what then was represented: and thus even then he was the Angel of the Covenant by vertue of that eternal transaction; and accordingly his dispensations did, from time to time, an∣swer, and in some manner represent that paction and agree∣ment, and adumbrat what, in due time, he would personally do and suffer for the Elect; as his appearing, conducting and comforting the ancient people by some sensible signes of his presence, untill the(y) 1.155 fulness of time came, and then he ap∣peared in our nature personally united to the divine, and in it did really perform what had been formerly only shaddowed forth and typified: then he did execute the office of a Priest in all it's parts, offering up himself in a sacrifice on earth, and then ascending into heaven there to appear and interceed for us for ever: And thus we grant that Christ did typically and symbolically interceed and appear under the Old Testa∣ment, though not properly and personally. So much for dis∣covering the first rock.

As for the second, the judicious(z) 1.156 Mr. Goodwin seemeth to ascribe too much to Christs intercession, as it is contra di∣stinguished from his sacrifice: we will only offer these few particulars from that elaborat Treatise of the triumph of faith from Christs intercession.

1. This was (saith he) so necessary a part of his priesthood, that without it he had not been a compleat Priest: for, he had then left his Office imperfect, and had done it but by halfes, seing the other part of it, the work of intercession, lay still upon him to be acted in heaven. sect. 5. chap. 2. pag.(a) 1.157 (mihi) 72.

2. Yea, this part of his priesthood is, of the two, the more eminent, yea, the top, the height of his priesthood, ibid. pag. 79.

3. Yea, all his priesthood would have been in-effectual if he had not acted the part of a Priest in heavenby intercession; for, by his death he did but begin the execution of his Office, in

heaven he ends it; and if he had not fulfilled his Office in both, the work of our salvation had not been fully perfected; it was therefore as necessary as oblation it self, ibid. pag. 81.

4. Yea, so prevalent of it self it is, that we might build upon it alone, even as much as upon his death. ibid. chap. 5. pag. 100.

5. The whole application of his redemption, both in justi∣fying and saving us first and last, hath a special dependance upon this his intercession; this all Divines do attribute unto it, calling his death medium impetrationis; that is, the means of procurement and obtaining it for us: But his intercession medium applicationis, the means of applying all to us. Christ purchaseth salvation to us by the one, but possesseth us of it by the other; the end of his death is adeptio juris, purchasing a right unto salvation; but of intercession procuratio ipsius salutis, the very saving us actually and putting us in posses∣sion of heaven. ibid. chap. 3. pag. 85. and chap. 4. pag. 93.

6. Although his being a Surety holds true of all parts of his office; yet it doth in a more special way refer unto his in∣tercession, ibid. pag. 96.

There be some other expressions to the same purpose here and there intermixed all alongst that Treatise; but, these are the most material on which he most insisteth. We do not condemn, but most heartily comply with, this great Divine in his design, which was to demonstrat the prevalency of Christs intercession, and to hold that out as a sweet cordial to believers in all their fainting fits, and a soveraign Catholicon to which they may recur for removing and preventing every distemper they are subject to. O! for a heart to prize, and a tongue to expresse that mystery of love, care and tenderness of our glorified Redeemer towards his poor servants, wrestling with many tryals and difficulties in this their pugrimage. O! what bowels of sympathy and compassion are discovered by his continual intercession for us: and all the texts cited by this Author, and the several reasons drawn from thence, do only prove, 1. That Christ doth truly and properly interceed for us, that his intercession is distinct from his oblation and sacrifice. 2. That his intercession must prevail, that the Fa∣ther can deny him nothing.

And therefore we shall not need to make a particular an∣swer to the several mis-applications of these Scriptures, for making out what they do not bear. The intelligent reader may, at the first view, discern this to be the scope they aim at, and that they cannot reach the length to which they are drawn by this accurat Disputer. We shall only then in a word pro∣pound some few considerations, which may help to discover the fallacy of his inferences.

1. Albeit there be so many grounds and reasons for the successe and prevalency of Christs intercession, yet all of them suppose his suffering and satisfying the justice of God, with∣out which there was an(b) 1.158 impossibility lying in the way of the salvation and acceptance of sinners. Christ, as our Surety, could not plead and interceed for us till he had paid a price suf∣ficient; till the bond was cancelled, he could not plead for the liberty of the captive. Hence,

2. To say that we may build upon his intercession alone, seemeth to be directly contrary to that word; Heb. 9.22. Without shedding of blood there is no remission of sin. We will not enquire what the Lord, out of his soveraignty, might have done, or whether or no he in his infinit wisdom (which is a depth we cannot fathom) could have found out another way: but, supposing the eternal appointment to save lost man by a Mediator, I cannot see how our Surety could interpose upon another account then the satisfaction of justice, or, how justice should be satisfied, and that just threatning accompli∣shed, In the day thou eatest thou shalt die, Gen. 2.7. If Adam must not(c) 1.159 die either legally or personally, either he or his Surety in his room; and therefore we will find our redemption and salvation so frequently ascribed to his death and blood, that we need not name any one place; amongst many, only look on these few, Act. 20.28. Rom. 3.25. and 5.9. Eph. 1.7. Col. 1.14, 20. Heb. 10.19. 1 Pet. 1.2. 1 Ioh. 1.7. Rev. 1.5. and 5.9. &c. But I know not any one place in which our redemption is ascribed to his inter∣cession; though it be a most effectual mean for conveighing and putting us in possession of these blessings which he hath purchased to us by his death.

Yea, 2. To affirm that his intercession alone is sufficient, is to make (though I know this Author will abominat such an(e) 1.160 assertion) Christ to have died in vain. Was Christ so prodigal of his precious blood as to lavish it out for that which some few words might have effectuated? We must not then rob him of the honour of his death, that thereby we may extoll him in his intercession.

And then, 3. If he were not a compleat Priest without it, the condition of believers under the old Testament must have been most sad and deplorable; and the popish Limbus patrum, that Prison, not heard of till many years after the captives had made their escape, must have been a desirable paradise to them who had not a compleat Priest, to go between them and the devouring flames, and to(f) 1.161 tread the wine-presse of the fiercenesse and wrath of the Almighty God. And as for the time of their misery, the popish Doctors must have hit right; for, since he did not appear in heaven to interceed for us till he ascended, and if he was not a compleat Priest with∣out this intercession, the time of his ascension must be the(g) 1.162 day of their liberty, and enjoying that happinesse which was suspended till then.

3. We do not deny that Christs intercession is medium applicationis, a most effectual and alwayes prevailing mean for obtaining to us, and putting us in possession of all the good things he hath purchased for us by his blood; but yet, with∣out this believers were saved of old, and he was a compleat Priest able to make their peace and reconciliation: and there∣fore, though his intercession be most comfortable to us, yet, it is not of such absolute necessity, that without it his blood would have been shed in vain; the judge of the whole earth could not deal unjustly, he would not have kept the captives in prison after their(h) 1.163 ransom was paid; although he who laid down the money had not taken upon him the person of an Advocat to plead, and of an Intercessor to request, that justice might be done to him: but yet, it is very comfortable

that our Surety doth alwayes appear for us before the Throne; and that he liveth for ever to make intercession.

4. We cannot go alongst with this learned Author while he saith, that Christ was not a common person representing others in this his last work of intercession, more nor in the first of incarnation, ibid. chap. 4. pag. 97. For, if he inter∣ceed for us as our Surety, Mediator, &c. (which he grants) then certainly as a common and publick person. Neither do I see any solid reason why we may be said to die, rise and as∣cend with him, (which he affirmeth) and not also to inter∣ceed with him: It is true, there is some peculiar reason why in his death, in some special manner, he may be said to stand under the relation of our Surety, and so of a publick person; because thereby he paid our debt and satisfied divine justice, which we had wronged: but as to the other particulars he instanceth, I can see no difference between them and his In∣tercession, as to the present case; and the difference he al∣ledgeth is nought: For, (saith he) this last work, viz. of Intercession, lay not upon us to do. What, is it not our duty to interceed and pray for our selves? but of this enough. Only I think it somewhat strange, that this Author knowing the point of Christs proper and(i) 1.164 formal Intercession, to be so problematically spoken of by eminent Divines, (though I see no reason why it should be questioned) should notwith∣standing make it so necessary a part of his Priesthood, that without it he had not been a compleat Priest, &c.

But, let none imagine, that by this our endeavour to vin∣dicat the sufficiency and efficacy of Christs death, (that com∣pleat ransom for our sins, abstracting from all other grounds of faith and consolation, which our compassionat Saviour, out of his tender bowels, hath been pleased to super-add, that our joy may be full and stable) we did purpose to call in question the truth, or to diminish the worth and prevalency of Christs Intercession; which is such a sufficient abundary (as that(k) 1.165 Author speaketh) of consolation to poor be∣lievers, a(l) 1.166 daily preservative and continual plaister to heal all their sins. Oh! let us abominat such a cursed designe, and thankfully prize and improve this great priviledge, that

we have such a noble Advocat and Intercessor appearing in heaven for us. O! let us therefore come boldly unto the throne of Grace, that we may obtain mercy and find grace to help in time of need, Heb. 4.16.

Having premised these things for guarding against extre∣ams, and for discovering, 1. That the Jews enjoyed not the priviledge of Christs intercession. 2. Yet, notwithstanding they wanted nothing absolutly necessary for their salvation and happiness; we come now to give a positive and direct answer to the question, viz. That the beleeving Jews were under the same covenant of grace which we are under, that they had the same promises, the same crown proposed to them, and the same way to life and felicity; so that they wanted nothing essentially requisite to their happinesse; for as now there is not, so neither was there then any other name given among men whereby they must be saved but the name of Jesus Christ; neither now is there, or ever was there salvation to be found any other way, Act. 4.12. He is the Lambe slain from the foundation of the world, Rev. 83.8. Jesus Christ the same yesterday and to day and for ever, Heb. 13.8. He is the Lord which is, which was, and which is to come, Rev. 1.8. God was (saith the Apostle speaking of the time past, and of the Jewish Church, 2 Cor. 5.19) in Christ reconciling the world unto himself. The promise then was made and ordained in the hand of a(m) 1.167 Mediator; Gal. 3.19. Yea in some sense they had the benefit of his inter∣cession; for he being then slain in the irrevocable and infallible decree and fore-knowledge of God, his blood then, though not actually shed, did cry, and as properly as Abels after it was shed: but this (as hath been shown) was no proper inter∣cession, and rather the cry of the sacrifice then of the Priest. But, 2. Though Christ was a compleat Priest and Saviour of the Jews, yet great, and many are the priviledges of the Christian Church beyond the Jewish, in which respect judi∣cious Interpreters do think that the least in the kingdom of heaven (that is to say they, under the full discovery of the Gospel mysteries) is said to be greater then he who was one of the greatest of them that were born of women, Mat. 11.11.

and Heb. 7.22. Christ is said to be made a Surety of a better Testament, and Heb. 8.6. to be the Mediator of a better Co∣venant: and upon this speciall account, and by way of excel∣lency 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he is called the Mediator of the new Testa∣ment, Heb. 9.15. and 12.24. And that not only because Gospel-ordinances, are now more clear, full and spirituall, but also because of Christs ascension into heaven, his appearing there in our name as Gods remembrancer for us, and (as(n) 1.168 one speaketh) the rain-bow about the throne, that when the Lord looks on it, he may(o) 1.169 remember (though he cannot forget) his Covenant, and(p) 1.170 turn away his anger, and not stir up all his wrath; that our high Priest having taken on him our nature, is touched with the feeling of our infirmi∣ties, and therefore maketh continuall intercession for us.(q) 1.171 Happy was thou, O Israel: what Nation was like unto thee who hadst such a Saviour; but more happy are we who have this Sa∣viour now appearing in Heaven for us, and pleading our cause.

Obj. Christ told his Disciples, Joh. 16.26. That he would not pray for them. And if he would not pray for his Disciples, for whom will he pray? Ans. Such a glosse is directly con∣trary to his promise, Ch. 14.16. And to his practice, Ch. 17. And were it not blasphemous once to imagine, that our blessed Lord would thus at(r) 1.172 one breath so palpably contradict himself? As for the sense of these words, Joh. 16.26. Some with(s) 1.173 Gerhard do answer, That Christ doth not simply de∣ny that he will pray for his Disciples, but only in some respect; he would not pray for them as enemies, and strangers. 2. As to some particular petition, he will not now pray for their reconciliation, and the acceptance of their persons, they be∣ing already in the state of grace. And, 3. as to some parti∣cular end, that they may be beloved of the Father, since the Father already loved them, not only, 1. with that eternal love of Election; but(t) 1.174 also, with the, 2. love of actuall reconcili∣ation, and. 3. complacency in them. 2.(u) 1.175 Cajetan Ans. That Christ doth not deny, that he will pray for them, but he suppresseth that, (having already promised it) and would' not now mention it, but would speak to another ground of their consolation, viz. the Fathers love.

3.(x) 1.176 M. Goodwin Ans. [that these words are the high∣est intimation that can be, that he will and doth pray for us: when men would most strongly intimat their purpose of kind∣nesse they mean to do for one, they use to say, I do not say that I love you, or that I will do this or that for you, which is as much as to say I will surely do it, and do it to pur∣pose.]

We will not stay to multiply(y) 1.177 interpretations; But that with which we close (al••eit these we have brought may also serve for clearing the words) is that of the learned(z) 1.178 Tolet, [I do not say I will pray, that is, (saith he) I need not to pray for you, not that I will not pray, but that my formall intercession is not necessary, for the love of the Father is such to you, and my death and satisfaction such a real pleas∣ing Sacrifice, that he will refuse you nothing ye will ask in my name, ye must not think that my intercession is of such absolut necessity as my suffering] Which interpretation, as it seemeth to be most agreeable to the scope of the words, and for clearing what hath been lately said by(a) 1.179 us; so also with the like phrase upon a contrary occasion, Joh. 5.45. Do not think that I will accuse you to the Father(b) 1.180 that is, I shall not need to do it, Moses and his Law will be enough to con∣demne you, and though ye had never heard of me, his writ∣tings will sufficiently serve for your damnation; and yet else∣where he tells them, that this shall be their condemnation, that light is come into the world, and that if he had not spoken unto them they had had no sin, (viz. in comparison of their aggravated guiltinesse) and that upon this account it shall be more tolerable for Tyre and Sidon at the day of judgement then for them, Joh. 3.19. and 15.22. Mat. 11.22. So that not only Moses and his writings, but also Christ and his Gospel shall accuse them; So, though I did not pray (saith he) yet you would no lesse then your Fathers who lived before my incar∣nation come speed, though for your greater comfort, I will also interceed for you.

But you will say, what grounds of consolation can Christs intercession afford to us, since while he prayed for himself he was not heard? He thrice prayed that the cup of his sufferings

might passe from him; yet notwithstanding, he was made to(c) 1.181 tread the Wine-presse of the fiercenesse and wrath of al∣mighty God. Ans. 1. It were lost travell to stay to confute(d) 1.182 Sergius, Honorius and other Monothelits their hereti∣call glosse, who affirm that Christ had no more a humane and naturall will then he had sin, but that he did speak these words in our room and name. 2.(e) 1.183 Damascen (the papists great Patriach) is no lesse ridiculous in his conceit, while he affirms that Christ did not truly and properly pray, but only in appearance, shew and resemblance. 3. Therefore let us a little view what these who are more solid and judicious have offer∣ed for clearing the place.

And we will begin with Aquinas his distinctions. And thus, 1. Christ(f) 1.184 (saith he) did will the removing of the cup of his sufferings with a natural and sensitive will, not with a rational will, for thus he did choose it, and thirst after it. 2. If with a rational will (since it were absurd to say that his will had no reason) yet as led and directed by(g) 1.185 inferior reason, which pondereth only humane and sensible motives, and not by superior reason, which perpendeth spiritual and divine considerations.

3. Christ did(h) 1.186 will the cup to passe from him according to some natural and indeliberat motion, arising from the sen∣sual appetite, but according to his will led by deliberat reason, he submits and saith, not as I will, but as thou wilt.

4. Christ(i) 1.187 willed the removal of that bitter cup with an ineffectuall (velleity) not with a positive and proper will, it was rather a wishing and woulding (viz. if the condition were feasable) then a true willing for the present.

5. Christ(k) 1.188 willed that cup to passe, not absolutely and peremptorily, but only conditionally, and upon supposition, if thus God could be honoured, and man saved; he willed not upon any(l) 1.189 termes, and all things being considered, but only in some respect.

But(m) 1.190 Mart. Becan taketh another way for clearing the dif∣ficulty [It is (saith he) one thing to pray, another thing to propound a simple and ineffectuall desire, thus Christ did not pray while he said, let this cup passe from me, but did express his natural desire, which he did restrain while he subjoyned not as I will, but as thou wilt] And he gives three reasons for this interpretation: 1. Because we may not offer up our indeliberat and in-efficacious desires to God prayer-wayes, but we must perpend what we ask, and ponder our words; we must not take things as they appear at the first view, but we must consider them as circumstantiated, and as relative to that end for which they are appointed of God. 2. We must pray in faith and confidence to be heard; but, such a desire could not be put up in faith: For, Christ knew that he was to drink that cup, and therefore he knew as well that his de∣sire was not to be granted, As he who said, O mihi prae∣teritos referat si Jupiter annos. 3. If Christ did pray that the cup might paste from him, he must at once pray for both parts of the contradiction; for, he presently addeth, not my will, to have this cup passe, but thine, that I may drink it, be done: and then he concludeth thus, Transeat à me calix iste, non fuit oratio, sed explicatio naturalis affectus quo Christi humanitas abhorrebat à morte.

To which may be added a fourth reason, such a desire as is contrary, 1. to promise, covenant and transaction. 2. To office and calling. 3. To the glory of God's truth and mer∣cy expressed in the Word. 4. To prophecies of old, and the then more fully revealed Doctrine of the Gospel. And, 5. To the salvation of man; could not be put up prayer-wayes to God by our faithfull high Priest and compassionat Saviour; But that desire to have the cup of his sufferings to passe from him, had been thus contrary to, &c.

5. Christ did most earnestly thirst after this cup. With(n) 1.191 desire he desired it, Luke 22.15. He was, as it were, straitned and pained till he drank it, such a longing desire had he after it, Luke 12.50. And how resolutely doth he en∣counter and meet it. Mat. 26.46. Iohn 18.4. And would he then pray contrary to the desire of his own heart, and thus act contrary to what he prayed for?

6. Whatever men who know not the mind of God, nor what is good and expedient, hic & nunc, may do or pray in reference to their sufferings; yet, to say, that our blessed Lord, who knew that he must(o) 1.192 suffer and then enter into his glory, would pray against his suffering, is not very probable.

7. Will any wise man ask a thing upon a condition that he knoweth to be impossible? and is it not all one as to ask a thing that is in it self impossible? It were no lesse ridiculous to de∣sire that we might flee if we had wings, then to desire wings whereby we may flee. And if any man, to shew his affection to such a thing, did make use of such words as might import a present desire; yet, there is none but would allow to him so much candor, as to interpret his words as expressing what he would do, (viz. if the condition were placed or possible at least) and would not think him to be so foolish as to ask upon a condition he knows to be impossible.

Yea, 8. Supposing that both these(p) 1.193 desires were ex∣pressed by way of prayer and petition, yet, it may appear from what we are to say, part 4. concerning the sense of conditional petitions, that Christ did truly and properly desire that he might drink that cup, and that he did not either desire or pray that that cup might passe from him: and thus we may con∣ceive the meaning of the words to be this, [O, Father, if it were possible, (if it might stand with thy glory and the sal∣vation of man, for he is not speaking in reference to Gods power, or of the possibility of the thing simply considered) I wouldà desire to be freed from this cup, which innocent nature, according to it's innate propension and sinless appetite after self-being and preservation, so much abhorreth, and must needs abominat: But yet, since I know that it is not thus possible, but that thy glory, in the salvation of man, doth call for my suffering, this is it that I do desire and do pray for, that thy will may be done, and that I may drink this bitter cup] And can we imagine that the thoughts and desires of Christs heart were not the same then which they were a little after? Ioh. 18.11. O! How pathetically there doth he reject such a desire? For, saith he, the cup which my Father, hath given me, shall I not drink it? And how doth he

abominat such a desire flowing from Peter? and how smart∣ly doth he take him up? Get thee behind me, Sathan, Mat. 16.22, 23. And can we think that Christ would har∣bour such a(n) 1.194 desire in himself, and offer it up in prayer, which in Peter he calleth Sathans motion? But, you will say, doth not Christ in his prayer propound this desire? Ans. Every thing spoken in Prayer is not askt; neither doth it belong to the matter and object of petition, but may be brought by way of narration, meditation, motive, &c.

9. What if it were said, that the first words of this prayer (as that of the afflicted, Ps. 102. from v, 3. to 12.) do rather contain a complaint then a petition? as if he had said, [O Father, how doth nature abhor this cup? and if I would give way to it's complaint, and did not reflect on the glorious ends of my suffering, I could not but desire that this cup might pass from me; but, I will not entertain such a mo∣tion; for, I heartily acquiesce in thy will and holy appoint∣ment: and this is it that I do indeed desire and pray for, that thy will may be done.]

10. But, we have too long digressed in speaking to the matter of this prayer by way of enquiry; (for, we purpose not, we need not now peremptorily determine) let us only add some two or three words. 1. Some may perhaps think, that Christ, looking upon his sufferings in themselves, and ab∣stractively without reference to the end, he could not but(o) 1.195 abhor them; and why might he not give way to such an apprehension, that rhe bitterness thereof might be a part of his suffering? and thus put up a conditional prayer against them; not that absolutely, all things being considered; or relatively, as they were a mean to such a glorious end, he did not desire them: but meerly to shew the reality and great∣ness of his sufferings in themselves, and to leave an(p) 1.196 ex∣ample to us how we should carry under our tryals, viz. that though we may be sensible of them, and may complain of

them; yet, with submission and a perfect resignation of our selves to Gods will and disposing: especially since it is cer∣tain, that Christ did many things for to be our copy and ex∣ample. Thus he did(q) 1.197 praise God, Ioh. 11.41, 42. and why might he not also upon this account here pray to God?

2. (saith(r) 1.198 Gerhard) Christs will did either look to what was about him, viz. the wrath of an angry Judge, his bitter sufferings, &c. And thus he desireth, that the cup might passe from him; Or, 2. He did look to the coun∣sel of his Father and the fruit of his sufferings, and thus he submitteth.

3. Others may think that Christ did not simply depre∣cat the cup, but that it might quickly passe; ut post breve certamen (as(s) 1.199 Calvin speaketh) triumphum ageret.

4. Some may conceive, that by the cup he did not un∣derstand the cup of his bodily and sensible sufferings, but the spiritual cup of desertion; of which also he complained on the crosse, while he cryed out, My God, my God, why hast thou forsaken me? and though he did not simply pray against all soul-trouble, as knowing that to be a necessary part of our ransome; yet, might he not pray against the extrea∣mity of it? and that some measure and degree of it might be with-held? &c.

But whatever was the object of Christs prayer, we need not doubt of it's acceptance and success; I know thou alwayes hearest me, Ioh. 11.42. And the Apostle, speaking inde∣finitly of the prayers which he offered up in the dayes of his flesh, but more especially of his prayers in the time of his suf∣fering, testifieth that he was(t) 1.200 heard, there was none of his prayers that were rejected, Heb. 5.7.

2. There is none can imagine that Christ did(u) 1.201 absolute∣ly pray that that cup might passe from him, and the condition (upon which he may be said to have askt) not being placed,

he cannot be said to be refused, since he only upon that condi∣tion did ask.

And, 3. If these words, let this cup passe, contain a prayer, yet, it is none of his(x) 1.202 mediatory prayers put up for his ransomed ones: and therefore, though we did suppose that Christ was not heard in that which he askt, 1. Conditionally. 3. For himself. Yet, there were no ground to fear that what he asketh absolutely and to others by vertue of his own pur∣chase, that he will, or can, be refused.

You will say, did not Christ thus pray for them who cruci∣fied him? Luk. 23.34. He prayed that the Father would forgive them, and yet how few of them were pardoned and converted? Ans. 1. with(y) 1.203 Thomas, that Christ did not pray for all those who had a hand in his death, but only for the Elect amongst them. 2. Though we would(z) 1.204 suppose that our blessed Lord while he was breathing out his last words did put up a Prayer for his cruell enemies, yet it will not follow that he can be denied any thing which as Mediator he asks for his people, for whom he shed his blood. Its cer∣tain Christ did many things for our example, and to be a pat∣tern for us, and if thus he prayed for all his persecutors that prayer was not Mediatory but exemplar; and that Christ in his suffering did so carry as to leave us an example, the Apostle testifieth, 1 Pet. 2.21. He then left us an example that we should follow his steps. And accordingly the saints have lookt on this copy, Stephen Act. 7.60. and James the brother of our Lord; who (as(a) 1.205 Jerom witnesseth) when he was cast from the pinacle of the temple did pray for pardon to the murtherers, saying, Lord, forgive them for they know not what they do.

We will not multiply trifling objections, but that which seemeth mainly to prevail with some(b) 1.206 Schoolmen is, be∣cause that all power in heaven and in earth, is given unto him, Mat. 28. ver. 18. Wherefore should he then in the exercise of that power run to the Father, and by prayer ask, as it were, a new licence? There is no man who of himself may not uti suâ potestate, use the power that is put in his hands: Hence they conclude that Christ doth not truly, ex∣presly

and properly pray, but only improperly, and in some sense [virtualiter & interpretativè] Ans. The Lord doth not so give, and communicate power and authority to any creature, yea not to the man Christ Jesus, as one creature giveth to another, for he still retaineth, and keeps his own propriety and right, and must therefore be acknowledged to be the principal owner and Lord; and therefore it cannot derogate from Christs gift, that in the exercise of his power, he, by prayer and intercession, acknowledge his dependance on the Father; and why may he not observe the same method in governing, whereby he came to, and was put in possession of the government? Though he was a son and heir, yet he must ask a possession, Ps. 2. ver. 7, 8, Why may not he who did ask before he got, also ask before he give and let out? and that it is so, he hath once and again told us for our comfort; and this objection cannot prove the contrary, but rather holds out a notable ground of encouragement to all those who run unto this our faithful and mercifull high Priest, who ever liveth to make intercession; that since he hath such moyen in heaven, since all power is put in his hands, therefore will nothing be denyed to him, nor to them who ask in his name, according to that sweet and ample promise, Joh. 14.13, 14. &c.

So much for the first branch of this Section. As to the other: It were a conceit too ridiculous, if any would collect from these figurative invitations to the heavens and earth to praise God, that they were capable of such an exercise, that they could praise God, or call upon him; but there are one or two of these grounds for such expressions, when they oc∣cur in the Scriptures.

1. The heavens and earth with all their furniture, may be said to declare the glory of God, be cause the beholding and contemplating of them may, and should be an occasion, invi∣ting and exciting man to his duty to admire and proclaim the power, wisdome and glory of their maker; and thus objective∣ly and occasionally, these inanimate creatures may be said to praise God.

2. Because that order, beauty perfection which they have(c) 1.207

kept unto this day (not having as yet lost their first lustre they had when they came from the presse) may shame degene rate man, and cast him in the dust to confess, that any of these base creatures, which God hath put under his feet, if it were capable of reason and to converse with God, would be more fit to draw nigh to him and be employed in such an heaven∣ly employment then sinful men, who have lost Gods image and all their native beauty and ornaments; who have so ex∣ceedingly polluted themselves, and who take such pleasure to wallow in the mire, and who dare rebell against their Maker, to whom the senselesse creatures have alwaies been obe∣dient.

3. Since God, out of his generall bounty, and as the great Lord of heaven and earth, doth provide for all their Host, and doth answer and satisfie the natural appetite of inanimate creatures, and the sensitive desire of the brutes; these may be said in their own way, and according to their capacity to call upon God, viz. 1. By the voice of subordination and sub∣jection unto, and dependance upon, him. 2. By the voice of natural exigence, and of want and indigence: Thus, Ps. 104. 27. and 145. 15. the eyes of all things are said to wait upon him, that he may give them their meat in due sea∣son; and ver. 21. the Lyons particularly are named, and those unruly proud beasts are said to stoop, and seek their meat from him; and then ver. 10. all his works are said to praise him, who is good to all, and whose tender mercies are over all his works.

4. Such a glorious employment may be ascribed to these creatures not absolutely, but hypothetically, and by way of supposition; not that they are capable of such an exercise, but if they could, if they were fit to be thus employed, its their duty to which they are infinitely engaged, and it would be their happiness to be thus exercised; though we Alas! who have the honour to be called to such a glori∣ous work, do undervalue, and slight this great privi∣ledge.

Sect. 2. Who once were, but now are not capable of, nor called to offer up this spiritual Sacrifice?

Whether the Angels and Saints in glory do pray; and whether the devils and damned, may pray and call upon God?

That Angels and Men while viators, and before they were stated into an unalterable condition, might have offer∣ed up their desires to God, and so were capable of, and fit to be employed in this spirituall exercise, will not, I think, be denyed by any; and it is no less certain that devils, and the(a) 1.208 spirits in prison, the souls of the damned now in torment dare not, they may not now look up to God, they dare not now draw nigh to him who is a(b) 1.209 consuming fire to them, they will not worship him and present their sup∣plications to him, and though they were able and willing, it were to no purpose, God would not accept of them who have let the acceptable time pass away: It is to no purpose to supplicate the Iudge after the sentence is pro∣nounced.

But it is more dubious whether or not good Angels, and the(c) 1.210 spirits of just men made perfect do pray, that there is no unfitness in the thing, is granted on all hands; but the question is, whether now de facto, they are thus em∣ployed, or if all their work be to behold, enjoy, admire and praise him who hath put an incorruptible(d) 1.211 crown upon their heads. 2. If the Church triumphant doth in the gene∣rall pray for the Church militant, that God would preserve them from the rage, and malice of devils and men, that he would comfort, and strengthen them under all their trials and temptations. 3. If also in particular, such and such Saints, do pray for such and such mercies, to such and such particular persons.

As for the two first branches of the question, orthodox

Divines do not deny, that the Angels and Saints in glory do, 1. pray, and 2. in the general, offer up their desires for their brethren, while they are standing in the open field exposed to the violence of so many and potent enemies, that the Lord would pity, uphold and strengthen them; albeit they call to Papists for some evidence from Scripture, before they determine that as a point of faith and indubitable truth. Hence the learned(e) 1.212 Chamier doth bring all the arguments alledged by Papists unto the triall, and hath discovered their weakness; yet not denying, but on the contrary granting that there is much(f) 1.213 probability in the thing; only he doth(g) 1.214 deny that the Saints in glory do know our particular exi∣gences and straits, and that peculiarly they pray for such and such mercies to such and such persons: But of this more when we come to speak against our invocating of, and pray∣ing unto them.

But it may be askt, whether the souls in glory do now pray for any thing to themselves? And here(h) 1.215 Thomas speaks more sparingly then the later Papists, affirming that they only pray for the resurrection and glory of their bodies, since they stand in need of no other thing to compleat their happiness: But Al.(i) 1.216 Alensis will have them, not only to pray for what they want, but also for what they have, that their happiness may be continued with them. And the com∣mon opinion amongst them, though it be not so gross, yet it hath a most fabulous foundation, viz. that the(k) 1.217 Saints in glory, as to the measure, degree and increase of their happiness, are yet, as it were, on the way, and are subject to some mutation, and thus are capable of a farther measure of happiness which they do pray for, and for all the means whereby this their accidental happiness (as they call it) may be promoved.

We will not digress to confute that conceit, and to shew that after(l) 1.218 death we are judged, and stated into an un∣alterable condition, that the tree must ly as, and where,

it falleth, that this day of our life is the time we have to run the race, to fight the good fight, and that with our dayes we must finish our course, that we must be judged according to the deeds done in the body, after the night of death cometh, no man can work any more; the long day of eternity is for wearing, and not for purchasing the crown, or any pearl to be added to it: And why should I prove what the Lord by a voice from heaven hath attested, that these who die in the Lord are blessed, and that their works done on earth do follow them? but in heaven they rest from their la∣bours, Rev. 13.14. I did think that heaven was our home and(m) 1.219 resting place; and if after the Saints be come thither, they be yet in viâ, I would ask when they shall come to their journeys end? For I see no reason why unto all eternity they may not alwaies be panting after, and endea∣vouring for some new addition to their happiness (according to their principles who plead for this accidental felicity, to which they ascribe so great a latitude) for, if after the crown is put on their head, it be lyable to so many changes, I know not when it wall be so fixed, that it will suffer no new altera∣tion and addition: If the particular(n) 1.220 judgment after death doth not state us into an unchangable condition, why should the generall Judgment do it?

2. As for Alensis his(o) 1.221 conjecture, it doth suppose that the Saints shall never be secure of their happiness which they enjoy, and that we shall be still under the Ordinances; and that we must use the means after we have attained the end, that the state of glory is alterable, and the sentence of the great Judge revocable.

3. As to Thomas his opinion, it is more probable; but the souls in glory, being so fully satisfied with the beatifieal vision and fruition of God, they can have no anxiety, fear, unquietness, or dissatisfaction with their present condition; and though their bodies be in the dust, and they may be said to long for the consummation of their happiness, in the ri∣sing

again of their bodies, and their partaking (according to their capacity) of the Crown of felicity; yet since they are sure that the day of Coronation (when both soul and body, being united, shall be filled with glory) is approaching, it may be questioned, whether or not they pour out these longings and desires prayer-wayes to God? For they being now above Ordinances, and faith being changed into vision, and hope into fruition, it seemeth most agreeable to that state, that prayers also should be changed into continual praises.

As for that place, Rev. 6.9, 10. which is mainly urged for their praying for the consummation of their happiness, (albeit the prayer there mentioned, is intended against their persecu∣tors; and only in the return made, ver. 11. there is a word which may aime at the Resurrection, which though it be there promised by God, yet it was not askt by them; and it is mentioned there rather to design the period of time, and date of the return of their prayer, then as a part of it.) I do not deny that some of our(p) 1.222 Divines do seem to say, that it is a proper prayer; yet we rather think with Tironius (whom Ribera on that place citeth, and though a Papist doth not re∣ject) that the souls of them who were slain for the Word, are there said to cry for vengeance on persecutors; not that they did truly, and properly pour out any such complaint against them, unto whom, while on earth they prayed for mer∣cy and pardon, but that their sufferings and their blood (like(q) 1.223 Abels) did cry against ••••e murtherers, and such as suc∣ceeded to them in their cruelty and persecution.

As for the souls in hell, they are to come to their (as it is said of Judas, Act. 1.25. that he went to his) own place; that place of torment, of weeping and gnashing of teeth; that place of dispair, cursing and blasphemie (and so cannot be a place of hope, supplication and prayer) they know how false that fancy is, which commonly is ascribed to(r) 1.224 Origen; and that they shall never come out of that

prison untill they have(s) 1.225 payed the very last farthing; and they not being solvendo, and never able to satisfie for the least offence (but must still contract new debt) therefore can conceive no ground of hope that ever they shall escape; and thus in dispair they continually belch out cursings and blas∣phemies.

We do indeed read of a conference between a rich man in hell, and Abraham, Luk. 16.24. &c. Where Dives be∣moaneth his sad condition unto Abraham, but dare not look up to God and present his supplications unto him: But it was for no purpose to him to run to the empty Cistern, after the fountain was stopped; its folly to run to the Saints for help, when the Lord himself doth hide his face. And the scope of this parable (so its conceived to be rather then a History) is to show how hopelesse and remedilesse the condition of the damned is, and that they need not look either to God or man, for help and relief.

You will say,* 1.226 Is it not their duty to call upon God? are they not as his creatures obliged to worship him?* 1.227 Their pri∣son and bonds, cannot discharge them of that debt. Ans. Every part of immediate worship, should rather be considered as the creatures priviledge then duty; though Subjects must wait upon their King, yet they may not approach the Throne without a call; Whosoever, whether man or woman, did thus come unto Ahasuerus into the inner Court, he must die, none was to be spared but he to whom the King held forth the gol∣den Scepter, Esth. 4.11. And now the damned are(t) 1.228 chaffs, and God to them is a(u) 1.229 consuming fire, and he hath told them he will never stretch forth the golden Scepter to them; and therefore they may not, they dare not draw nigh to him, they have lost that priviledge, and prayer can be no more a mean to them of good, whatever may be said of it under some subtile abstraction, and the naked consideration of it as a duty, which they little mind, or regard; and therefore the very thoughts of a communion with God, and drawing nigh to him in any Ordinance, must be a torment and abhorring unto them; and though they may not, yet it leaves not off to be their sin, that they do not draw nigh to God, because through

their own fault they have brought upon themselves that cur∣sed incapacity, which now is(x) 1.230 both their sin and their misery.

You will say, did not the devil pray to God,* 1.231 and ask a licence to plague Job; Job 1.11. and 2.5. And did not the devils beseech Christ to suffer them to enter into the herd of Swine?* 1.232 Mat. 8.31. Ans. Its one thing to(y) 1.233 ask from God, another thing to pray unto him; though he who pray∣eth must ask, yet every sort of asking is not a prayer, unless it be a religious asking, by way of adoration and worship; it is a religious offering up of our desires to God, as a part of that homage and service we owe to him, and that thereby he might be glorified: But Sathan did not thus ask from God, whose worship and service he abhorreth, and whom in all his wayes he laboureth to dishonour: and therefore he cannot be said to pray unto him, whatever he may ask from him. Though Papists dare(z) 1.234 dispute, yet none of them are so im∣pudent, as to deny that Oratio est actus Religionis, and that it doth import a religious adoration of God.

If you enquire how Sathan dare ask any thing of God, whom he laboureth to dishonour in all his wayes? Ans. Though Sathan be already sentenced, and sent to prison; yet that sen∣tence will not be fully executed, as to his torment and con∣finement, till the great and generall Judgment; and there∣fore, though now he be in everlasting chains of darknesse, yet he is said to be reserved unto the Judgment of the great day, Jud. ver. 8. And therefore during this time of hard repri∣vall, some links of this chain are now and then loosed, and this(a) 1.235 prisoner is permitted to ascend out of the bottomlesse pit, as an executioner of Gods wrath, to deceive, insnare, and plague a wicked, secure and rebellious world; and he thirsting after mans ruin and misery, and the dishonour of God, may be permitted to ask a licence to plague sinners, and to chastise the godly (though he intend their ruin). And the Lord in wrath to him and the vessells of wrath, and for the tryall of his servants, may give to him, as his Lictor and Offi∣cer a commission, and grant his desire, and yet make his work become a(b) 1.236 snare to himself, and in that great day

reckon with him for all his snares and temptations laid before the sons of men.

O! ye who are yet in the land of the living, and under the use of the means; when ye consider the case of the devils and damned, praise God that your case is not as hopelesse and irrecoverable; as theirs, that the door is not yet shut upon you, that ye may draw nigh to God; that the King is yet on the Throne of mercy, stretching out the golden Scepter unto you, so that you need not fear to approach and present your supplications unto him: O! Be of good courage (may I say as they unto blind Bartimeus, Mark 10.26.) rise, he cal∣leth thee, and if thou answer his call, he will not, he cannot in(c) 1.237 any wayes reject thee. O! But take heed that thou mispend not and squander away the market day: What knowest thou O man! how soon thy glasse may be turned? it may now be the evening of thy day; O! then run, that night surprize thee not: O! run to the King for a pardon before this short day of thy reprivall be past. I have read of one, who being askt why he prayed so much; O said he, I must die; O! remember this, all ye that forget God, that forget your selves, and do not consider what ye have lying at the stake, if you do not present your supplications to the King, while he holds forth the golden Scepter unto you; if thou make not thy peace with him whom thou hast provo∣ked, while thou art in the way, thou wilt be sent to the prison, from which there is no out-coming; Mat. 5.25, 26. Oh! draw nigh to God in time, and consider your wayes before he come against you as an enemy to tear you in pieces, when there will be none to deliver you, Psal. 50.22.15, Though ye would then cry to him, it would be to no pur∣pose; he will laugh at your calamity, and mock when your fear cometh as desolation, and your destruction as a whirle-wind, Prov, 1.26, 27. Though thou wouldst howl to God to all eternity, though streams of tears; yea, though of blood should continually drop from thine eyes, it should do thee no good. O! that ye(d) 1.238 knew in this your day, the things that belong to your peace, before they be hid from your eyes; this is the

acceptable day, this is your day of prayer, and the day of Gods hearing; come then with confidence unto the throne of grace, and he will give you an answer of peace.

Sect. 3. To whom is the Golden Scepter stretched forth whether the unconverted should pray, &c.

IN the description of this solemn performance. Ch. 3. Its said to be an offering up of(a) 1.239 our desires to God: all we who are on our journey and travelling towards our eternall home, who have so many wants and are exposed to so many tryalls, are called to look up to God, and present our requests unto him; so that it may be called the pilgrims passe, scrip and provision: this sweet duty doth ly upon all who are yet in the land of the living, and it is our priviledge and happinesse that we may thus look up to God for a supply of all our wants, that so long as we are on our journey we have such a kind Master and provisor, who will not deny us any thing that we shall ask of him.

But while we say that prayer is the pilgrims talent, where∣with he can only trade in time: though, for time and eternity, for this life and that which is to come, we do not deny Christs intercession: for though our blessed redeemer be entered in∣to the promised land, yet his people and servants are sojourn∣ing in the wildernesse, and as our surety and head he appeareth in heaven for us, and though he hath no personall wants which he can present to the Father, yet the head in Glory pitieth and compassionateth his suffering members; and thus being touched with the feeling of their wants and infirmities he pleadeth their cause, and maketh continuall intercession for them. We will not now add any thing to what hath been said(b) 1.240 Sect. 1. having spoken of that subject there at so great length; only with Petrus (e) Tarantasius, we may(c) 1.241

here observe, that while Christ was a Viator, and till he fini∣shed his course on earth and entered into his glory; he prayed not only for others, but also for himself; but now while he is a comprehensor and doth sit at the right hand of God, cloa∣thed with honor and majestie, and is put in possession of so much felicity as the humane nature is capable of, and thus standing in need of nothing for himself, he can no more pray for himself, but only for his ransomed ones, who in this their pilgrimage are labouring under so much weaknesse and infirmities, and who are lying under so many burdens and wants.

But to speak of us mortalls, who are travelling to eternity, and have this price put in our hands, and this help for our journey, there be here two sorts of persons (as in the former Sections) upon whom this duty doth ly; 1. The godly; 2. The wicked. As for the first, it will not be denyed that Gods children have an(d) 1.242 accesse to their Father, purchased to them by the blood of Christ, that they may come boldly un∣to the Throne of grace; that they may obtain mercy and find grace to help in time of need; that in every thing they should let their requests be made known unto God; that the effectuall fervent prayer of a righteous man availeth much; that the seed of Jacob do never seek his face in vain; if such knock, he will open; if they seek, they shall find; and whatso∣ever they shall ask, it shall be given them. And there needs be no more question concerning the wicked,* 1.243 were it not that Antinomians Object, If such would draw nigh to God in prayer or any other Ordinance they would the more provoke him to wrath, their prayer being an abomination unto him, Prov. 28.9. And what could such chaffe expect, but that they should be burnt up when they approach to him who is a consuming fire? Heb. 12.29. Ans. Its a sad thing to consider how far Sathan (transforming himself into an Angel of light) hath prevailed with some eminent Professors, who laying a great claime to holinesse and Gospel-liberty under that vizard, have opened a door to all loosenesse and profanity: thus these grand preachers of free grace (I mean Antinomian seducers) as they cast off themselves all(e) 1.244 cords and bonds, calling

it a legall course to subject themselves to the holy Law of God, or to look on it as a rule obliging them to conform their actions unto it; so they would exempt the wicked from their duty; telling such that nothing can, or ought to be, done by them for fitting and preparing them to beleeve and embrace Christ.

And thus they have made all the world, at once Out laws; and happy must the world now at length become, when there is no such thing in it as sin: Which will of necessity flow from these principles; for where there is no Law, obliging the sons of men to conformity and obedience, there can be no sin; sin being nothing else but the transgression of the law, 1 Ioh. 3.4. But they tell us, that now under the Gospel there is no such thing as a Law obliging any man to obey it; yea, some have come that length of impudence, as to(f) 1.245 affirm, that Christians are not only free from the mandatory power of the Law, but that it is blasphemous in Divinity, and monstrous in Nature to make the Law a rule of life. Thus one of them in the Pulpit cryed, Away with the Law which cuts off a mans legs, and then bids him walk: And thus not only the godly, but also the wicked are become(g) 1.246 Libertines, yea, and innocent and sinlesse creatures. 1. The godly, because they not being under the Law, but under grace and the im∣mediat direction of the Spirit, they cannot be said to trans∣gresse the Law. 2. Neither will the wicked be found guilty; for they, not being obliged to do any thing, or to use the means for obtaining of grace, nor to mourn for sin, repent, pray, &c. they cannot be guilty of the breach of any (affirma∣tive at least) precept; nay say they, those who will not fol∣low such a course, do run away from Christ to themselves, from the Gospel to the Law; and the further they go on in that way, they must provoke the Lord the more; all their performances being an abomination unto him, whom with∣out Faith (which they have not) they cannot please, Heb. 11.6.

We may not now stay to confute these Dreamers. Only for removing what is now objected against the wicked, their obligation, duty, and liberty to pray, We would offer these few Assertions.

Asser. 1. The Gospel, as it is not opposite unto, and de∣structive of, the natural and morall Law, so neither doth it abo∣lish or diminish that obligation, which the Law at its first promulgation did lay upon the sons of men: We are no lesse then the Jews, lyable to that curse, Gal. 3.10. If we do not obey it in all things; how doth the Apostle, Rom. 3.21 abominat the Antimonian fancy? Do we then make void the law through faith, God forbid; yea (saith he) we establish it? Turks, Pagans, Jews and Christians, Beleevers and Unbe∣leevers, are all alike under the directive, and mandatory power of the Law: And therefore since Prayer is a morall duty pre∣scribed in the first Commandement; and which Pagans by the dark lamp of nature have discovered, as flowing from the dictates of the primaevall Law, which God at first did write in the heart of man, and doth yet so far abide in man, as he is a reasonable Creature; that though he hath not a Law, yet by nature, he may do the things contained in the Law, Rom. 2.14, 15. There is yet so much light in that old ruin∣ous house, as to discover a Deity, and to point out this sanctuary and refuge in the time of need; and accordingly the most rude and heathenish people, have hither run for help in the day of their calamity: What ever in their vain imaginati∣ons they fancied to be God, to it they made their addresse and presented their supplications. So that Antimonians would do well to go to School, and learn of them the truth of this particular. The heathen Mariners, Ionah 1.5, 6. did prove better casuists; they knew better what course to take in that tempest, then if they had had those Seducers to have taught them; yea, such Dreamers should have been a greater offence to them then sleeping Ionah: If they thought strange to see one man not busie at prayer in that storm, what would they have thought of him who would have told them, that they should not pray? That they themselves would do better to sleep, then to take Gods name in their mouth; I think they should not have cast lots for finding out the man, for whose cause that evill was upon them, but the Antimonian, with∣out deliberation, in Ionah his stead, should have been cast in∣to the Sea.

Asser. 2. As the moral and natural law doth bind and oblige all men; so in every man there is some power and abi∣lity for doing and performing what it doth hold out unto him, as his duty: we do not say, that men by nature are able to keep any of the commandments in a spiritual manner, much lesse that they can perfectly keep the commandments, but that they can do the thing commanded, they can per∣form the external acts, and the substance of many moral duties; Though, 1. the principle from which, 2. The end to which, And, 3. the manner of performance be corrupt and naught.

Asser. 3. As the unregenerat are obliged to do, having gotten some light to discerne their duty, and some power and ability for doing; so if they make conscience of their duty, and honestly endeavour to improve the little strength and few talents which they have received, their labour shall not be lost: for albeit gracious habits be not acquired by our la∣bour and industry, but immediatly infused by the Spirit of God (as without our physicall concurrence and activity, so also without any kind of moral-influence and causality by way of merit and deserving on our part) yet by frequenting the Ordinances, (for I do not now speak of those who are without the pale of the visible Church) and going about du∣ties, as we are able, (though we cannot do so much as make our selves negatively good, and to be without sin, yet) we may thus become lesse evil, and not so indisposed and unfit for grace; some thing of the stubbornesse of the will, and of its aversenesse from what is good may be removed, and some inclinations (though moral and not gracious) may thus be wrought, begotten and stirred up in the heart, and the man (like the scribe, Mark. 12.34.) may be brought near to the kingdom of God; and though the Lord be not tied to such previous dispositions, (so that he must help for∣ward the work and bring it to perfection when and where these are placed, or that he cannot work without such le∣gal and previous preparations) yet ordinarly he observeth that method, it is his usual way to help us, when being sensible of the(h) 1.247 plague of our own hearts, we are wrestling

and tugging at duty, and seeking after him in the use of the means he hath prescribed.

So that in carrying on of that blessed work we may take notice of these severall steps, 1. God, by the common ope∣ration of his spirit, doth awaken the secure sleeping sinner, and lets him see his misery; 2. He discovereth to him his duty and the way how he may escape and come out of that state; 3. He stirreth him up and setteth him a work; 4. After that for a while the man hath wearied himself in thus wrestling by his own strength, the Lord humbleth him and layeth him low, and makes him despair in himself, and see that by his doing he cannot help himself; and having thus killed; Then, 5. he waketh(i) 1.248 alive, and having wounded then he heals, and maketh the spirit of bondage a forerun∣ner of the Spirit of Adoption: and when the poor sinner is thus, as it were, hopelesse and helplesse, then he pointeth out to him the brasen serpent, that he may look(k) 1.249 to it and live.

And thus wee see how legal performances and the use of the means in the strength received (though it be but litle) riddeth room in the heart, and maketh way to the right embracing and closing with Christ; In that, 1. it taketh off the heart in great part from vain and sinfull objects; 2. It keepeth off many temptations; 3. It begetteth some desire and inclination to that which is good and well-pleasing unto God; which disposition and affection is not over-thrown and removed, but only refined and spiritualized in the work of conversion, while selfish and carnal motives and ends are abandoned, and a new principle of life and motion in∣fused; and thus the former inclination becometh as a ma∣terial disposition to the new birth, making the subject more sit and capacious to bring forth, and entertain the man-child; like as drynesse in timber disposeth and sitteth it for the fire, and maketh it combustible: so that these legal performances, the frequenting the Ordinances and pouring out of the soul in prayer according to the present ability, doth not only, 1. Negatively dispose the soul for grace, by re∣moving obstructions and impediments, and cutting off some leaves, yea and branches of sin, and drawing out some sap

from the root; But also, 2. positively, by begetting these positive qualifications, which (though purged and rectified) remain after conversion, as siccity doth in the tree while it burneth; and lastly by using the means and attending the Ordi∣nances, we cast our selves in Christs way: and who dare say that the compassionat Physician will not pity the halt and the lame while he goeth by? Certainly such as do cast them∣selves in his way are at a fair venture, Christs invitation, yea and command (which all who are under the Gospel-call have) doth open a large door of hope, and may be lookt on as a sufficient warrand for successe to the obedient: the sick and diseased had not such an encouragment to come unto him while he was on earth, and yet they would venture, and their labour was not lost, he healed them all; none were sent away empty, and many got more then they sought; they came to have their bodily diseases cured, and he often healed both soul and body.

And thus it may appear, that wicked men should pray, yea and that with some sort of confidence they may draw nigh unto God. We will not now medle with the Jesuitical and Arminian principles, and two great Aphorisms, viz. 1. facienti quod in se est, Deus non denegat gratiam. 2. Deus neminem deserit nisi prius deseratur; i. e. 1. God will not deny his grace to him that improveth the strength he hath; 2. God will leave none till he first leave God, and slight his work and service; he will help forward the beginnings of a saving work, if we do not draw back. We know they can admit an orthodox glosse, according to which(l) 1.250 Zumel and Alvarez, these two great Patrons of physicall predetermi∣nation amongst the Papists, and Tuisse and Rutherfoord, a∣mongst our Divines, will not reject them; and we have said nothing that will import such an infallible connexion be∣tween our endeavours and Gods acceptance and remunera∣tion thereof, as will inferre••, or look towards any of these axiomes as they are urged and interpreted by the adver∣saries.

Now we come to speak to the objection, which needs not the hand of an enemie to overthrow it, there being fire enough in its own bosome to consume and dissolve the knot; 1. Then as to that place, Heb. 12. any who will look on the context, may at the first view discern, that the main scope of that Chapter is to perswade and exhort unto faith, patience, and to draw nigh unto God with reverence and godly fear; and then, v. 29. we have a pressing motive subjoyned, because God is a consuming fire; but to whom? (let me ask) Is it not to briars and thornes that dar stand in battel array against him, who(m) 1.251 run away from him and cast off the cords of duty, Is. 27.4. But as to them who submit, who draw nigh to him in his Ordinances, and present their complaints and sup∣plications unto him, he is full of mercy and compassion; that is the way, and the only right way to escape the everlasting flames of divine vengeance, that is the way (according to the following words, v. 5.) To take hold of his strength and make peace with him. Behold then how deluders abuse the Scriptures, and dare make use of that to drive men away from God, which the holy Ghost holds out as a motive to chase them in to God.

As to the place, Prov. 28.9. Whose prayer is said there to be abomination unto the Lord? We need go no further then the words to find an answer; for, saith that Text, He that turneth away his ear from hearing the law, even his prayer shall be abomination, but if the wicked will turn from his sins, he shall surely live, Ezek. 18.21, 28. Unto the wicked God saith, what hast thou to do to take my Covenant in thy mouth? But if he will forsake his wickedness, if he will vow unto the Lord and pay his vows, then saith the Lord, come and call upon me in the day of trouble and I wil deliver thee, Psal. 50.16.15. The Lord must be sanctified in all them that draw nigh to him, Levit. 10.3. If thou wilt not actively honour him by thy work, he will vindicate his own honour in thy just punishment, and make thee a passive instrument thereof, and a subject where∣on his justice will work. And therefore, considering that thus the Lord is a consuming fire, should we therefore withdraw

from his service and not approach the fire? Nay, saith the Lord in that place, Heh. 12.28. Ye must not do so, ye cannot escape that way; for whether shall we flee from his presence, Psal. 139.7. But let us the rather, and upon any terms draw nigh to him, and in our approach take the better heed to our steps, that we may serve him acceptably with reverence and godly fear. The wicked must not draw nigh with their lips and remove their heart far away, Isa. 29.13. they must not draw nigh to God in their sins while they love them, and resolve to follow that trade; if thou regard iniquity in thy heart, the Lord will not hear thy prayer, Psal. 66.18. and while thou draws nigh, thou must take heed that thou present not a treacherous libel to the King; thou must not ask provision for Sathans work and fewel to feed thy lusts, Jam. 4.3. If Antinomians would only plead against lip-labour, formality and hypocrisie in drawing nigh to God; and that none should with that im∣pudent woman, Prov. 7.14. dare to approach Gods Altar, that thereby they may either cloak and palliate their sins, that they may commit it with the more freedom and lesse suspicion, or that thereby they may hire God, and purchase a licence from him to follow that cursed trade; if (I say) those Seducers, would only argue against lip-labour and hy∣pocrisie in Gods service, all the servants of God and the Word of God would joyn with them; for that's not pray∣er but pratling, not service done to God, but an intole∣rable mockery of his holy Majesty; that's not to draw nigh to God, but to step aside from him; for while the heart is removed, all is removed; and the(n) 1.252 distance is still made greater and greater; but under this Pretence to cry down the use of the means, which God hath appointed for heal∣ing and softning the heart, is as abominable as to teach, that these who are on the way to hell, should continue in that way, and not endeavour to go out of it and turn; that they should not(o) 1.253 strive to enter in at the strait gate, nor search after the narrow way that leadeth unto life.

O! but (may these Seducers say) without faith it is impos∣sible to please God, Heb. 11.6. Wherefore then should

these who have not faith, spend their time and strength in wrestling with duties, which (since they cannot please God) cannot profit the workers? Ans. Without faith it is im∣possible to please God, as his friend, as reconciled to him, as his son, &c. There is no justification nor peace with God without faith, whereby we lay hold on him who is our(p) 1.254 peace, reconciliation, righteousness and sanctification; with∣out faith the person cannot please him, the state and condition of the man is unsafe, naught and loathsome to God, and therefore the work cannot please him: The tree must be good before it bringeth forth good fruit, the Lord first hath pleasure in the person, then in his work; first he had respect to Abel, then to his offering, Gen. 4.4. Yet in some(q) 1.255 respect, the works and endeavours of the unregenerate, wh•• are on their way to a change, may be said to please God, the travail and pangs of the new birth, our wrestling with the strong man till he be cast out, cannot be displeasing to him for whom thus room is made in the heart; yea, not only these works, which have a more immediate connexion with grace, are thus in some respect pleasing to God: But also the very first endeavours and breathings after God, do so farr please God and are approven of him, as that he will accept of them as some steps (though not in, yet) towards the way, so that by these the man is brought a little(r) 1.256 nearer the kingdom of God, he is in some measure fitted and disposed for grace.

And the Lord, in these three respects, may be said to be plea∣sed with, and accept such, endeavours and duties performed by men, not yet(s) 1.257 translated from death to life, though look∣ing (with natures eye weeping, and being a little annointed and(t) 1.258 enlightned by the common operation of the Spirit) towards God.

1.(u) 1.259 Positively, because as to the matter and substance, these duties are good and agreeable to the rule, though as to the manner and way of performance there be many de∣fects.

2. Comparatively, and that in these two respects, 1. Be∣cause God is better pleased with such approaches to him, then

with the running from him to the excesse of riot; and though the Sow when washed, is still a(x) 1.260 Sow, and hath not laid aside its nature, yet it is more pleasing, or rather (if ye would expresse it negatively) lesse displeasing then when she wal∣lowed in the mire; yea, and 2. Because such performances and endeavours are more acceptable and agreable to the will of God, then the omission and not performance of these duties: Nay, our Divines generally confesse that the moral(y) 1.261 vertues of Pagans, and the exercise of these, were upon the matter good, and that the doers (though they did not refer their work to a spiritual end) were less guilty and evil then if they had omitted these duties; albeit upon a spiritual and theological consideration, they might well be called by(z) 1.262 Augustine, splendida peccata, beautiful and shining sins.

3. Relatively, as means which he hath appointed to be the way of conveighance of grace, and which he so far accept∣eth, as usually to make them reach the end; Thus Rom. 10.17. Faith is said to come by hearing; and why not also by prayer? While Cornelius was fasting and praying, behold a messenger from heaven was sent unto him to shew him what he should do, Act. 10.20. While Paul was praying, Ananias was sent unto him to open his eyes, Act. 9.11, 17. We will not enquire whether Cornelius and Paul were then converted or not. But behold here an(a) 1.263 extraordinary bles∣sing upon the use of the ordinary means; thy prayers and thine almes (saith the Angel to Cornelius, Act. 10.4,) are come up for a memorial before the Lord: Enquire for Paul, why? what's them atter? For (saith the Lord, Act. 9.11.) behold he prayeth.

O sinners! whose trade hath been to destroy your selves in departing from God; O! all ye who are yet strangers to this heavenly employment of speaking with your Maker, I have a glad message unto you to day; what ever have been your provocations, or whatever be your present fears, yet look up to him whom ye have so often provoked; and if ye will forsake the evil of your wayes and present your supplica∣tions unto him, ye need not fear, he will not deal with you

as Solomon dealt with(b) 1.264 Adonijah, he will not tear thy supp∣lication, and make it a dittay against thee for taking away thy life; only beware of Adonijah his heart, do not design trea∣son (as its thought he did) while thou presents thy desire t•• the King; if then thou wouldst ask what course thou shouldst take that thou mightest be saved, I would tender thee no better advice then Peter did to Simon the Sorcerer, while he was yet in the gall of bitterness and bond of iniquity, Act. 8.23, 22. repent of thy wickedness and pray God, if perhaps the thoughts of thy heart may be forgiven thee.

And to presse this so necessary advice and exhortation, let us brieflly, by way of motive and encouragement, hold forth some grounds, which may serve as so many arguments to vindicate the point from the Antimonian dream. 1. What ground hast thou to entertain the least scruple, concerning thy duty to pray to God and bemoan thy condition to him, to perform this part of worship, which not only thy indigence, but also his honour calls for at thy hands; what seest thou? what do Antimoni∣ans hold forth unto thee for taking off the tye and obligation, which thy condition and dependance, thy wants and fears, and Gods law written in thy heart and in the Scriptures doth lay upon thee? Can thy former wickedness make thee now a Libertine? can it pull out thy shoulders from under the yoke? 2. Thou being convinced of thy duty, wilt thou ask whether thou mayest perform it or not? There can hardly be a clearer contradiction imagined then, to say its my duty to pray, and yet I may not, I ought not to pray; I am infinitly obliged to do, and yet I should not do; for what call ye duty but that which we are obliged to do? Was there ever such a subtile notion as to abstract duty from the obligation to do? Or can there be a more unreasonable fancy, then to say that these who are under the means may not use them? true it is, that after death the case is altered, thou art no more under the means, neither doth the King call and invite thee to come; but yet even then, if he would hold forth the golden Scepter to the damned (as now he doth to the unconverted) they were obliged to draw nigh the Throne. 3. Art thou not convinced that grace is lovely and desirable? and from whom canst thou

desire it but from God? and that's to pray; for, what is prayer but an offering up of our desires to God? 4. For thy warrant thou hast the command of God, again and again repeated in the Word. 5. Many sad threatnings denoun∣ced against kingdoms, families and persons that will not call upon God. 6. Thou hast seen, heard and mayest read of many judgments temporal and spiritual, poured out upon such as did not call upon him. 7. We may with the Apostle in another case, 1 Cor. 11.14. appeal to nature it self; doth it not teach him that is in misery to cry to him who is able to help and relieve, and to intreat him whom he hath wronged and off nded to pardon and forgive? Thus the light of nature discovereth this duty to Pagans, and as with a double cord bindeth it unto thee, who also hast the light of the Word pointing out that way to thy feet. 8. Several talents bestowed on thee for this effect, do call to thee to improve them: What? hast thou not some natural power and ability to desire and expresse (though not in a spititual and saving way) thy desires to God? 9. Doth not thy consci∣ence draw thee to the Throne? Doth it not accuse and chal∣lenge thee, when thou omittest this necessary and (as I may call it) natural duty? 10. Hast thou not many wants, fears, &c. and what do all these say unto thee, but O! run to the Throne for a supply and remedy? 11. The great∣ness of the priviledge, that thou mayest approach the great King, doth call upon thee to imp••ove it, together with the great benefits which thereby may be purchased. Yea, 12. though there were no other income then the present effect, which usually it hath on the heart to enlarge, fit, and in some measure dispose it for becoming a temple for the holy Ghost, and to be a fit room to receive and welcome the King with all his train of attendant graces, which are the harbingers of glory; nay it is not only a disposition, but a beginning of the saving work; prayer, if serious, is a turning of the heart to God, its a spiritual and converting motion of the soul, its the first breathing of the new creature: desire of grace (say Divines) is grace. Certainly if it be effectual and resolute, it must be so; and desire is the life of prayer, and without it

there is no prayer, so that such as forbid the unregenerate to pray, do disswade them to be converted and turn to God, or be∣gin the saving work of grace; prayer is not only a converting ordinance, but also the first breathing of the converted; not only a mean, but also a part and the first fruit of conversion. 13. The doleful and sad consequents, that must follow the contempt of this promising remedy, the King ere it be long will tear these proud rebels in pieces, who would not submit and supplicate him for a pardon. 14. The great advantage that may be expected, that probability, if not certainty of successe that God will fulfill thy desire, may as a strong cord draw thee nigh to God; thou hast not one, but many encou∣ragements to excite and set thee a work 1. Gods bowels opened (in the Ordinances) and his arms stretched forth to embrace thee. 2. His call and invitation, his counsel, entrea∣ties, requests, expostulations, &c. together with his solemn protestation, that he delights not in the sinners ruine, but rather that he would draw nigh to him, that he might live: while the King inviteth the traitor to come and seek his par∣don, what should discourage him? 3. His Ordinance and appointment▪ in making prayer a mean for that end: they who teach that sinners cannot expect a blessing on their offer∣ing up their desires to God, do say (yea though we did abstract from his fidelity in fulfilling his promises) that God hath appointed that Ordinance in vain. 4. His stirring up the heart and filling it (though by a common work of the spirit) with such desires and purposes as are fit materials of prayer, do say, that if we will improve that season, the Lord purpo∣seth not to send us away empty; he will not be wanting to promove what good he begins to work in us, till we resist his spirit and first draw off and lye by, and thus stifle the new birth in its conception. 5. God's satisfying the natural appe∣tite of inanimate creatures, and fulfilling the sensual desires of the brutes and brutish requests of sensual men: when selfish Ahabs have opened their mouths for outward mercies and deliverances, he hath filled them many a time, and casten such bones to these dogs, while they drew nigh their masters table and looked up to him. 6. The example of others, who

have followed the like course, the successe that weary and loaden sinners have alwaies met with, may be (though thou hadst no more) encouragement enough for going about this sweet and promising duty: There is none in hell to day, who dare say that they took them to this course, and constantly pursued it with such diligence and enlargement of heart and affections as they might, and according to that measure of strength they had, and yet were no better; when they had done what in them lay, they could not help the mater, there was no remedy but they must perish; nay, nay, but their consciences can testifie against them, that they were slothful and did neglect the means, that they would not pre∣sent their request to God and constantly pursue their suit, and so they did perish, not in the use of the means, but be∣cause they would not further use the means God had appoin∣ted for obtaining of mercy and salvation.

You will say,* 1.265 till men believe they cannot ask in faith nothing wavering, for they cannot lay hold on a promise; and therefore they need not think they shall receive any thing of the Lord, Jam. 1.6, 7. Ans.* 1.266 The Apostle speaketh not there of the faith whereby we are justi∣fied (though it be true he supposeth it to be in the subject) but of the faith of(c) 1.267 audience, whereby we certainly expect a return of our prayers, as(d) 1.268 afterwards shall appear. And he speaketh to beleevers, exciting them to exercise their faith, as to that particular act which reacheth the successe of prayer, and certifieth the supplicant that his labour shall not be lost; so this place doth not concern the unregenerat: And yet while they are minding a change and looking up to God for help, there may be in them some shaddow of this faith; as of that mentioned, Heb. 11.6. (which importeth one and the same thing with this) he may in some measure believe that God is, and that he is a rewarder of them that diligent∣ly seek him; he may upon the former and such like grounds, draw nigh to God in some sort of confidence and expectation of success, which if it serve to stir him up and hold him at his work, if it keep him from wearying and fainting in his addres∣ses to God, may be supposed to be sufficient for that state and condition.

You will say, may not wicked men lay hold on a(e) 1.269 pro∣mise for audience and successe? Ans. 1. Though the wick∣ed may not claim a right to any qualified and conditional pro∣mise, since he hath not as yet (though he be in the way (for we do not now speak of swine wallowing in the mire) to obtain) these qualifications and conditions, which the promise doth suppose in him to whom it is made; yet who knows that he is not under the absolute promises? God hath pro∣mised to quicken the dead, to give a new heart, and to write his law in the heart of some men, and who dare say he is not the man? and certainly all these to whom these prom••ses do belong, shall in due time have them accomplished in them; and this looks to be the very time, when thou art panting after the Lord, and wrestling at the Throne: and therefore if thou do not faint, thou must prevail.

2. The promises, for the most part are conceived in such general terms, without any qualification; as Mat. 7.7. Luk. 11.9. Isa. 55.2, 3. &c. that thou shouldst not question and dispute away thy interest in them, and through thy diffidence turn thy back on thy duty, and thus exclude thy self from the promise annexed to it; thou shouldst not then so much per∣plex thy self, concerning Gods purpose to pitty thee, and his promise to hear thee (for as yet these may be hid from thee) as thou shouldst be diligent in going about thy duty, thou needst not doubt of that, what needst thou then linger and delay? O! cast away all such discouragements and follow thy duty, and thus in the use of the means, cast thy self over upon the promises, and ere it be long thou mayest find, that there was room enough there left for thee to write in thy name, and then come to know what was Gods purpose to∣wards thee.

3. Gods call and invitation, hath much of a promise in it; he is serious in his offers, he doth not complement with thee, when he inviteth thee to come to him, Isa. 55.1. Rev. 22.17. &c. When he inviteth to open to him, Rev. 3.20, &c. if thou wilt come, he will make thee welcome.

And then, 4. The command of God hath half a promise in the bosome of it; and certainly all the commandments do

belong to thee, as well as to the most holy men on earth; for what hath made thee a Libertine, and exempted thee from duty?

O! then, be of good courage; I tell thee (as they did Bartimeus for his comfort) he calleth thee, yea, and com∣mandeth thee to come: Ah! what mean ye thus to doubt, debate, and dispute away the market-day, and let the gol••en opportunity slip: If such a voice were heard in hell, if these wretches were once more invited to make their requests to God, would they thus dispute and question? would they refuse to labour in Gods vineyard, without a bond for their hire? nay, it would be a glad voice to th••m, and they would seek after no other security and warrant, then his call and invitation. O! then, while its called to day hearken to his voice, that it be not your case, for ever to weep and wail for loosing such an opportunity; O! then, cast away (as Bartimeus did his garments, when Christ called him) all im∣pediments and hinderances; cast off these garments of sin, your lusts, and these(f) 1.270 weights that so easily beset you, and run to the Scriptures for light, fall on your knees, run to the Throne, run to the father, and say, I am not worthy to be called thy son; and when he seeth thee, yet(g) 1.271 afar off, he will meet thee, and fall on thy neck and kiss thee; thus he hath dealt with such prodigals, and why will he n••t also thus welcome thee? Is their any in hell or on earth, that can give an instance to the contrary, and say, I am the man who thus came to God, and yet was rejected? It may be indeed, that some being awakened by some outward, or inward rod, have now and then fallen into some good fits and moods, but that early dew hath been quickly dryed up, and what crop could then be expected from that stony ground? Thou mayest in∣deed make some steps towards the right way, and yet weary, and sit up long ere thou come to it; but canst thou tell me the man, who took this course and constantly pursued it, who continued instant in prayer and met with a repulse?

Let Antimonians then bark and declaim against duties, and the use of the means God hath appointed, yet rest thou on Gods Word, who hath said,(h) 1.272 ask, and it shall be given

you, (whoever thou art, thou art not excluded, unlesse by refusing to perform the condition, thou exclude thy self) seek, and ye shall find; knock, and it shall be opened unto you: But what ground of hope and expectation, can these Seducers hold out unto thee, if thou wilt not ask? I know not. Though the Lord hath been(i) 1.273 found of them that sought him not, yet there is none found of him, whom he stirreth not up to ask; so that, if thou do not ask, thou shalt never receive; there is(k) 1.274 none in heaven, who were not supplicants on earth.

But Ah! though none of you do seruple concerning your duty, and though you think your labour would not be lost, yet how many of you are practical Antimonians? though all of you abominate their doctrine, yet too many of you make it the rule, whereby ye walk; ye will not speak against pray∣er, yet whoever heard your voice in prayer (except in a customary formal way) ye will not condemn them who pray, and yet will rather damn your own souls then pray; ye dow not away with the doctrine of deluded sectaries, and yet ye dance as their pipe playeth: What is said of hereticks, Tit. 3.11. may well be applied to such Atheists, they are self-con∣demned, they are(l) 1.275 unexcusable in judging Antimonians, while they walk according to the rule they set before them.

I have too long insisted on this point: But my main aim was to hold out a caveat for preventing this practical Antino∣mianisme, which accompanieth an Orthodox profession; and I will say no more now to the speculative Antimonians, these wretched opiniators, after I have mentioned their cru∣elty, not only to the wicked, in shutting the door on them, but also to the Saints in excluding, or (as we may call it) ex∣communicating them from this solemn and soul-comforting Ordinance, yea then, when they stand most in need of conso∣lation, to wit, in their sad nights of desertion, when neither sun nor moon doth shine upon them, when the Lord with∣draws the refreshing beams of his countenance, and the sealing and witnessing testimony of his Spirit; that(m) 1.276 candle of the almighty, whereby we might be guided and encouraged in the greatest darkness, occasioned by the

ecclipse of creature-comforts; when they are thus, as it were, hopelesse and helplesse, when they cannot see to read their names written in the book of life, nor discerne any seal at their charter, and thus are in hazard to draw sad conclusions against themselves, O! then must these(n) 1.277 miserable com∣forters say, to these children of light, while they are thus walking in darknesse, beware that ye draw not nigh to God, since ye are not assured of your adoption and reconciliation; for if ye have the least jealousie and suspicion, the least scruple and doubt concerning his love, ye may provok him to be∣come a consuming fire unto you, if you should draw nigh to him: nay say they, these legall terrors, and spirit of bon∣dage, and the want of assurance do not only evidence some present distemper, and fit of unbeliefe, but also the want and absence of faith; and therefore those doubters must be enrolled with unbeleevers, and such must be(o) 1.278 le∣gall preachers who exhort either the one or the other to pray.

CHAP. VI. Of the object to which we should direct our Prayers.

Whosoever calleth upon the Name of the Lord, shall be saved. Rom. 10. v. 13.

How shall they call on him in whom they have not be∣lieved? v. 14.

1. We will shew to whom we may and should direct our prayers. 2. To whom we may not bow the knee, not to Saints, or angels, nor to any other creature: and accordingly this Chapter may be divided in two parts.

Sect. 1. To whom should we pray?

NOt only, 1. the word of God; and, 2. the practice of all the saints; but, 3. the very light of nature, these reliques

of sound reason, yet abiding in corrupt man; and, 4. the practice of heathens and pagans do clearly shew to the blindest ey that prayer and every part of worship, should be directed to God: for although the nations were foolish and ridiculous in their apprehensions of God, yet whatever they fancied to be God, to it they did present their supplications. We need not then spend time in demonstrating so clear and un∣questionable a truth; for not only, 1. Gods soveraignity in governing the world according to his good pleasure, 2. his omniscience, 3. his power, 4. his mercy and tender bowels ready to pittie and relieve his creatures, &c. but all the grounds and reasons that hold out the necessity of this duty, do also prove that it should be directed to God.

But whether or not we should pray to Christ as Mediator, and perform any point of worship to him under that for∣mality, is questioned in the schooles: I say that its disputed whether or not Christ should be worshiped under that re∣dupl••cation and formality? for otherwise its certain and will be denied by none who professe the name of Christ, (ex∣cept the blasphemous Arrians and Socinians, these fighters against the God-head of the Mediator, and yet these do not agree in this amongst themselves; Socinus himself with many of his Disciples pleading for the adoration of Christ, against Franciscus Davidis and his party; though not(a) 1.279 consequentially to his principles) all Divines I say whether Popish or Protestant agree in this, that the Mediator should be worsh••ped adored and invocated, that we should trust in him and pray to him, who is over all, God blessed for ever, amen, Rom. 9.5. Yet there be two particulars that here fall under debate, 1. under what formall reason and consideration Christ should be worshipped; 2. whether or not our wor∣ship be terminated in his humane nature, if it doth share with his God-head in that worship which is tendered up to the Mediator in whom the divine and humane nature are personal∣ly united. But since these questions belong to another subject, and here only occasionly fall in, as having no great influence on this duty; and our carriage therein not depending upon their determination, we remitt such problematick specula∣tions

to the Schools, where they are disputed with greater(b) 1.280 animosity then(c) 1.281 perspicu••ty; but sober Christians, who use not, need not trouble themselves with such subtili∣ties and formalities, have no reason to stumble, because of such debates amongst judicious and orthodox Divines; for albeit, not a few affirm; 1. that nothing is adorable except the divine nature; and 2. that nothing except the Deity, can be the formal reason of adoration and worship, yet its grant∣ed on all hands; 1. that its blasphemous once to imagine, that the Mediator should not be adored, worshiped and in∣vocated; 2. that because he is Mediator, and hath redeemed us, therefore we should worship him according to that full word (though too far extended by Dr. Ames) Revel. 5.12, 9. Worthy is the lamb that was slain, to receive power and wisdom, strength, honour and glory, because (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quia non quatenus ut interpretatur Ames.) thou wast slain, and hast redeemed us to God: and accordingly the four and twen∣ty Elders, and all the creatures in heaven and ea••th, fall down and worship him, ver. 13, 14.3. Its certain, that as Christ is God, he is equal with the Father and holy Ghost, and that also the three persons of the blessed Trinity, are the last, chief and ultimate object of our worship, so also, that Christ as Mediator is the formal and immediat object of our faith and worship, by whom, and in whose name we must offer it up, without whom we may not draw nigh to God in any point of service, we may not trust in him, nor call upon him; he is the way, none can come unto God but by him, Joh. 14.6. He is our Peace-maker and Advocat, there is no other Mediator between God and man, 1 Tim. 25, 6. Eph. 2.18. 2 Cor. 5.29.

Sect. 2. To whom ought we not pray? No: to Angels, Saints, or any other creature.

WE will not so far expatiat and enlarge this discourse, as to confute the fanatick dreams and delusions of, 1. Pagans, who did worship and invocate, not only their good and evil Genius, but also loathsome beasts; nor 2. these vile (rather monsters then) haereticks the Satanici, who worship∣ed the devil, not only that he might not tempt and vex them, but also as the procurer and author of much good; nor 3. the Ophits, who worshiped the serpent by which Eve was de∣ceived, as being the author of salvation.

O! let us rather labour to be thankful to God, that he hath not given us over to such strange delusions, then busie our selves in admiring and declaiming against such abjects, who being judicially plagued and deserted of God (because while they knew, or by the volum of creation and provi∣dence, might have known him, they glorified him not as God) have fallen into such vain, and more then brutish imaginati∣ons. O! let us beware, least if we like not to retain God in our knowledge, God give us (as he did them, Rom. 1.28.) over to a reprobate mind.

And were not Popery that large and over-reaching net, that now catcheth so many and great fish of the world, yea there, where the Gospel is preached and professed, we should no lesse reject their foolish and idolatrous way of worship, as be∣ing unworthy of refutation; for these superstitious wretches (being judicially blinded, and made(a) 1.282 drunk with the wine of fornication of the great whore that sitteth upon many wa∣ters) have gone beyond many Pagans in their idolatry, and least they should appear to mince the matter, they have not spared the rule; but having first mutilated the first table of the decalogue (in diminishing the number of commandments belonging to it, and making the second to be but an appendix of the first) they have quite overturned that second com∣mandment

by their strange glosses and misinterpretations, while they tell us, that only the images of false Gods are there forbidden, that this precept is only ceremonial, and doth lay no obligation upon us Christians. But their idolatry hath not stayed in the maner, but doth extend also to the object of worship, for they have set up so many new gods and goddes∣ses, to whom they have(b) 1.283 dedicated their temples, and offer daily sacrifice of prayer and praises: Nay, in this they have exceeded the Athenians, the old Romans, and the most superstitious Heathens, who have lived in any age; and the Pope by his canonization, hath made moe petty gods, then any of the Pagan nations did acknowledge; for in Popery, every Countrey, City, Family, yea, and person, hath his peculiar Saint and tutelar Angel, whom he doth worship and invocate; nay every state and condition, every disease and malady, every art and trade, hath its proper mediator and protector, to whom recourse is made for preventing and removing of the evil, and the giving continuance and increase of the good wtihin their several spheres and diocesses; thus they have made Gallus their geese-god, Wendilin their sheep-god, Eulogius their horse-god, Antonius their swine-god, &c. Rochus their plague-physician and protector, Appollonia their tooth-ach doctrix, John a god of the Epi∣lepsy, Eutropius of the Hydropsy, and Dame Catharine is lady of the mid-wives, &c.

O! what mater of astonishment is it to consider, that these who professe the Gospel should be so far left of God, as thus to lick up the very dregs of Pagan superstition and idolatry; and that so many learned Rabbies should come to that height of impudence, not only to borrow from such, and learn of them their way of worship, but also to make use of those reasons and arguments, which blind heathens alledged for their maner of devotion; yea, and that after the Fathers (whose doctrine they would seem to own with so much care and zeal) had razed from the ground that foolish building. It were no hard task for one of ordinary parts and reading, to demonstrate from the writings of the primitive and most anci∣ent Doctors of the Church, that the popish Saint-worship is

all one (mutato nomine, the name of Saturn, Mars, Venus, &c. being changed into Francisce, Catharin. &c.) with the Pagan multiplicity of gods, and that it doth stand upon the same foundation and pillars. They who will take a little vieu of(c) 1.284 Origen and Ambrose, need go no further for making out this parallel: and if we will hearken to what Pagans say for themselves, and compare their writings with the popish; we need not run to an arbiter to give sentence: for as in(d) 1.285 water, face answereth to face, so the pagan and popish way of worship; for albeit, the poor Pagans did wor∣ship many gods, yet they(e) 1.286 acknowledged only one supream God, and though many of them did not know who he was, and what name to give him, yet they knew there was such an absolute majesty, whom they did fear and worship; and thus (as it were) with the Athenians, they did consecrate an altar to the unknown God, and through this blindness and igno∣rance, they fell into many strange apprehensions concerning this infinite Deity, and particularly to our purpose, they ima∣gined it to be below this great God to take notice of sublunary affairs, and of maters which were not of great and publick concernment, and that he had committed the care of such things to some deputies and officers of trust, whom he had appointed to be the overseers and dispensators of these things that concern the sons of men, to whom they should have their recourse, as to inferior gods, who were more familiar and condescending, and who would not stand at such a distance from mortals, as being by nature nearer unto them, and so more compassionate and easie to be entreated; and thus thinking it too great boldness in them to make an immediate addresse to the great God, they made use of these inferior gods as mediators and patrons, by whom they might get their busi∣ness dispatched, as having power and moyen with, and com∣mission from the great God for that effect. And the Plato∣nicks (who were the best refined, and most polished Pagans) did(g) 1.287 constitute two sort of patrons, to whom they did run, and by whom, as mediators, their prayers might be pre∣sented to the great God; viz. their Damones or Angels, and their Heroes, or the souls of the defunct; and is not this the

very popish doctrine? can one(g) 1.288 egge be more like to ano∣ther? If it be askt when, and by what steps did this pagan doctrine creep into the Church? Ans. Although idolatry was the epidemical disease of the Jewish Church; they were ready to worship the(h) 1.289 host of heaven, the sun, moon and stars, and in their mad zeal to cause their children passe through the(i) 1.290 fire to Molech, yet we(k) 1.291 read not of their worshiping and invocating of Angels or Saints departed; yea even then, when they were on the declining ••and. And all the true Israelits did only have their recourse to God in Christ, disclaiming all other mediators and advocates, as be∣ing ignorant of them and their condition: We have their confession of faith, as to this article, Isa. 63.16. Doubtlesse thou art our father (saith that Church to God) though Abraham be ignorant of us, and Israel acknowledge us not, thou, O Lord, art our father and redeemer. But what now (since they were cut off and scattered among the nations) they professe or practise, cannot be so well known, nor is it needful to enquire; they being(l) 1.292 now Lo-ammi and Lo-ruhamah, their carriage can be no precedent or rule to us: neither can it be imagined, that now they keep that uniformity in wor∣ship, which they observed, while they were united in one in∣corporation; and as to this particular, it would appear from Philo their great Rabbi, that not a few of them after their dispersion, were tainted with this leaven; for he being a Platonick, and having from his master(m) 1.293 learned that point of divinity, he would not want followers amongst that people; who might also, from the nations amongst whom they lived, learn this lesson.

As for the Christian Church, many of them being lately converted from the heathenish superstition and idolatry, it would appear that they stood in some hazard to look back again to their former way of devotion; so that the Apostle had need to warn them (as he did the Colossians, Col. 2.18.) to beware, least any man beguile them in a voluntary (or without warrant and command) humility in worshiping of Angels; and it would appear, that the heresie of the Ange∣lici did then creep in, which shortly after (as(n) 1.294 Epiphanins

doth witnesse) was universally disclaimed, and had none to own it. O! who can admire the impudence of Papists who acknowledging the Fathers and Councels to be a rule of faith, and yet read that heresie of Angel-worship and in∣vocation so generally condemned by these, will notwith∣standing lick up that venom and hold it out to their followers as a cordiall, and that upon the very ground(o) 1.295 alledged by these old hereticks, and condemned by the Apostle, to wit, a pretended humility, in not daring to make an immediat ad∣dresse to God.

But though some few did fall into that(p) 1.296 error, yet its certain from Ecclesiastick history, that the Christian Church, for the space of some hundreth years, was kept free of creature-worship and invocation; all Churches and Incorporations condemning these few Angelick Hereticks. And as for the worship and invocation of Saints, or the souls of the defunct, it was not so much (for ought that can be known from hist∣ory) as once named amongst Christians for the space of two hundred years and above; the Church for that time, being for the most part in the furnace, (one storme following upon the back of another, like the Waves of the sea) did re∣tain her(q) 1.297 virginity, and continued all that while a chast spouse to Christ; and as in other things, so also in this; as she gave to him her heart, so also her outward service, wor∣ship and obedience: but after these stormes were over, and while under the reign of Constantine and other Christian Emperours, the world began to smile upon her, she began to gad after other lovers, and (as being ashamed of Christ and the simplicity of the Gospel) to deck her self with Orna∣ments of her own devising, till at length the mystery of ini∣quity came to its maturity, and a bill of divorcement must be put in the hand of the strumpet and great whore, so that she was no longer to be accounted a spouse.

The popish Doctors apprehending it to be a great prejudice to their cause to have these first and purest times not only silent, and not to speak for them, but also to condemn and abominat their doctrine, as being the very dregs of Pa∣gan superstition and idolatry, (though a litle purified and

refined by subtile wits) they have adventured upon a strange remedy, (which to the intelligent, maks their disease to ap∣pear the worse and more desperat) they have, 1. dared to wrest, change, corrupt and expunge severall monuments of purest antiquity, and have been bold to publish to the view of the world their indices expurgatorii; and as that had not been enough, they have, 2. without all modesty published their own late dreams, under the name of ancient Doctors; and thus have fathered upon them whom they call fathers, such children as were not conceived till some hundreth years after the death of their supposed parents; so that it is an usuall trick for Monks (as in ano∣ther sense so also in this) to father their own children on other parents.

But when these covers could not hide their nakednesse, they confesse something; but yet, like some impudent strum∣pets, they still plead not guilty; and they will give you reason for it, why they may play the harlot, though other women were chast, and then least they should seem singular, they tell us that they want not companions; though others be more modest and will not avouch it, yet they are as guilty; for(r) 1.298 1. they will shew you why they may invocat the Saints, though the Iewish Church did not, and might not call upon them. 2. As for the Apostles and first founders of the Christian Church ye must believe that they did approve this Saint-invocation, but in modesty did conceal it, least they should be thought ambitious and to desire that they them∣selves after their death should be worshiped and invocated. And thus Paul, least he should seem arrogant, must become a(s) 1.299 liar, and make the elders of Ephesus witnesses of his lie, while he protesteth that he hath not shunned to declare unto them all the councel of God, Act. 20.26, 27. But as such groundlesse pretences shew the weaknesse of their plea, so this extorted confession, and concession doth clearly hold out the novelty of this Popish device, and that (as Christ said of the Jewish divorcement, Mat. 19.8.) from the be∣ginning it was not so.

The first who did lay a stone in this foundation, seemeth to

be Origen about the yeare 240; for overturning of which we need not run to the common answer, and put Papists in mind that his Doctrine hath alwayes been suspected, and that his greatest followers and admirers, when they could stand no longer to his defence, have been forced to confesse that his writings have been miserably adulterated by haere∣ticks; so that much weight cannot be laid upon any testi∣mony brought from thence. Yet let us hear how Origen doth plead their cause. O!(t) 1.300 saith he, It shall not be amisse to think that the Saints departed, have a care of our salvation, and that they help us by their prayers. And(u) 1.301 else where, Whether the Saints who have left their bodies and are now with Christ, do care and labour for us as the Angels who are imployed in the ministry of our salvation, let this remain amongst the(x) 1.302 hidden and secret mysteries of God, which are not to be committed to writing. I would know what Papists can collect from these testimonies; Is there any orthodox Divine who will scruple to say as much? yea some have positively determined what he pro∣pounds as a mystery, and at the best but an Apocryphal tra∣dition; what though the saints do pray for us? must we therefore make idols of them, and pray to them? I might(y) 1.303 cite many passages where this learned man doth condemn and confute Saint-invocation as a pagan delu∣sion.

But Cyprian about the year two hundred and fiftie, did ad∣vance this error a step further: for this holy man, supposing as certain what Origen had delivered with much haesitation, viz. that the Sa••nts in glory did pray for us, though he was far from thinking, that we should therefore pray to them, yet he did(z) 1.304 exhort the people of God, that after their death they would remember one another, and that after they came to their fathers house they would not forget their bre∣thren on earth, nor neglect to pray for them. But the Arrian haeresie (which a litle after Cyprians time began to spread it self) did so choak this seed, that for a considerable space it lay, as it were, dead and rotten; for, amongst the many arguments which the orthodox Doctors did bring

against the Arrians this was not the least; He(a) 1.305 whom we should worship and invocat must be God; But we must wor∣ship Christ and pray to him: Ergo.

And thus by the good providence of God, one poyson did prove a remedy and antidote against another, untill about the year three hundred and sixty four, by the help of Basil, Nazianzen and Nissen, this idolatrous creature invocation was advanced a considerable length further; for they, not content with the simplicity of the Gospel, and affecting too much humane eloquence, by adorning their panegyrical ora∣tions in the praise of Martyrs, with such artificial flowers, such apostrophe's, prosopopaea's and rhetoricisms, in sup∣posing of things or persons to do, speak and appear, when re∣ally there was no such thing: at length they thus un∣awares hatched this cockatrice egge: for while they, by sup∣position and fiction, did in these orations direct their speech to the Martyrs, as if they had been present and did hear; this in processe of time, was deemed to be really done; albeit the whole strain of their discourse might shew their scope to the intelligent, yea some times they would add a word for warding off such a mistake, telling, they directed their speech to the defunct, only by way of fiction and apostrophe; thus Nazianzen, in his first invective against Julian, O! thou soul of great Constantine (if thou(b) 1.306 hast any understand∣ing of these things) hear, and, &c. And in his funerall ora∣tion on his sister Gorgonia, while he speaketh to her, he add∣eth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. If thou hast any care of the things done by us, and if holy souls receive this honor from God to have any feeling of these things, receive this oration &c. And in his Fathers epitaph, having insisted in the like Apostrophe, he addeth by way of correction, If it(c) 1.307 be not too great boldnesse to speak so. And Jerome in Ne∣potianus his epitaph, whatsoever I say seemeth mute, (as if I spak not) because he heareth not; —Then let us never leave off to speak of him, with whom we cannot speak. Thus while it would appear that he speaketh to him, he tells us he cannot speak to him, he cannot but by way of supposi∣tion, and according to a rhetorick apostrophe; and thus

they might as well, yea, and did speak to inanimat creatures; So the same(d) 1.308 Nazianzen to the Ordinance of the Passe∣over, O great and holy Passeover, &c. But though these ancient Doctors may, and should thus, for the most part, be interpreted, because (as we heard) they thus interpret them∣selves: yet it cannot be denyed, that by this affected elo∣quence they laid snares, not only to simple(e) 1.309 monks, but also to themselves (which may serve for warning to all Mini∣sters not to seek after applause, and to please the ear with the melodious found of humane literature) for they afterwards, forgetting these figures and elegancies, followed the letter, properly invocating them, to whom at first they did speak only by way of fiction and supposition; though they per∣formed that new piece of wil-worship alwaies with much wavering and haesitation doubting both of its warrant and successe.

Thus we have seen by what steps and authors, this idola∣trous worship did creep in, but as yet it durst not appear in the day time, but was only received and entertained in a clandestine way, and like stollen wares, which the resetters durst not avouch nor own: all this while it was only the pri∣vate opinion of some few Monks and private persons, and was not generally received, nor approven by any Councel for a catholick and certain doctrine, but on the contrary, was condemned by the (d) Councel of Laodicea, and their own Adrian, the Pope approved and retained that thirty fifth article (which did condemn creature-worship as idolatrous) in his epitome of the Canons,(f) 1.310 which long after he delivered to Charles the great: And many ancient Fathers, from time to time, did testifie against this abomination; yea, these who are reputed to be the chief authors and promoters of it, have once and again disowned and disclaimed it, as their writings (notwithstanding of their late purgation by the popish Doctors) can testifie.

But we have too long insisted on the discovery of this in∣vention, and need add no more; especially since(g) 1.311 Chemni∣tius,

Vsher and Forbesse, have said enough for vindicating the truth and the first and purest times, from popish imputa∣tions; and we might to good purpose here set down Dr.(h) 1.312 Forbesse his twelve rules, which he bringeth for vindicating the Fathers, as being useful not only in this, but in several other controverted points of divinity. But that we may close this historical narration, its observable that the main, if not authors, yet owners and spreaders of this idolatrous in∣vocation, were (as is thought) some women, and therefore its called by Epiphanius, the(i) 1.313 womans heresie. And the first, who laboured to have the Saints publickly invocated in the publick prayers of the Church, was one Peter(k) 1.314 Gna∣pheus a Fuller, who about the year 407. was condemned for an haeretick by the fifth general Council.

You will say, but when was it generally received? Ans. Albeit, it were great arrogance in any one to affirm, that he had perused all the monuments of antiquity; yet since many(l) 1.315 orthodox Divines, have long since put Papists to it, to shew them the least shadow of Saint-invocation in the first & purest times, and that to this day (so far as we have seen or heard) they have not been able to produce one testimony, or to make a reply that deserveth consideration; we may, upon this ground, together with positive evidences, from the most learn∣ed, judicious and most approven Fathers affirm, that albeit, 1. In the dayes of Nazianzen, there were several ground-stores brought for this work, to wit, the rhetorical Dialogues, and apostrophes to the defunct, which, 2. were afterwards laid by some foolish builders, yet with much doubting and haesi∣tation; and 3. though some did call to the martyrs, yet they did not invocat them, they were (as(m) 1.316 one speaketh) only vocati, not invocati, they were desired (as we do the living) to pray with us, but were not prayed unto. 4. Though some did call upon them, yet with some moderation, not pleading their merits, and only in their private devotion; Yet 5. till after the death of Epiphanius and Augustine (these two great opposers of this idolatrous invention) it came not to its height; but after a little while, it fell into the hands of some(n) 1.317 Poets, who without all modesty, used a licentious

liberty to passe all bounds, and by a strange kind of metamot∣phosis to make new gods and mediators of holy men and mar∣tyrs; but all this time it was kept, as it were, within doors, in the private or domestick worship, till about the year six hundred. For albeit, Gnapheus before that time essayed to have insert it into the publick Liturgies, yet he and his moti∣on were rejected; that great work being reserved for Grego∣ry the great, who, for that and his other superstitious conceits, may well be called the grand innovator and father of super∣stition: and then lastly, Adrian the third, about the year eight hundred eighty five, did put on the cop-stone, claiming to himself and his successors, the power of Canonization, and making Gods of men.

We need not stay long in confuting this dream, yea, one of its patrons, the learned Swarez, doth furnish us with an argu∣ment (confirmed by the authority of their master Thomas) in which we may rest, viz. No(o) 1.318 religious act can without idolatry be terminated in the creature; But must only be directed to God; But prayer is a religious act: Ergo. And before he brings this, he tells us, that the conclusion of it must be supponed as certain: You will then say, the controversie is at an end. O! but hearken and ye shall hear a limitation, its certain (saith he) that prayer under some consideration, as it belongeth to their cultus latriae, doth only belong to God; but as it falls under cultum duliae, so it may be ten∣dred to Saints, We will not now meddle with these strange terms; but, in a word, he grants, that prayer, as it is a religi∣ous(p) 1.319 act, cannot be made to any creature without grosse impiety, and thus he hath hit right; for their idolatrous Saint-invocation, being a most impious and idolatrous abomi∣nation, can be no religious performance, nor savour of piety and devotion.

1. We may argue thus, we must not call on him in whom we do not believe, Rom. 10.14. But wo to him that belie∣veth, or trusteth in any meer creature, and makes it his arme and citty of refuge, Jer. 17.5. Ergo. O saith Bellarmine, the Prophet Jeremy must be mistaken, for otherwise Saint-invocation must be disclaimed; for(q) 1.320 none can be said to

call upon the Saints, who doth not in his own way trust and hope in them: But, thus saith the Lord, cursed be the man that trusteth in man, under what pretence soever, for his heart must depart from the Lord: If any thing of it thus be let out towards the creatures, He will accept of none of it, He dow not away with a corrival.

You will say, they give God the first place, and they acknow∣ledge him to be the first(r) 1.321 author. Reply, Instruments and means must not share with the first author in what is due to him alone; while we use the creature, we must only con∣fide and trust in God. Whatever we make an object of our faith, confidence, or hope, must be either an Idol or God; and the most vile Pagan idolater might run to this popish plea; for though they worshiped many inferiour gods, yet they acknowledged only one, viz. their great Jupiter, to be the first and chief author of all.

As for the two texts Bellarmine citeth, the first, viz. Gen. 48.16. It is most impertinently alledged, and it is as impertinently applied, viz. not to the present point of trust∣ing in, but of calling upon, the Saints: and thus also he con∣tradicteth himself, while he grants that the Saints were not invocated under the old Testament; and the text speaks only of the adoption of Manasseh and Ephraim, to be accounted as Jacobs sons; and thus to become heads of two distinct Tribes; and now Jacob, by these words of his blessing per∣forms what he said, ver. 5. As for the other place, we remit him to their own(s) 1.322 Cajetan, who hath so much modesty as to blush at the popish glosse, and will not have the Saints there (viz. Philem. ver. 5.) to be named as the object, but as the(t) 1.323 subject of faith; so that Philemon there is com∣mended for that faith, which he had with all Saints, and not which he had in the Saints; but as to the genuine sense of the words, we rather close with Theodoret, viz. that the Apostle having named faith and love, doth assign to each of these its proper object, so that(u) 1.324 faith must be terminated in the Lord Jesus, and love in the Saints.

2. These who teach for doctrines the commandments of men, do in vain worship God, Mat. 15.9. Wo to such

presumptuous fools, what plea will they be able to bring, when it will be said to them (as it was said to that people, Isa. 1.12.) who required these things at your hand? But the Scriptures hold out, 1. no warrant or command, as we shall hear the Papists anon confesse. 2. No promise or reward to such a performance; and 3. no threatning or punishment, for neglecting and slighting it; and 4. No example of holy men, who have performed it with successe and approbation; but on the contrary, when through ignorance and infirmity, and being under a surprisal, they have tendered but a little of their homage, and that worship they owe to God unto the creature, though never so eminent and excellent, though an Apostle or Angel, they have been admonished of, and rebu∣ked for, their errour, as Act. 10.25, 26. Rev. 19.10. and 22.8, 9.

O! but may Saint-worshipers say, what is refused in modesty, should not therefore be denied or withheld. O! but hearken, and ye shall hear reason for their refusing, yea, and abominating that service and homage. O! saith(x) 1.325 Peter to Cornelius, why wilt thou fall down at my feet? Ah! am not I a man, and wilt thou make an idol of me? and see thou do it not (saith the Angel to John) for I am thy fellow servant and of thy brethren, worship not me but God. We may here admire(y) 1.326 Bellarmines impudency in pleading Johns practice as a rule and ground for ours; Whe∣ther (saith(z) 1.327 he) did John or the Calvinists best know if Angels should be worshiped? And wherefore are we repre∣hended for doing what John did? Ans. Because John him∣self is reprehended, and who knowing what he saith, would affirm that we should practise what is condemned in him, and make that for which he was rebuked a rule whereby we should walk. Albeit Balaams asse, when she saw the Angel of the Lord standing in the way, turned aside; yet these men, though they hear an Angel from heaven crossing their way, and cal∣ling to them to halt, they will notwithstanding drive on and go forward. Its true, John was the Disciple whom Christ loved, and an eminent Saint, but not free of sin, untill by death, he was freed of the body of sin and death, which was

derived to him from the first Adam, he was subject to mistakes failings and infirmities: and whether shall we think that John, or the Angel, was in an errour? for both could not be right, there being such an opposition; the Angel condemn∣ing what the Apostle practiseth, and holding out a reason for his reproof; and Johns relapsing into the same fault, is a fur∣ther proof of his weakness, while he was surprised with the glorious appearance of the Angel; but it no wayes helps Bel∣larmin's cause: But the Angels renewed reproof, is a new confirmation of his errour; for though, Mala non sunt bis facienda; yet pulchra & vera sunt bis dicenda, eoque magis observanda. The oftner an evil is committed, it is the worse; but the oftner a truth is inculcated, it should be the more hea∣ded and observed. Then, while Papists shall be able, 1. to con∣vince us, that they know better how to entertain Saints and Angels, then they themselves know how they should be used by us; yea, 2. While they shall make good, that the holy Angels can dissemble, and, like men, in their vain complements, refuse what is due to them, and bring a lye to back their complement; and, 3. Till they can prove that their canoni∣zed Saints are not yet(a) 1.328 men, their fellow servants and creatures, they must have us excused if we challenge them of idolatry, while they give the worship wich is due to God unto the work of his hands.

3.(b) 1.329 We should only pray to him, who is, 1. omnipotent and able to save and deliver, and to do(c) 1.330 exceeding abun∣dantly, above all that we can think or ask; 2. Omnipresent, and alwaies at hand, who is not on a journey (as(d) 1.331 Eliah mockingly said of Baal, while his Priests were crying unto him) and far from home when we knock; 3. Omniscient, and knows the very(e) 1.332 thoughts and desires of our hearts, he must know our wants and hear our cryes and complaint, he must not be a sleep, or diverted by talking with some other petitioner; so that like Baals Priests, we should cry aloud to awaken him, or wait till he be at leasure to hearken to us: but there is only one Omnipotent, to whom all things are possible, Mat. 19.26 One who is omni-present, from whose presence we cannot flee, run where we will, Ps. 139.7, 8, 9.

And only he is omniscient, from whose eyes nothing is hid, and he it is (and he only) with whom we have to do, Heb. 4.13. Ergo. Albeit Papists dare not so impudently blas∣pheme, as to ascribe any of these divine attributes to the creature, yet (say they) the Saints in glory have power with God, and he hath put in their hands the dispensation of mercies, and by beholding his face, they see there, as in a glasse, though not all things whatsoever, yet what concern∣eth them, and is pertinent to them to know, and thus they must know and hear when we pray unto them. Ans. Yet Scripture holds forth the ministry of Angels, Heb. 1 14. but it doth not speak of any such ministry committed to the Saints after their removal; but supposing it were so, should we therefore rob the master, and give to his servant that honour and glory, that is due to him alone? I am the Lord (saith the holy one) that is my name, and my glory will I not give to another, neither my praise to graven images, Isa. 42.8. Idolatry in the Word, is frequently called whoredome: now it were a poor plea for the whorish wife to say to her hus∣band, ye sent your servant to wait upon me, and minister unto me; or, I knew such a one to be your friend and have moyen with you, and why might I not then use him as my husband? since ye loved him, why might I not deal kindly with him for your sake? And should not the honest servant, if tempted by an impudent woman, say with(f) 1.333 Joseph, my kind master hath committed(g) 1.334 all to my hand, neither hath he kept back any thing (in that he hath given me himself) ex∣cept his glory, how then can I do this great wickedness to rob him thereof? We heard how Peter and the Angel would not, durst not rob him thereof; and how zealously did Bar∣nabas and Paul protest against their madness, who would have sacrificed unto them? And little know these deluded creatures with what(h) 1.335 indignation the holy Angels and the spirits of just men, do abhor these spiritual sacrifices of prayers and praises, which deluded idolaters do offer up unto them.

As for that glasse of the trinity, in which they imagine the Saints to behold all things that concern them, and so what

prayers are offered up unto them; many Papists, long since, have dasht it in pieces, as being ashamed of such a groundless invention; So Scotus, Bonaventura, Gabriel, C••••••m and(i) 1.336 others, whom the Jesuit Becan citeth and followeth; to which we may add Henricus Gandavensis, quo••••. 6. art. 4. (whom(k) 1.337 Bannez will have the first who removed the black from the back of that glass) and our learned Country∣man, Io. Major, in 4. sent. dist. 49. quaest. 5. So that(l) 1.338 Didacus Alvarez hath wronged himself, while he would abuse the reader in making him believe that all Theologs, with Thom. 1. part. quaest. 12. art. 6. (but as he hath mistaken the thing, so also, he or the Printer, the figure; for in that sixth article, Thomas speaketh not one word to that question, but art. 8.) do teach, that the Saints, by beholding of God, do(m) 1.339 see in him all things that belong to their state.

You will say, what prospect have they who reject this glass, found for the Saints to look down from heaven to earth? Ans. Martin(n) 1.340 Becan, for healing the wound he had made, bringeth three sorts of plaisters (nor knowing any thing on which he could rely) 1. The report of those who daily come from earth; (as if the dead, after their arrival in heaven, made it their work to shew to their brethren what was do∣ing on earth when they removed from it.) 2. The rela∣tion of Angels; as if these ministring Spirits, for the heirs of salvation, did minister unto them after they were brought home to their Fathers house; they are indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; they are ministring Spirits to them who shall be (not to these who al∣ready are) heirs and inheritors of salvation, Heb. 1.14.) 3. Revelation from God, as if the Lord did say unto them, pity such and such a man, for he prayeth unto you; but will not the Lord rather pity and shew mercy of himself then wait upon, and thus, as it were, deal with others, that they may deal with him for that effect? And then I would ask,

what warrand they can produce for such a revelation? and how they came to know it before it was revealed unto them? and whether it be an extraordinary dispensation or not? whether the Lord maketh such a revelation to the Saints im∣mediatly, or by some signes and instruments? and what these are▪ &c.(o) 1.341 Bellarmine finding himself at a loss here, hav∣ing alledged four opinions of the Roman Rabbies, he leaveth the question with this uncertain determination, that one of these four, (viz. that dream of the glass of the Trinity) is most probable; and another, (viz. the last of Becans sub∣terfuges concerning divine revelation) is more fit and effi∣cacious for convincing of haereticks, and that the other two are not satisfactory.

We may fitly here alledge Erasmus, his pithy Sarcasme, as being more pertinent then Arguments, while we have to deal with such obstinat adversaries. There was one (saith(p) 1.342 he) who in the time of a storm, being in great danger, and seing every one to run to his tutelar Angel, reasoned thus with himself, If I should now call upon our Nicholaus, (to whom the care of Sea-men is committed) perhaps he will not hear me, and is ignorant of my hazard; and though he know my condition and hear what I say, yet, what know I but he may be so busied and taken up with the complaints of others, that he hath no leasure to help me; therefore he resolves to take the surest and shortest out, and immediately to run to God in Christ, who is able and willing to pity us, and who hath commanded us to call on him in the day of trouble, and pro∣mised to deliver us, Ps. 50.15. Surely, that(q) 1.343 Nobleman that was with George, Duke of Saxony, at the time of his death, did rightly determine the controversie that was among the Moncks; some counselling him to pray to Mary, some that he would pray to the Angels, others to this and that Saint: O! saith this Nobleman, your Highness, as to civil and politick affairs, used alwayes to say, that the streight way was the shortest and best: wherefore then suffer ye your self to be misled, by looking after these Maeanders, these crooked and by-wayes? and do not rather directly run to God in Christ, who is able and ready to help all these that come un∣to him.

[Arg. 4] 4. We must pray in faith, nothing wavering, Jam. 1.6. But Papists cannot pray to Saints in faith, they must waver and doubt, 1. of their warrant; for there is no such thing enjoyned in the Word, as we shall hear themselves confess; O but, saith the Lord, what thing soever I command you, observe to do it, thou shalt not add thereto nor diminish from it, Deut. 12.32. Thou must (saith(r) 1.344 Austin) so worship God, as he hath prescribed; and if thou pray otherwise then he hath taught thee, thou offerest to him the sacrifice of a fool, thou must not make thy reason a rule for his service. 2. They must doubt, whether these new patrons will accept of that piece of homage from their hands, since in the Scrip∣tures we read of none, who would thus suffer their master to be robbed of his glory. 3. They must waver and doubt, con∣cerning the state of those to whom they pray, whether they be in hell or heaven; thus their Rabbies,(s) 1.345 Cajetan, Canus, Mirandula, &c. have confessed, that the Pope may erre in the canonization of Saints; and Bellarmine himself grants, that the histories of some of their canonized Saints are apo∣cryphal and uncertain; yea, saith(t) 1.346 Mirandula, we should as well believe the Church when it passeth a sentence of con∣demnation, as in its canonization of Saints; But we are not (as Thomas saith) to believe that these are in glory, which the Church hath canonized for Saints (and shall we pray to these, who are in hell and dare not pray for them∣selves?) yea, we may upon good grounds question if ever there were such men and women in the world, as some of their deified Saints, such as St. Christopher, St. George, St. Ca∣tharin, &c.

4. They must also waver and haesitate, to whom of the Saints rather then to others, they should have their recourse, they have made unto themselves so many Patrons and Adve∣cats

that they know not whom to employ; and therefore(u) 1.347 Franciscus Borgia did appoint, that that controversie should every moneth be determined by lot, which custome is punctually observed by the Jesuits, who (as(x) 1.348 Lorinus testifieth) from moneth to moneth by lot make choice of new gods and patrons, and others throw the dyce and make it decide the question.

5. They must doubt, whether, 1. their patron they have chosen doth hear and take notice of them; whether, 2. he be otherwise employed in dispatching businesse for those who have prevented them, and have more moyen with him; whether, 3. he hath gotten a commission to be their guardian, and if he will intrude himself on that office without a call from his master, &c.

[Arg. 5] 5. That perfect pattern of prayer which Christ did teach his Disciples and hath left on(y) 1.349 record for our copy, doth shew us to whom we should direct our prayers; viz. only to our heavenly Father, and to whom we must ascribe the Kingdom, Power and Glory. The meanest man and the great∣est Angel (saith(z) 1.350 Tertullian) have one and the same ob∣ject of worship. Our King stands not in need of a deputy, all his subjects may make an immediat addresse to him in Christ.

Bellarmine answereth, 1. That according to this pattern we must neither invocat the Son nor holy Ghost, but only the Father. Repl. By what reason can Bellarmine prove that the Father there is taken, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, personally for the first person of the Trinity, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, essentially as it is com∣mon to all the persons in the Trinity? 2. Supposing that it were there taken personally, yet his inference is naught, and doth not beseem the learning of so great a Doctor; but I should rather think that he goeth against his own light, while he argueth against the rule acknowledged by(a) 1.351 him∣self and all orthodox Divines in their disputs against the Ar∣rians, (viz. that when one of the persons of the blessed Tri∣nity is named in reference to the creatures, (yea though there were an exclusive particle added, yet) the other two must not be excluded. 2. He Ans. that Christ there did not teach his

Disciples to whom, but for what they should pray. Reply, 1.

Then that Pattern must not be perfect. 2. Why did Christ suppresse that which was most materiall? for there is greater hazard in mistaking the one way then the other. But he an∣swereth, that the Disciples did well know, that God, yea and only God, should be invocated as the first author of all good. Reply, But why doth he add that limitation? it is contrary to his own confession; for before that time the Saints were not at all invocated; because (saith(b) 1.352 he) they were then kept in a prison of hell viz. in limbo patrum, and there∣fore neither did the Disciples desire, nor Christ prescribe a directory for worshipping of any creature; and therefore Saint-invocation must be a popish anti-scripturall invention.

Before the time of the(c) 1.353 Reformation, there was a great debate in the University of St. Andrewes, whether the Pa∣ter noster should be said to the saints; and after much dis∣put a simple fellow was judged to give a wiser decision of the question then all the Doctors with their distinctions. O! (said he to the Sub-prior) Sir, To whom should the Pater noster be said but to God only? give the saints aves and creeds enew in the devils name (so he after his rude way of speech) for that may suffice them. But(d) 1.354 Bellarmine con∣demneth those learned Fathers, and all others who say the Pater noster to any creature, as simple and stupid; yet it may be questioned, whether the Popish cause doth ow more to him for disallowing that vile prostitution of the name of God, his kingdom, power and works to the creature; or to them who are loath to disclaim that pattern of prayer, which our blessed Lord hath left on record for our use till he come again?

[Arg 6] 6. Why should we stay to multiplie arguments, while we have to do with those who professe the name of Christ? Its long since he told the devil and all his emissaries, that we should worship the Lord our God, and Only serve him, Mat. 4. v. 10. This stopt the devils mouth, v. 11. but yet his factors will not be silent; but will tell you of a dulia and latria, which in scripture do signifie one and the same thing▪ and looking to the Etymon and common use of the wor••••

their Dulia, which they give to Saints, doth import more servitude, reverence and subjection then their Latria, which they allow to God; and therefore,(e) 1.355 Bellarmine had rea∣son to confesse this their appropriation of these termes to be apocryphall, and to have been excogitated in their Scholes, (which have been a very nursery and seminary of supersti∣tion and idolatry) to be a cloak to cover their apostasie. yea, in the preface to that disput, he grants that Saint-invocati∣on is eximium adorationis genus. And(f) 1.356 Azorius saith, that the Saints are to be worshiped Divinô cultu & honore, qui est relligionis actus. And did ever any pagan go a greater length? What can be given more to God then they allow to the poor creature? for what use then serveth their distinction of Dulia and Latria?

[Arg. 7] 7. While Papists look on these Scriptures, Lev. 17.7, Deut. 32.17, Ps. 106.37. 1 Cor. 10.20. How should they tremble, be amazed and confounded at their creature-wor∣ship and invocation? We do not read in all the Scriptures, that the Israelits at any time, professedly and purposely, did worship the devil; yea there were but a few of the Gentiles, and these most rude and barbarous so far demented. O! but faith the Lord (in the places cited) both of the Jewes and of all the Gentiles, the most sober and intelligent who did wor∣ship and other but God, they worshiped and sacrificed to devils. If thou make an idol of the creature, whatever that creature be in it self, though very good and excellent, yet it becometh a devil unto thee, though the Jewes and Gen∣tils might have made use of the same plea which Papists run to: we have seen how Pagans take them to that same city of refuge, and that the idolatrous Israelits did cover them∣selves with the same mantle, we need not question, while they worshiped the host of Heaven and sacrificed to the Queen of Heaven, yet they did not forget the King of Heaven. Thus after they had chosen new Gods, and Aaron had said of the golden calf, These be thy Gods, O Israel; yet he immediatly subjoyneth to morrow is a feast to the Lord, Exod. 32.5. though Jeroboam said of the calves he had made, Behold thy Gods, O Israel, 1 King. 12.28. yet he still

acknowledged the true and great God; therefore he desired the man of God to pray to God for him, Ch. 13.6. and sent to Ahijah the Prophet of the true God, Ch. 14.2. But why do 〈◊〉〈◊〉 insist on particulars, we have the maner of wor∣ship of all Idolaters, whether Pagans or Israelites, set down 2 King. 17.33.41. &c. They fear the Lord and serve their own gods, they would give to the great God the first place, and mainly fear and reverence him, though they would allow to their inferiour gods and patrons, some inferiour piece of service and worship. But both they and Papists are in a grosse mistake, while they estimate prayer to be an inferiour part of worship; yea, it is such an eminent part of it, that sometimes to shew its excellency, its put for the whole worship of God, as Gen. 4.26. Ps. 79.6. Jer. 10.25. Isa. 64.7. and thus also the place of Gods worship, is called the house of prayer, Isa. 56.7. Mat. 21.13. Yea,(g) 1.357 Thomas granteth, that its most certain that prayer is a religious act; and all the(h) 1.358 School-men confesse, that Religion hath God only for its object, to which it must be directed. And I would ask of Papists, 1. where they do read any description of prayer in any Divine, till these last and idolatrous dayes, in which there is mention of any other object of invocation but God alone? And, 2. I would know what are these affections, which they exercise and pour out in their prayers to God, which they do not imploy (yea, as to the measure and degree) in their prayers to the Saints? Nay, we shall hear, how they do more reverence and religiously worship the creatures, then the infinit Creator. And(i) 1.359 Bellarmine, notwithstanding of all the fig-leaves he gathereth to cover the nakedness of the whorish Church, yet is forced to confess, in the very Porch to the dispute, that Saint-invocation is a notable and eminent kind of worship. And must it not then be as evident as the Sun to shine, that Papists are egregious idolaters?

And then, 7. Prayer, according to the Scripture phrase, Mat. 1.11. Ps. 141.2. Rev. 8.3, 4. by Divines, [Arg. 7] a•••••• and modern, is called a Sacrifice; and the Apostle giveth it a distinguishing epithet, for discriminating it from the Leviti∣cal Oblation, while he calls it a spiritual sacrifice, 1 Pet. 2.5.

And so it must be more noble and excellent, then these outward and material offerings. It is not (saith(k) 1.360 one) a true sacrifice, which is brought from the coffer or herd, but which proceedeth from the heart; not that which is offered by the hand, but by the mind and soul. But it was alwayes unlawful to offer sacrifice unto any, but to the true and living God: and therefore it must be unlawful to pray to any but to him. And(l) 1.361 Thomas well proveth, that it must be so; because in prayer, we offer up our heart and soul, and professe our reverence and subjection to him to whom we pray: But it were vile idolatry to offer up our heart, and to professe the subjection of our souls to any creature; and therefore it must be a strange abomination to pray to any creature.

[Arg 8] 8. O! that blind Papists would remember, that we have an advocate with the Father, who stands not in need of deputies under him, or of agents to put him in mind of his clients plea, 1 Joh. 2.1. Heb. 7.25. He cannot be so divert∣ed, or taken up with the multitude of clients and causes, as to forget or slight thee, he will not send thee to another, he cannot, he will not reject any who come unto him; he hath such bowels towards his supplicants, and is so touched with the feeling of their infirmities, that they need not fear their cause shall miscarry in his hands, Joh. 6.37. Heb. 4.15. O! let us then hearken to the exhortation, ver. 16. Let us in him come boldly to the throne of grace. And wo to those deluded creatures, who run to other advocates and patrons; is he not as ready to undertake for thee, as when he invited(m) 1.362 all those, who were heavy loaden and weary to come unto him? Can he weary of employment, who is the same yesterday, to day, and for ever, Heb. 13.8? and who ever liveth to plead his peoples cause, and interceed for them, Heb. 7.25, 24? In the outward Court and Taber∣nacle the whole congregation might pray, but none might enter into the Holy of Holies, but the high Priest with blood, Heb. 9.6, 7. All Saints may joyn on earth in this lower and outer Court; but in the heavens, that Holy of holies, only our high Priest appeareth for us, presenting our sacrifi∣ces, and mingling his blood (that excellent perfume) there∣with, Heb. 6.20.

But Papists would cloak the matter with a distinction be∣tween a Mediator of intercession and a Mediator of redempti∣on; and they say they do not wrong Christ, while they sub∣stitute many intercessors, since they only acknowledge him to be the Redeemer. Repl. But if we beleeve the Scriptures, then we must grant, that as there is but one God, so there is but one Mediator between God and man, to interceed with God for man; to wit, the man Christ Jesus,(n) 1.363 1 Tim. 2.5, 6. Heb. 9.15. Where also we have the ground of his mediation; from which we may argue thus, 1. None can be a Mediator to interceed for sinners, but he who hath offered himself a ransome for sin; but no Angel or man did, or was able to pay a farthing of our debt. Ergo. 2. He who is our Patron and Advocate, must be able in point of law and justice to carry our cause, and so he must be (according to the Apostles inference, 1 Joh. 1, 2.) the propitiation for our sins, but Christ is the alone propitiation, and therefore the sole advocate of sinners. It was well said by(o) 1.364 Austin, He for whom none interceedeth, but he for all, must be the alone and true Mediator. But such is(p) 1.365 Bellarmines, rather im∣pudence then ingenuous confidence, that he dare cite this pas∣sage for clearing one of his distinctions: But yet he is pleased to take notice of Calvins abuse (as he would make us beleeve) of that place: yet in effect saith nothing to that, which mainly striketh at the root of Saint-invocation, viz. that Christ is the alone and true Mediator, and therefore all other mediators, to whom we offer our prayers, must be so many empty shadows and lying waters, which will not refresh the weary passenger. And the following words (which Bellarmine either hath not been at the pains to read and pon∣der, or else of purpose passeth over) will sufficiently vindicate Augustine from the popish false glosses; for, saith he, Nam si esset mediator Paulus, essent utique & caeteri co-apestoli ejus, ac sic multi Mediatores essent, nec ipsi Paulo constaret ratio qua dixerat, unus enim Deus, unus Mediator Dei & hominum, homo Christus Jesus, Aug. loc. cit. But as redemption and intercession must not be separated in the Mediator, neither have the authors of that distinction sepa∣rated

these in their practice, but to whom they have run as un∣to intercessors, to them they have leaned as unto(q) 1.366 Redeem∣ers. Thus in their Litanies and forms of prayer, and particularly in Mary her Psaltery, published to the view of the world, they call to the Saints as authors and procurers of mercies spiritual and temporal. O! what blasphemy hath been vented in their blind zeal towards these strange gods? The learned(r) 1.367 Chemnitius hath set down a large catalogue of this kind of abomination and impudent idolatry, especially in their supplications to the virgin Mary, in which they call her the queen of heaven, the mother of mercy, their hope, life, refuge, strength, &c. and in her Psalter they have as∣cribed to her, what was said by the Prophet in the Psalms, for proclaiming the glory and majesty of God, viz. that(s) 1.368 the heavens declare h••r glory; In thee, O Lady, have I put my trust, let me never be confounded; save me, Lady, by thy name; O come, let us sing unto our queen that brings salva∣tion, her mercy endureth for ever; except our Lady build the house of our heart, the building will not continue, &c. Be astonished, O ye heavens, and be confounded, O ye earth, (who to this day declare the glory of your Maker) to see the sons of men (for whose use ye were made) thus to dishonour their Master, and to give his glory to the poor creature. If their set forms compiled by the learned, be laden with such stuffe, what must then the licentious liberty be, which the rude(t) 1.369 multitude takes to themselves at their private devotion? And albeit Bellarmine, Suarez and others, dare not own these execrable blasphemies in point of dispute, yet take their best refined speculations, and view them narrowly, and they shall appear to be nothing else but a nursery of such abominations; and though in their debates, they will not (because they cannot) defend, yet who is he amongst them that freely rebukes, or takes pains to remedy this evil, though so publickly and frequently committed?

Yea not only their Postillators, with the rable of their ignorant and blind preachers, but their most learned and sub∣tile Rabbies do lay the foundation for such a superstructure; their(u) 1.370 Lombard, Thomas, Scotus, Summa Tabiena, Bel∣larmine, Vasquez, Suarez, Valentia, Bannez, Beca∣nus, &c. do maintain and plead, that the Saints by their merits do obtain, and thus with their money purchase an an∣swer to our prayers. I needed not have named any for this, it being the doctrine of all the popish Clergy; who of them have written on this subject, who doth not make the merits of the Saints the ground of Saint-invocation? According to their(x) 1.371 masters doctrine, Orationem porrigimus sanctis ut eorum precibus ac meritis orationes nostrae sortiantur effe∣ctum, We pray to the Saints (saith Aqui••as) that through their prayers and merits we may be heard, and obtain a return of our prayers. Yet the Fathers of the(y) 1.372 Council of Trent judged it safest to suppresse this ground in their Canon about Saint-worship and invocation. And thus its evident that the popish Church hath made their canonized Saints their mediators not only of intercession, but also of redemption, upon whose purchase and merits they rely for a return to their prayers: So that in these creature-worship∣pers, is verified what our blessed Redeemer said, Mat. 6.24. that no man can serve two masters, unlesse he rob the one of his due, and that they who commit one evil in hewing out (with that people, Jer. 2.13.) broken Cisterns that can hold no water, will add the second evil, and also with them forsake the true fountain of living waters. For since Papists began to worship the creature, and make it their city of refuge, they have proceeded from one step to another, till(z) 1.373 Jesurun-like they have lightly esteemed, and kicked at the rock of their salvation. Its long since(a) 1.374 Bodin ingenu∣ously acknowledged and complained of this madness. That St. Anthony by many in Italy and France was more feared, and zealously worshiped then the immortal God. And(b) 1.375

Cassander grants, That some well meaning men, having cho∣sen some Saints to be their patrones, do trust more in their merits and intercession then Christs. And(c) 1.376 Vives lam••nt∣eth, that many are come to that height of Idolatry, that they worship their he and she Saints no otherwise then God himself. Nay saith(d) 1.377 Biel, many of us are often more affected to∣wards Saints, then towards God. And Jacobus de Valentia is not ashamed to professe, that there is no other refuge lose for us in this our pilgrimage, but to run to the mediatrix the virgin Mary. I might easily add to these: But any who will look on their psalms and hymns on the virgin Mary, and on their prayers to the Saints (though digested and pub∣lished in print) shall find there no more mention of God, and no petition in any of these put up to him, more then to the devil. And thus they have dealt worse with the great God, then Pagans did with their Jupiter: And(e) 1.378 Vives confes∣seth, that he could see little difference between their opinion of, and carriage towards the Saints, and the vilest heathens estimation of their gods.

As for the Mediator, there be three things which in a special maner proclaim his glory, and declare his admirable love towards the sons of men; and they have robbed him of all th••se. 1. His bowels and tenderness, his compassion to∣wards and his readiness to welcome and receive all weary and humbled sinners; and that his pity and love to lost ones is such, that he prevents them with his loving invitations, and becometh the first seeker; that he will not take a repulse, but will draw in all his rans••med ones, and pull them with a strong hand from the snare, Heb. 4.15. Mat. 11.28. Cant 1.4. &c. 2. His death and bitter sufferings, that he is the propitiation, and gave himself to be a ransome for sinners, 1 Tim. 2.6. R••m. 5.8. 1 Joh. 2.2. &c. 3. That thus he is the way to life and happiness, that in him we may come bold∣ly to the Throne of grace, and in his name ask what we will, that he is our advocate and maketh continual intercession for us, Joh. 14.6. Eph. 3.12. Rom. 5.2. 1 Cor. 3.22, 23. 1 Joh. 2, 1. Heb. 7.25. &c.

As for the first, not only do they hold out the Father as an angry and implacable one, to whom sinners dare not ap∣proach, (though he so loved the world, that he spared not his only begotten Son, that it might not perish, Ioh. 3.16. 1 Ioh. 4.9.) but also the compassionat Redeemer, who did not spare his blood that he might slay the enmity, and be∣come the propiciation for reconciling us to God, Eph. 2.16. 1 Ioh. 2.2. And they have appealed from him (as being too rigid and severe to poor sinners) unto the throne of the Vir∣gin Mary, as being more compassionat and condescending, and more ready to receive and do good to such: Hence their axiome and article of Faith (acknowledged by(f) 1.379 Bellarmine and(g) 1.380 Suarez) opus est mediatore ad mediatorem; We stand in need of a mediator to plead for us at the Mediators hands: and particularly as to the virgin Mary, they tells us, that(h) 1.381 mercy and justice being the two Jewels of the crown of heaven, God hath divided his kingdom (as Ahasue••us offered to give the half of his to Esther) between himself and the virgin, giving to her mercy, and reserving only justice to himself. Hence they(i) 1.382 appeal from the sons justice, to the mercy of his mother, and therefore she is commonly cal∣led the mother of(k) 1.383 mercy, and the(l) 1.384 Queen of mercy, regina misericordiae, & mater misericordiae.

As to the second, they do not only undervalue Christs sufferings and merits as being unsufficient, by joyning with them the merits of these new mediators, to make up (as it were) what was wanting on Ch••ists part, but they so far undervalue what he did and suffered for sinners, that they will not vouchsafe once to ment••on his name or mer••ts in their prayers; (as may be seen in many of their printed forms) and at other times, they dare take his glorious name in their mouths in such a contemptible maner, that if they had not had the confidence to commit it to paper, it would scarce have been believed upon the testimony of others;

while as they pray to the Virgin, that by the right of a mother shee would(m) 1.385 command, yea and(n) 1.386 compell him to shew mercy to sinners; for(o) 1.387 both law and reason do hold out the mothers power over the son, &c. O! the abominable Doctrine of merit in the poor creature, hath sent many a soul to hell; and hath so bewitched and infatuated many great and learned ones, till at length they have reverenced and worshiped the creature more then the Creator.

As to the 3. they are so far from acknowledging him to be the alone stor-house and conduit of mercy, that they have hew••d out to themselves so many empty and broken cisterns, as there are evils they fear, or good things they desire: they have multiplied their Gods, not only according to the num∣ber of their cities, (as is said of back-slyding Judah, Jer. 2.28.) but to the number of the inhabitants; non tantum pro∣numero(p) 1.388 urbium sed pro numero capitum. Nay one and the same person must have his recourse to as many gods as there be mercies he stands in need of; they must commend their oxen to St. Pelagius, their horse to St. Eulogius, their sheep to St. Wendilin, &c. And thus what is said of Christ, Col. 3.11. Eph. 3.12. &c. they may apply to their new mediators, whom they have substituted in his room. They are all, and in all to them, they are the way, and their propitiation, in them they have accesse with confidence, &c. Yea some of them have not stayed here, but as if it had been too litle thus to undervalue, passe over, and for∣get the blessed Mediator, and put a Saint in his room, they have also been so bold as to make a comparison: as to their Practise, we heard Cassanders ingenuous confession, that many did more trust and confide in the merits and intercessi∣on of th••ir Saints, then in the merits of Christ. But you'll say, can any be so shamelesse as to avouch, that of them∣selves? yet we heard also Jacobus de Valentia his impu∣dence, in professing (that we have no other refuge in our ca∣lamities but to run to the Virgin Mary the mediatrix, to pa∣cifie her sons wrath; quae iram filii sui placabit. and O! saith another(q) 1.389 it is a more expedite and ready way to heaven by St. Francis, then by Christ. But I am weari∣ed

in relating such abominable blasphemies and ridiculous dreams.

We will not lose time in returning an answer to obj••ctions, so many of our Divines having so fully vindicated these few Scriptures which some Papists, contrary to their own light, wrest, (as they 2 Pet. 3.16.) unto their own destruction; one of the most judicious and searching wits of the Jesuitick School, Fran. Suarez, having employed all his strength for finding out arguments, yet behold the result of all his labour, the custome and appointment of the Church, which is the pillar of truth, may (saith(r) 1.390 he) suffice for con∣firming this truth. (as if the lustings and whoredoms of an adulterous wife, should be a rule to the chast spouse.) And yet he not daring to lean to this pillar, concludeth, that(s) 1.391 the best reason he can fall upon is to answer the hereticks (so he calleth the orthodox) arguments.

As for the scriptures of the old Testament, not only(t) 1.392 he, but Bellarmin, Pigkius, Salmeron &c. do confesse that they hold out no warrant for saint-invocation; and that it had been in vain to have gone to poor prisoners, (such they will have the saints to have been till Christ went to hell and ••e¦livered them from the prison) and to supplicat their help: but Eccius (as we heard) cleareth both new and old Testament from any imputation that Saint-worshippers can lay on them; and Dominicus(u) 1.393 Bannez confesseth and pleadeth that neither explicitly or implicity, directly or by conse¦quence, hold out to us any ground for praying to the Saints.

When Papists therefore cite Scripture for this their Pagan dream, they hold out to us a torch for letting us see what is their temper, and that in this, as in many other cases, they are too like their brethren, these hereticks whom the Apostle mentioneth Tit. 3.11. They are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; They are self convicted and condemned; but we remit them to their own consciences, to be sentenced there; and if they would speak what it faith, and some of them have been so ingen∣nous as to confesse, they would not want for a reply from us.

Yet we deny not (and will ye therefore think that we deal more kindly with them, then some of their own number) but freely confesse, that in Scripture they may find both an exhor∣tation or command, and practices or examples, if they be pleased to make use of these since they can find no better; thus, Mat. 4.9. we have an exhortation to creature-wor∣ship: But Ah! it was but a temptation suggested by Sathan. Secondly, for examples, we find Saul seeking after Samuel, and making his addresse to him, 1 Sam. 28. But Ah! first he went to the Witch at Endor, and by her enchantments did meet with the supposed, but not the true Samuel. And then, Luk. 16. the rich man in hell calls to Abraham: But he learned that point of Divinity in hell; and what successe he found, we may read from ver. 25.

As for reasons; the most of these they have borrowed from Pagans, a long time after that ancient Christians had sufficiently answered and confuted them. There be only three other grounds, viz. 1. the mutual prayers of the living for one another. 2. the pretended miracles in confirma∣tion of Saint-invocation. 3. the honour we ow to them. Of these in a word.

As to the first; Though the Saints desire the prayers of their brethren, they do not pray to them, nor worship them; and there be several reasons for such a practice. 1. Because the Saints while in via and on their journey, are in a praying condition; they pray for themselves, and why not also for their brethren? 2. They may know, and easily be acquainted with the tryals and wants of their brethren. 3. They have a command to pray for one another. 4. They have a promise of audience and successe; and 5. The unquestionable and con∣stant practice of the godly in all ages, for their encourage∣ment in the performance of this duty. And thus the disparity between the living and the dead, as to the present case, is mani∣fest; and therefore we have no such ground to call for the prayers of the dead as of the living.

Yet if Papists did only plead, that the dead did pray for the living, we should not condemn them upon this account; since many reformed Divines do in the general grant this;

the Augustan, the Saxonick, and the Wirtenbergick confessi∣on, Melancthon, Brentius, Chemnitius, Tilenus, Diodati, Paraeus, Durham, &c. Yea, 2. If they did only desire the prayers of the Saints, as we do of the living, and did not pray to them and worship them, though we would pitty them in this their fruitlesse and unwarrantable labour, while they took pains to solicite them, who neither did hear, know, nor take notice of them, yet we could not accuse them of idolatry and creature worship: And this one of them(x) 1.394 (George Cassander a moderate Papist) doth professe to be his judgment, Our interpellaetions, saith he, should be ex∣pounded by way of wishing and desiring that they would pray to God for us without any act of worship. But I know not a second who doth joyn with him in this; but for his mode∣sty in this and other particulars, he is accounted by the rest to be a luke-warm Catholick: but thus, if they would only(y) 1.395 pray the Saints, and not pray to the Saints to pray for them, we should rather commiserate them, then take pains to confute them.

As to the second, The miracles (which(z) 1.396 Bellarmine will have to be infinit) wrought in confirmation of this, are not all of one size. 1. The Histories of many are fabulous, being invented by some idle Monks and lying Poets. 2. A great part of these miracles ar counterfeit, for fostering the deluded multitude in their superstition; such is their restoring the sight to those who never wanted it, and their curing ma∣ny diseases in them, who are as whole as the Physicians. 3. We deny not, that something like a real miracle may be wrought by him and his emissaries, whose coming is after the working of Satan, with all power and signs and lying wonders, 2 Thess. 2.9. O! If Papists would ponder that which fol∣loweth, ver. 10, 11, 12. they durst not make use of this objection.

As to the third. We do not wrong the Saints in glory, while we refuse to take the crown off Christs head and put it on theirs; they cast their crowns down at his feet, Rev. 4.10. and shall we throw down Christs crown at their feet? they fall down and worship him, as being worthy to receive

glory and honour, having created all things for himself, ver 10, ••1. and shall we idolize and worship the poor creature? Oh! how do these holy spirits abominate that honour and worship, that is given unto them? and if they were on earth, and did converse with the living, they would joyn with us, and with indignation say to Papists (as Paul and Barnabas did in the like case, Act. 14.14, 15.) Sirs, why do ye these things? we were also men, of like passions with you, and are yet your fellow-creatures and brethren; Ah, turn from these vanities unto the living God.

We say with Augustine,(a) 1.397 Honorandi sunt propter imita∣tionem, non adorandi propter religionem; honoramus eos charitaete non servitute;(b) 1.398 nominantur a Sacerdote, non in∣vocantur. We honour the Saints with the honour of love, not of servitude, for imitation not for adoration; and the Pastor doth name them for their vertue, but doth not call upon them as gods and patrons: though we make not idols of them, yet their memory is precious with us; as we praise God for that measure of grace he gave to them, so we love and reverence them, because they were thus beloved of our Father, and because they honestly endeavoured to improve his talents to the honour of his name, and we labour to imi∣tate them in their humility, faith, patience, zeal, &c.

But praise be to our God,* 1.399 who hath not left us to the care of such Patrons, who are ignorant of us, and know not what we stand in need of; and praise to him, who will not shut the door on us till these Courtiers make way for our ad∣mission: Though all Angels and Saints in glory be ignorant of us, and do not acknowledge us, yet we may (with that people, Isa, 63.16.) to our comfort say, Doubtlesse thou art our father, and as a father pittieth his children, so thou will pitty us, and welcome us when we draw nigh to thee. Ps. 103, 13. His eyes are still over us, and his ear open to our prayers, Pet. 3.12. Men would purchase at a dear rate such a priviledge on earth, alwaies to have the Kings ear, that he would but hearken to their desires, that they might but alwaies have accesse to him; but we have this liberty purchased to us by the blood of the Kings son, we may

alwaies draw nigh to the King of Kings; we have moyen at Court; and we have not only the priviledge to come, but also our acceptance and successe made sure unto us by the word of the King and the purchase of his Son, and now we may ask what we will and it shall be given us. Praise be to him, who hath such bowels towards poor sinners, and will not send them to the empty Cisterns of creature-compassion and bounty: And all praise and honour be for ever ascribed to him, who is the propitiation, in whom we have accesse with boldness unto the throne of grace. What need we other advocates to plead our cause? Doth not our Redeemer live for ever? doth he not live to make intercession for us? We neither want a Priest nor(c) 1.400 Altaer; why do we not then dayly bring our offering; our Priest will not mingle our blood (as(d) 1.401 Pilat did the Galileans) but his own with our sacrifices; the smoak of his incense ascends for ever; his blood cryeth while we are silent; he is our ALL, he is all to us, wisdom, righteousness, sanctification and redemption, 1 Cor. 1.30. And from him as the fountain, all our streams do flow, all the good and great things we have and hope for, must be conveyed to us through this Conduit, 1 Cor. 3.22, 23. O what a spirit of delusion and despe∣rate folly, must blind-fold and act these miserable wretches, who do despise this open and full fountain, and run to the empty and dry pools, which have no water to spare: Though the wife virgins now have their vessels filled to the brim, yet they have no oyl to spare; though they have more now then while they did wait the coming of the bridegroom, yet they have no more to spare; all their flock and treasure, being for their own use and employment: And since they had not one(e) 1.402 penny wherewith they might buy for themselves, how shall they be able to lend to others? Their reward was not of(f) 1.403 debt, but of grace. And if with the foolish virgins we trust to their money, and come to them for a supply, we will speed no better then they did. Long may deluded Papists knock at their gates before they open; the doors are shut, and they do not look out; and to what purpose should they open? they have not an almes to give: If they did speak,

they would return this answer. Oh Sirs, ye are wrong, what do ye mean? why come ye unto us who live upon mercy, as if we had purchased a stock whereon ye and we might live? and do ye think, that the unsearchable riches of Christ are so far spent, that there is nothing left for you? Ah, leave these vanities, and go to the right and only fountain, that of its fulness ye may receive, that ye may drink and be satisfied, and may taste of that pure river of(g) 1.404 pleasures, that are at his right hand for evermore.

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

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

PRayer being our spritual(a) 1.405 oblation, we must take heed what we offer to the great King, least he(b) 1.406 spread upon our faces the dung of our sacrifices: We must(c) 1.407 not offer to him the blind and the lame, far lesse the(d) 1.408 polluted and unclean; we must not(e) 1.409 deal worse with him then with our Governours; and who dare present to them a supplicati∣on stuffed with treason and contempt? And should we not beware, that our petitions to God be not treacherous, and contain nothing against his majesty and holiness? Our prayers then ought only be for things agreeable to his will, 1 Joh. 5.14. Thus in few words we have the materials of prayer held forth. And for further explication, we shall speak to these three particulars. 1. Of the rule whereunto our desires and petitions must be conformed. And then, because the matter it self and object of prayer, is either things or persons; we shall in the 2. place enquire, what are these things for which we should pray, and after what method and order; and 3. for whom, or for what persons we may supplicate; that having shown, 1. what kind of desire, 2. who should offer it up, and 3. to whom; so now it may appear, 4. for what, and 5. for whom.

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

ALbeit no reason can be given why that proud King should have appointed, that none, who came unto him without a call, should live, except such to whom he held forth the golden Scepter, Esth. 4.11. Yet who can doubt, or needs ask a reason, why stubble should not approach the fire? why we rebells durst not draw nigh to the provoked King, without his call and invitation; if he did not stretch forth the golden Scepter unto us, not only for our safety after we come, but also to allure us to come, we were in as despe∣rate a case as the devils and damned in hell, and durst not more then they approach the Throne. But praise to his free grace, who hath prevented us with his loving entreaties and ravishing invitations, and hath given us so many large pro∣mises of successe, that we may draw nigh to him with con∣fidence. But as thus, we must have a warrant to come, so for what we should say and ask when we come; and the sole ground both of the one and of the other, must be the will of God revealed to us in his Word: We will speak of the first in its(a) 1.410 own place, but now we must only enquire, what is the rule and copy whereby we must regulate, and whereunto we must conform our supplications; and thus in the description of prayer, the object and matter of it is quali∣fied and limited; we must not ask what our carnal will and lusts would crave, but only these things that are agreeable to the will of God: And thus the will of God must be our alone rule and warrant.

The(b) 1.411 will of God (as to our point) way fall under a threefold consideration, 1. as it doth import the decrees and eternal purposes of God. 2. The commands and precepts; and 3. the promises. The Scriptures frequently hold forth all these as the will of God, and so we must speak of them. For albeit the commandments and promises, are rather signs of Gods will and expressions; the one, viz. the command∣ments, of our duty; and the other, viz. the premises, of our reward, the one holding out the rule of, the other, a comfort∣able motive to obedience. Yet they do suppose, and carry along with them the mind and will of God, not concerning events which must come to pass, but concerning our duty and carriage; they shew unto us what God hath appointed us to do, and what would be well-pleasing and acceptable un∣to him; and what we may expect from him when we make conscience of our duty, and are carefull to obey and conform our wayes to his will.

As for the first, the purposes and decrees of God concern∣ing the futurition of events, cannot be the rule of prayer: God's determining and appointing that such things shall, or shall not come to passe, cannot be a warrant and rule for us to ask, or not to ask such things. 1. Because the decrees of God are hidden and not known to us, but by their execution, and thus if the decree were a rule, we should not know what to ask till we had received, and then we should praise and not petition: it were foolish to ask what we have already gotten. 2. There could be no sinfull omission, and none must be ob∣liged

to do more then he doth; for God not having decreed that he shall do, he must (according to that opinion) want a rule and warrant for acting and doing, and so cannot be obli∣ged to do, but must do well in not doing, and become guilty if he did act and do. 3. If the decrees of God concern∣ing the futurition of events w••re a rule, either for our works or desires and prayers, all the scandal•• and offences, all the abominable practices of vile men, all their tr••••cheries, oppressi∣ons, &c. would be service done to God; and while the actors were doing or designing their misch••••vous c••urses, they might recommend these to God and off••r 〈◊〉〈◊〉 ••p in prayer, and accordingly expect successe unto, and a blessing upon such wicked endeavours.

But some perhaps will reply: Albeit the secret counsel, and hidden decrees of God cannot be our rule, as being un∣known to us, till the event and execution bring them to light; yet if the eternal and immutable purpose of God were revealed unto us, and therefore so far as, and when it is dis∣covered and r••••••aled to us, it must lay an obligation on us to comply with it, and not to counteract, or in the least oppose and appear against it, least we be found to proclaim a war with the heavens, and a licence for po••sheards on earth to strive with their Maker. Ans. Not only the decrees of God, as they are lockt up in the infinit treasure of his om••iscience, and kept secret from us. cannot be a rule whereunto we should conform our wayes and actions, but ••ven after they are revealed unto us; and we may as truly be said to fight against God and oppose our wills to his, while we pray and wrestle against his hidden, as when ag••inst his revealed pur∣poses. For though our ignorance may excuse and diminish our guiltiness in part, yet it cannot altogether remove it, nor annul that real opposition, that is between our prayers and endeavours and the decrees of God. And thus the godly, when they meet with disappointment, and thus come to see that they have had the decree of God against them, must be in a sad plight, when they consider, that all the while they have been fighting and rebelling against God in their prayers, endeavours, &c.

As therefore we must not make Gods secret decrees con∣cerning things that shall come to passe our rule, so neither though they were, and when they are revealed to us; for, Herod, Pontius Pilat, and the people of Israel did no∣thing against our blessed Saviour but what the hand and coun∣sel of God had determined to be done, Act. 4.27.28. And yet that was no plea for them; and though they had (as all of them from the Scriptures might have) known the mind of God in this, yet should they not have prayed for grace, whereby they might have been enabled to withstand temp∣tations to such a vile fact? and was it not their duty, notwith∣standing of such a decree, to own and stand for Christ? and had it been a sin in Hazael to continue in that good mood, in which he seemed to be, when he ask't if he was a dog to commit such wickednesse and cruelty as the Prophet foretold to be don by him? 2 King. 8.13, 12. Christ shew to Peter that he should deny him, and that the rest of the disciples would forsake him, and be offended because of him, Mat. 26.31. Joh. 16.32. Will any man therefore imagine that it was not lawfull for Peter, and the rest of the Apostles to(c) 1.412 pray, watch, and strive against the temptations wherewith they were to encounter? Nay if this foundation were once laid, what vile and abominable inferences might be drawn from it? That holynesse were needlesse, yea that there could no sin be committed by devils or men, and that the vilest wretch did no lesse please God then the holiest man on earth, or Saint in heaven; because that all things that come to passe do fall under the decree of God; thus also the wicked son (ac∣cording to that well known instance of(d) 1.413 Augustin) who wisheth his sick Fathers death, that he might enjoy the inheri∣tance, would be more innocent and commendable then the godly son, who prayeth and desireth that his Father may live; because the wicked son hath the decree of God on his side, and willeth what God willeth and hath decreed; since (as is supposed) the father dieth, and doth not recover. The Apostle, Rom. 9, 19. meets with a blasphemy which sprang from this root; Why doth he yet find fault? (did de∣sperat sinners say) for, who hath resisted his will? as if they

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

But you will say, though it be not an adequate rule, and so not a sufficient ground to denominat an action good, because its conform thereunto, yet it must so far be acknowledged for a rule, as that it must acquite and excuse (if not justifie) the doer, in that it did lay on him a necessity to obey and con∣form his work thereunto. Answ. He who would plead not guilty, because his wayes are conform to the decrees of God, must either be grosly ignorant, or desperatly perverse, not knowing, or not caring what he saith; for God by his most holy and spotlesse Decrees doth not force, draw, neces∣sitat, or tempt any man to sin; neither doth be thereby com∣mand, approve, or testifie his approbation of, or complacency in any sinfull action; only he purposeth not to hinder, but to permit sinfull men to become a prey to their own lusts, and the temptations they shall meet with in their way: we must not indeed imagine that Gods providence is sleeping while oc∣casions are offered, or that there is in his most holy will, no positive act concerning the futurition of sin; its long since(e) 1.414 Bradwardin did demonstrat the contrary; and the Jesuits themselves do confesse that there is a necessary connexion be∣tween the divine permission & the creatures committing of sin, so that the futurition of sin may be concluded by a necessary illation from such a permission of it; our Divines and the Dominicans call it a permissive Decree, decretum permissi∣vum. I like not the expression: but the penury of words hath extorted it: that epithet and denomination is not taken

from the act, as if it were not, 1. Positive, and, 2. efficacious, but from the object, Because the holy Lord thus doth pur∣pose not to procure and work, but to permit the creature to follow its course: but we will lanch no further now into this Ocean; but thus it may appear, that the divine Decree concerning the futurition of sin, doth not import Gods will∣ing, or approving, his working, or procuring of sin: we cannot be said to fight against God, or to oppose his will and work, while we strive against sin: albeit we can do nothing without or beyond the divine appointment; and albeit he will order and dispose of our sins to his own glory, and thus cause(f) 1.415 sweetnesse come out of the strong; yet this is no excuse for the sinner who(g) 1.416 mindeth no such matter, but serveth his own lusts, and thus provoketh and dishonoureth God.

And thus notwithstanding of any decree in God, he is just∣ly displeased with sin, and justly punisheth the sinner; al∣beit there can nothing come to passe without his efficacious, well ordering and all-governing providence; yet sin is none of Gods works, there is nothing in it that God will own, its a bastard, begotten by the wretched creature, which cannot without blasphemy be fathered on God; what is said of the child is true of the parent, what of a particular rod, Ezek. 7.5. is verified in every sin, it is an evil, an only evil, not(h) 1.417 only to the committers as that judgment to the sufferers, and to the impenitent on whom it was inflicted; but also in it self, there is nothing in it which God can will or love: though he will suffer and permit sin to be, yet we cannot say that God willeth sin to be, though he decreeth to suffer and permit us to sin, yet he decreeth not, and willeth not (for that doth import his approbation and efficiency) us to sin: there is here then an efficacious permission, and a willing, and decreeing to suffer men and devils to sin, but there is no warrant, or commission, no approbation or licence for us to sin; and no divine(i) 1.418 efficiency and causality in (though about) sin.

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

by some other rule, in which must concur Gods will and appointment, setting bounds unto us, and designing our duty, and discovering what is well-pleasing and acceptable to God, honest and laudable in it self, and profitable and comfortable to us in the issiue; and thus we have the word of God for our direction, and have his laws and testimonies to be our rule. Deut. 29.29. Isa. 8.20. Deut. 30.10, 11, 12, Deut. 5.29. Psal. 147.19. Rom, 12.2. 1 Thes. 4.2. 1 Pet. 4.2. &c▪ and we may take notice of these three things as necessarily requisit and concurring in that which is a warrant unto, and rule of our actions and petitions. 1. The good pleasure and decree of God, not concerning what shall come to passe, but concerning the quality and morall goodnesse of human actions, and which doth limit and set bounds to reasonable creatures, and pre∣scribeth unto them their duty; and this is the fountain and first spring, (yea and by many judicious and sober Divines is judged to be the supreme adaequate and first rule) of morall rectitude. Hence we may conceive that Gods laws in Scripture are called Decrees, Statuts and Ordinances. 2. From this decree and appointment, doth (to our apprehension) flow divine approbation, complacency and delight in what is thus appointed to be our work and duty: hence that appoint∣ment is called the good, acceptable and perfect will of God, Rom. 12.2. and our actions when conform to that rule, are said to be well pleasing in his sight, Heb. 13.2. yea the Lord doth not only declare his love of his complacency, and de∣light in these when they are performed, but also he is said to will and desire (though not according to the(k) 1.419 Jesuiticall and Arminian glosse) those works while he is speaking to the rebellious and disobedient, who have slighted his laws, and casten all his statutes behind their backs. Ezek. 18.23, 32. Ezek. 33.11. Hos. 6.6. 1 Sam. 15.22, Isa. 61.8. Mat, 9.13. 2 Pet, 3.9. &c. 3. There must be an intimation and promulgation of this decree and appointment, and a declara∣tion of those things that would be well pleasing, and accep∣table to God. Its disputed amongst(l) 1.420 Lawyers and(m) 1.421 School-men, whether humane laws do bind and oblige before they be intimated, and made known; and what sort of

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

But we did say, that some sort of signification and pro∣mulgation was necessary, not determining the particular way and maner; but from that Text it doth appear, that a for∣mal promulgation by voyce or writ, is not necessary, for God did not thus communicate and impart any law to Pagans; yet they shall perish and be judged by a law, and be condemn∣ned for their disobedience unto that law, which was not written (as to them) with pen and ink, but with the finger of God ingraven on their hearts, ver. 15. The Lord did im∣plant and radically promulgate a law to them, while he in∣fused into them a reasonable soul, whereby they might know, and discern between right and wrong, good and evil: There be many practical(n) 1.422 principles of moral equity, which the light of nature can discover, and were known to heathens; yea, the most of duties prescribed in the decalogue, are to be found in the writings of Plato, Cicero, Seneca, Plutarch, &c. We might ascend higher to the first and primaeval principle, that light and sound reason, which was in Adam

before the fall, which was a more bright lamp, and of a far∣ther reach, then that dark candie that si••ce is left in us, ••o direct our steps and point out our way. There was indeed in man, while he stood, that recta ra••••o, which might have been admitted for a rule, but subordinate to the will and law of God, regula regu••a••a, not regulans; there was then no disconformity between these two rules; but pop••sh Sch••ol∣men must be very impudent, who will make our(o) 1.423 judge∣ment and reason to be the proper, and (as(p) 1.424 Th••ma•• c••••••th it) homogeneal rule of our actions, now after it ha h ••ost its rectitude; Wo to them, who were left to the direction of this blind guide; though seeing Samson was a Judge and leader of the people of Israel, yet after his eyes were put ••ut the meanest(q) 1.425 boy of Philistia was sitter to be a guid•• and leader to him.

But we may here enquire if what was, or might have been known of our duty by Adam in innocency, if what that pure and clear lamp 〈◊〉〈◊〉 him could discover, should be esteemed and accounted to be manifested unto us, who then were in his loyns? Albeit now, after we have not only shut, but put out our own eyes, we cannot discern nor look ••o far off▪ But we need not meddle with that debate, nor go so far ••o light a candle to let us see our way, albeit in that case, there were a radical promulgation of Gods mind and our du••y made to us, as branches of that old root; and thus the Lord out of his soveraignty, might reckon with us, as being guilty of the sin of(r) 1.426 ignorance, after that we had improven to the utmost all the helps that Pagans have for attaining of knowledge: But praised be our God, who hath not sent ••s to wander into such a wilderness, nor to ••ook to the Sun through such a prospect, and to read his mind in that dark volum of creation and providence, by the pagan star-light of natural reason, but hath shewed unto us in his Word, what is good and acceptable to him, and what he requireth of us, Mic. 6.8. Deut. 10.12, 13. and 30.31. &c. There∣fore Gods laws and commandments, as to us, may well be(s) 1.427 called Testimonies; because by his Prophets and messengers, as so many heraulds, he hath again and again promulgate them,

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

But since there must be some kind of intimation and mani∣festation of th•• approbative (as we may call it) and legislative(t) 1.428 will of God; it may be enquired how, and after what maner are the materials of prayer determined and discovered to us? and I think the question may only be moved concerning these four; whether, 1. by precept, 2. by promise, 3. by approven examples of the Saints, who have petitioned the like mercies; and, 4. by the works of providence.

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

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

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

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

1. Then as to the promises, it may be enquired, whether they alone and of themselves, be a sufficient ground and war∣rant for our prayers, so that we may confidently and in faith pray for what the Lord hath promised to give, though we have no expresse command to ask such a particular mer••y. For removing and clearing of which, it may be, 1. enquired if such a case be ordinary and often occurreth, or if it be meerly speculative and by way of supposition. 2. Whatever others may see, yet I know no promised mercy, that we may not pray for by vertue of a Precept, either particularly expressing such a mercy, or comprehending and including it under its object (and generals hold out as sure a ground for particulars comprehended under them, as if these particulars were named) yea, precept and promise (as to our case especially) go hand in hand, are of equal extent, and cannot be separat∣ed, Mat. 7.7. Joh. 16.23, 24. And this is one of our Christi∣an principles and precognita, which all must believe, viz. That God is a rewarder of them all that come unto him, in the way he hath(u) 1.429 appointed and commanded, Heb. 11.6. Isa. 45.19.

Yet, 2. If we look upon these severally, and enquire after their proper, formal and most direct effect, end and use, we deny▪ not [that(x) 1.430 the command may be said to be that whereby prayer is authorized and made necessary; and the promise to be that which holds out a comfortable motive and encouragement; and that the Precept is the ground of con∣science, for undertaking and regulating the duty, and the promise, the ground of confidence and assurance of suc∣cesse.]

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

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

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

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

1. from the nature, scope and end of the promise. For, what is a promise, but an intimation and expression of Gods will, to give good things, and withhold or remove evil from us? And if so, then to deny the promise to be a ground and warrant to pray, is in effect to deny, 1. That we may pray the Lord to bestow these mercies he purposeth to be∣stow upon us, 2. That we may desire from God these things we know to be agreeable to his will and for our good. And 3. That the promise is an encouragement to duty; for if it encourage us to duty, it must carry along with it a warrant for doing, since a divine motive (such as Gods promise must be) must be to a good and lawfull end; and therefore, since the promises are as so many motives and encouragements to pray for what is promised, they must carry along with them a sufficient ground and warrant for our prayers; and accor∣dingly, the servant of God David, no sooner meets with a promise, but he turns it into a prayer, 2 Sam. 7.27. Where we may take notice of the inference he there maketh, Because thou hast promised (saith he) Therefore thy servant hath found in his heart to pray. O might some have said, ye are too rash to run to the Throne, where is your warrant? you have no command. O but (saith David) have I not Gods Word? He hath said, and promised to give, and that's warrant enough for me to ask. Its true, before the word of promise came, I had no warrant thus peremptorily and abso∣lutely to ask such a temporal mercy, but now having his Word to build upon, what can devils and men say for shaking my faith? You will say,(y) 1.431 that promise was concerning a peculiar blessing out of the common road, and therefore, though it was ground enough for David to build his prayer upon; yet general and perpetual promises are not a warrant. Ans. That difference maketh for us, and not for the objecter. For when the promised mercy is peculiar, it would appear, that there were greater need of a special warrant and command, then when the mercy is common, in which all have some sort of right by a general word of pro∣mise; and so none need to scruple to plead their right. The more narrow the way is, there is the greater need

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

But(z) 1.432 you will object, some things may be sound pro∣mised that are not to be prayed for; [Obj. 1] as vengeance upon ene∣mies, and a retribution of our wrongs, Rom. 12.19. Heb. 10.30. and that there shall not perish one hair of our head, Luk. 21.1••. Ans. While we draw nigh to God, we need not fear. 1. Least, we mistake the way, when we have the Sun∣light of a promise to direct our steps. 2. Least we faint and weary (unlesse the cause be within and from our selves) who have such a cordial as the breasts of the promise doth yield, for quickning and reviving our spirits, and such refreshment as the refulgent beams of that luminary will afford, when they shine and reflect upon us▪ As to the first instance, it being made up of a promise, respecting our good, protection and deliverance from the rage of cruel enemies, and of a threatning of judgment and wrath as to them; we must put a difference between these two, and may go safely as far as the promise conducteth; we may pray for deliverance from enemies, abstracting from the threatning, and committing the maner and way of our deliverance to God, that he might take such course in his holy and wise providence for accomplishing that promise as seemeth good to him, viz. either by confounding, restraining, or reclaiming of them; so that notwithstanding of our pleading that promise of deli∣verance, which is complicated with a threatning against enemies, we might pray for their good here, and eternally hereafter. For we did not say, that threatnings were a warrant for, and rule of our prayers; yea, on the contrary, the end(a) 1.433 of the threatning being the conversion and repentance of the sinner, we should improve it, as a strong motive to deprecat that and other judgments; not only should the threatning stir up them to pray for themselves, but it may stir up others, though injured by them, to pray for them. As to the second instance, we should not so much look on the letter, as the meaning and scope of these words, which is to comfort the godly under their tryals, from the consideration of Gods powerfull and over-ruling providence,

who can (notwithstanding of the power and malice of ene∣mies) so guard and defend (yea, and if it be for the glory of his name and their good, will certainly so protect) them, that they shall not be able in the least to wrong them; and for strengthning their confidence in God, and that they might the better undervalue the threatning and proud boasting of vain weak man, the least and most inconsiderable injury is in∣stanced, that enemies shall not be able to do so much as pull out one hair out of their head; and what is there in this promise (though we would only consider what is directly held forth in the words) that doth not beseem the prayers of the Saints? You will say, it doth not beseem the modesty, and looketh not like Christian self-denyal, to be so far in love with our selves and our own things, as to desire and put up a prayer for these smaller things, which the very Pagans do far undervalue, as not to set their hearts upon them, or once to mention them. Ans, That is, as if it had been said That we should be ashamed to ask, what the Lord was not ashamed to promise. And should we not think it worthy of room in our Cabin, which the Lord thought worthy to put in Bond and give us security for. And is there any mercy so little, for which we ate not bound to praise God when he giveth it? And may we not pray for that for which we should give thanks? Its true, we should not set our heart and affections upon these small things; yea, nor upon the greatest bodily and perishing thing; and yet we may pray for our daily bread; though not after that(b) 1.434 maner which we must ask spiritual and eternal things: and as for these mercies which are lesse necessary and considerable, we need not be so expresse as to name and particularly condescend on every one of them, for that would be an argument of too great love to them, if we durst take up so much of our time, while we are speaking to God, and would suffer our thoughts to be so far scattered and divided. And it could not but give offence, if while before and with others, we did thus multiply petitions for such things of little use or value; but yet, we must not lay aside or exclude from our prayers, what God hath not excluded out of his promises, though the Lord did not

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

2.(c) 1.435 The general promise of hearing must be resolved in that proviso, [Obj. 2] that the prayer be for a thing which may warrantably be ask't; the ground of warrant therefore must be distinct from the promise, and should be originally brought from the precept. Ans. There is no promise of audience so particular, but it hath several proviso's and limi∣tations, unto which we must advert, least we make a wrong application, and think we are walking by rule, and sailing to the right harbour, while we are following our own sensual and groundlesse imaginations. We do not plead, that a mistake and wrong glosse of the promise, but that the pro∣mise it self, according to the true and genuine meaning, sense and scope of it, is a sufficient warrant to pray for what it holdeth out; and as the promises may be mistaken, so also the precepts, but they leave not off to be a rule because of our error and ignorance. 2. Though we should have our recourse to the precepts for coming to a right up taking of the promises, yet would not the promises therefore become a secondary rule, and the precept the first and radical warrant. What must be made use of as a mean for understanding any part of Scripture, must not be judged to be the ground and foundation of it. And as to these means, the general helps in expounding of Scripture have here place, we must pray the Lord to open our eyes, that we may see his mind, we must diligently compare Scripture with Scripture, especially general and particular promises together; and the returns that have been made to the prayers of the Saints in accomplishing of them, may give not a little light, &c. But how the com∣mands (to which we are only sent in the objection) can be such a proper mean and help, I see not; the precepts holding out our duty, and the promises our reward; which two are very different.

3. Obj.(d) 1.436 Abraham prayed for Sodom, [Obj. 3] Gen. 18. Moses for Israel, Exod. 32. Paul for the conversion of the Jews, Rom. 10.1. And we should pray for all men. 1

Tim. 2.1. Yea, for persecuting enemies, Mat. 5.44. But there is no promise made to such prayers. Ans. This Ob∣jection doth not conclude that which is in controversie; its one thing to say, that the promise is the alone and adequate ground of prayer, so that we may not pray for what we have not a promise; against which this argument may be urged (though to little purpose) and its another thing to say (as we said) that the promise is a sufficient, sure and infallible rule and warrant to pray for what it offereth, Albeit there may be other grounds to pray where that is wanting. Yet it may be a suffi∣cient warrant, though not the sole and only warrant. But, 2. the promise doth extend to every thing that is good, Ps. 84.11. Ps. 85.••2. Ps. 34.10. &c. And therefore unlesse these prayers have not some good for their object (and so if they be not sinfull, which none dare affirm, they being command∣ed of God) they must be grounded upon a promise, and accordingly have met with successe, when the conditions have had place: and as to the instances in the objection. 1. If there had been ten righteous men in Sodom. Abraham had prevail∣ed, and the whole Citty had been spared. 2. And the Lord did answer Moses his prayer, and did not destroy that stub∣born generation, Exod. 33.14, 17. 3. Pauls prayer was so far heard, that many Jews were converted; And, 4. many a time have persecuting enemies been reclaimed, and in answer to the prayers of those whom they put to hard sufferings, they have been converted. And as thus, 1. the object of such prayers being good, 2. the successe great (though strange and admirable) So also, 3. the qualification of such prayers, they being poured out in(e) 1.437 faith, do evidence, that those sup∣plicants did not want a promise for their encouragement.

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

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

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

As to the fourth, whether divine(f) 1.438 providence (taking the word not formally, for the eternal and immanent act of Gods counsel, but effectively, for the outward and tempora∣ry(g) 1.439 administration, or as it is operative, and by the effect declareth and manifesteth Gods eternal counsel to us.) It may be ask't (I say) whether, and how far divine providence may be acknowledged as an intimation and declaration of the preceptive and approving will of God? and so, when and how far it should be made a rule of our actings or prayers?

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

Concl. 1, Successefull providences are comfortable com∣mentaries upon these Scriptures that clearly hold forth our duty; if while we are walking by rule, being set a work by the authority of God held forth in the word of command, and encouraged by the word of promise, God smileth upon us by his work; as it will add oyl to the wheels and quicken our diligence, so it will be as eye-salve to anoint thine eyes, that thou mayest see more clearly; it will add light, and pre∣vent needless fears and scruples, which might arise from sense and carnal reason, in case of disappointment and crosse dis∣pensations. Thus Cato (who at first was a resolute asserter of divine providence) seeing Pompey so often prosper when his cause was bad, and miserably overthrown by Cesar while his cause was good, and(h) 1.440 himself so unsuccessefull in his essayes to maintain and recover the liberty of the Roman state, he then judged, that the world was governed by fortune and hap. And not Pagans only, but some eminent Saints have been sore put to it, and have succumbed at this temptation; from thence Jobs friends did infer, that he was an hypocrite; and David sa••d, J shall one day perish by the hand of Saul, 1 Sam. 27.1. Yea, Asaph is not far from blasphemy, Ps, 73.12, 13.14.

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

pretended by both parties for their cause, we should not make providence the glosse for clearing what difficulty was in the text, and give sentence for that cause which is followed with successe, and against them, who all the day(i) 1.441 long, are plagued, and chastened every morning. Providence may encourage a seeing man to walk forward, but(k) 1.442 cannot either give eyes to the blind, or make a dim eye see clearly: It may be compared to ciphers which serve to augment the number, when a significant note is set before them; but other∣wise a 1000 ciphers cannot amount to the least of numbers. When success followeth a promise made to a commanded duty, its a new bond and encouragement to continue in well-doing; but when it goeth alone, or before, and wou••d draw Scripture along with it, to give an eccho and report to what providence is thought to say and cry, it will prove a poor warrant to him who is unbyassed.

And as successe will not justifie an action or course otherwise questionable, so we can have no(l) 1.443 warrant to appeal to providence in our undertakings; and make it a judge to determine any contraversie. This were to oblige the Lord to give us a new rule, and to make his works speak what he never commanded them to say; this were to limit the Lord, that he might never chasten his people while they had to do with unjust and self-seeking men, and when they owned a good cause; &c. Thus providence must only be esteemed a commentary for amplification of a clear text, but not for explication of what is abstruse and difficult.

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

••s have no other plea for justifying their wayes, judge [it their wisdom to make use of this rather then of none; especi∣ally since it is a popular and sensible demonstration, which often proveth more concludent with the brutish multitude, then the word of God; especially if there be a(m) 1.444 continued series and succession of favourable Providences, and that not∣withstanding of many and great interveening difficulties; O! (will the multitude then say) this is the hand of God, we may see the Lord owning and working for such courses and wayes: but certainly such as lean to such a rule, must either be very blind, or wilfully blindfold themselves: all ages and interests may furnish many instances for showing the crookednesse and inequality of this pretended rule: and who is he, (whether he be good or bad) who hath observed the severall steps of providence towards himself, who cannot tell of the many and various vicissituds of providence he hath met with? and the Scriptures afford so many examples of crosse-providences towards the Saints while they have been following their duty, and maintaining a just cause, and of prosperous and successefull dispensations towards the wicked in their oppression, injustice and violence against the Saints, that it were lost labour to stay upon citations. And O! what grosse and abominable absurdities would follow, if pro∣vidence were set up as a(n) 1.445 rule? Then treason, rebellion, theft, murder, oppression, &c. would loss their name, and become good and commendable, when they are accompanied with successe; and conscience of duty, religion, loyalty, self-defence against usurping and oppressing invaders, &c. must be accounted sinfull and unlawfull, when unsuccessefull. And thus if we make providence our Bible, and seek our rule from thence, we must condemne the generation of the righteous and blesse them whom the Lord abhorreth; yea and the Godly must be accounted too rash, if they set themselves to do never so necessary and commendable a work, unlesse they be assured (which without a revelation cannot be) that their undertaking shall be accompanied with successe, and if the vilest miscreant did design never so wicked an enterprise▪ we might not disswade or rebuke him, if he can show us how

he shall accomplish it: and thus the wild Irish must become excellent casuists, Who (as(o) 1.446 Cambden reporteth) suppose that a booty is sent to them from God, and that they would sin if they improved not such an opportunity as God did offer unto them: and they do not think that violence, oppression, theft, man-slaughter, &c. displeaseth God; because God would not offer them an opportunity to sin, and yet he open∣eth a door to them for doing these things, and followeth them with successe.

You will say, the Lord sendeth us to his works as our in∣structers and monitors, Psa. 19.1. Psa. 46.8. Mic. 6.9, Act. 10.17. Rom. 1.20.21, &c. Ans. We do not deny that Gods works have a voyce, but for the most part not easily understood, its like the hand-writing upon the wall, which though the Astrologers and Caldeans did see, yet they could not find out the meaning and interpretation of it. Its true that providence is, 1. a sure commentary (as being no other thing bu•• the product and execution) of Gods purposes and decrees, but as Gods decrees are not our rule, so neither any intimation or declaration thereof. As Prophecies and predictions, which show us what God purposeth to do or permit, are not, (as we have heard); so neither providences which declare what God hath done or permitted to be done: the one holdeth out to us the object of Gods decrees as fu∣ture, the other as present or past; and so if the former be not a warrant for us to do, neither can the latter justifie what we have done. 2. Though providence cannot discover our duty, yet it discovers to us much of God. His works proclaim his glory, his mercy, justice, forebearance, wis∣dom, power, holynesse, &c. And thus by necessary conse∣quence (though only secondarily and indirectly) they may discover unto us the(p) 1.447 naturall (as some call it) worship of God, that he is to be feared, obeyed, loved, &c. and upon this account the Gentiles are said to be guiltie, in that while by the creatures, and works of Gods hand they did know him, yet did not worship him accordingly; in that they did not put in practice that lecture concerning the glori∣fying of God, which the volum of creation and providence

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

longer on the Lord? 2 King. 6.33. Thus Saul imagined, that the rod did point out to him the way to Endor, 1 Sam. 28.7.15. thus mercies to such, become(q) 1.448 Syrens, they sing to them till they sink them; and rods become Croco∣diles, by their teares they draw the passenger from the right way, and then drive him to his ruine. O! beware then least thou mistake the voyce of providence; that thou run not to thy lusts and carnall interest to consult with these, while it sendeth thee to the word: and see thou sit not down satis∣fied with the streame, which is offered as a guid to lead thee into the fountain; make not the rod say what it cannot, and hath no commission to speak; though it may open the window that the sun-beams may enter in, and anoynt thine eyes that thou mayest see the light; though it point out the fountain, yet light must come from the sun, and water be brought from the right fountain. It cannot testifie(r) 1.449 what is good, and what the Lord requireth of thee, without, far lesse contrary to, the Word; it may be an additional and cumulative, but must not be made a solitary witnesse. The Lord hath warned thee, that if thou make it bear witnesse to the goodness or badness of an action or cause, or concerning his approving or disapproving will, that it will prove a lying and false witnesse, Eccles. 9.1, 2. Eccles. 8.14, &c. He recalleth thee from following such a blind guide, and sendeth thee to that sure and infallible rule, His laws and testimonies, as absolute arbiters to judge and determine what is light, what darkness, and what right, what wrong, Isa. 8.20. And wo to him that dare add unto the Word of God, and set up another rule, as if it alone were not compleat, perfect and sufficient, Prov. 30.6. Rev. 22.18. Deut. 4.2. Deut. 12.32. And here Papists and Sectaries, these two great extreame, do meet and joyn together in accusing (though upon far diffe∣rent(s) 1.450 grounds and pretences) the Word of God, of insuffi∣ciency and imperfection. Oh! let us pitty poor Pagans, who have not another Bible wherein to read the mind of God, and whence to learn their duty, except the works of God(t) 1.451 within and without them. And let us more thankfully improve the Word of truth communicated to us, then to set

up in its room, another rule of our own devising, and(u) 1.452 pre∣pare our selves to the battel at the uncertain sound of that trumpet.

But not minding to prosecute this point any further, we grant, that providence should be the matter of praise, and a motive to confession, but must not be set up for a rule to our prayers and supplications: we should blesse God when he prospereth our(x) 1.453 lawfull endeavours; and when he cros∣seth our sinfull wayes and stampeth them with some mark of his displeasure, we should take with our guiltiness; when he sendeth out his storm, its time for sleeping Jonah to awaken, to strike sail and turn.

It may here be enquired, if in our personal cases, any light may be received from providential encouragements and dis∣couragements? and it must be remembred, that this questi∣on is not propounded concerning duty and sin, and what is in it self, and in specie, lawfull and unlawfull, having already spoken to that quaeree, and shown, that we have no other judge for determining that controversie, but the law and the testimony: But the present question is only to be extended to things(y) 1.454 lawfull, which of themselves are indifferent; and which (if we abstract from circumstances of persons, time, place, &c.) may without sin be either done or left undone, whether or not in such a case the dispensations of providence, may be made use of for clearing of scruples and difficulties concerning expediency and inexpediency, a call or want of a call to do, hic & nunc; so that what was only in the gene∣ral, and permissively (that I may so speak) lawfull, may by a call and invitation from providence, become good and expedient, and so in particular lawfull, mihi & in act•• exercitol, fit and pertinent to be done by me at such and such a time.

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

that journey, &c. Ah! how should Christians be ashamed to observe such lying vanities, since the very(z) 1.455 heathens have condemned this madness and folly; which may be called Sathans A B C, the first rudiments he teacheth his disciples, whom at length he leadeth(a) 1.456 captive at his will: And as the devil will be busie, and do what he can to make the event answer these ridiculous prefigurations, so God in judgment to those who observe such vanities, may suffer it to be so, for hardning them in their delusion. But O! what blindness and superstition must it be to divine and prognosticate the event of enterprises from such providential occurrences as have no influence upon, nor connexion with such a business and undertaking? And they, who do not value or observe such lying signs, will find them to prove as false in their threatnings and promises concerning the futurition of events, as they are unable, unfit and disproportionat; yea, ridiculous and altogether impertinent for effectuating and bringing them to passe. But since the bell must clink what the fool doth think, No wonder though he can spell what it doth knell. Certainly such Dreamers have justified the presumptuous Astrologers and Star-gazers; for albeit they dare undertake to read in the great ordinances of the heavens, what the Lord never wrote in them; yet there be many lineaments in that great and glorious volum, which the most intelligent cannot discern, and the Astrologers may see (but they will not con∣tent themselves with that sight) some natural connexion of causes and effects, and where they cannot perceive that clear∣ly, yet there may be some ground for a probable conjecture; but there no essay can be made, neither is there the least ground to enquire after any connexion, dependance, or cau∣sality between the symbol and the thing signified.

Neither, 2. will it be denyed to be rash and unwarrant∣able, for any man now to desire and expect a miraculous dis∣pensation; and to say with(b) 1.457 Gideon, shew me a sign? And albeit the Saints sometimes have such a thought suggested to them, yet they should reject it, as a temptation coming from him, who can transform himself into an Angel of light, that he may draw us to the paths of darkness. But yet the hand

of Joah is not alwayes discerned, especially in the night of desertion. Thus that religious Lady Gregoria, being much disquieted about her salvation, writes to Gregory, that she would not cease to importune him till he received a revelation from heaven that she should be saved; to whom he well replyed, that she did ask an(c) 1.458 hard and unprofitable thing; for though I did receive (saith he) yet how should I be able to certifie thee that I had received a revelation. Thus also that English(d) 1.459 Gentlewoman, who being under exercise of conscience, said to the Minister sitting by her, If I must be saved, let this Venice glasse be kept from breaking while I throw it against the wall. And though the Lord would not break this bruised reed, but would rather work a miracle, yet his wonderfull condescension doth not excuse her rashness, and she was justly rebuked by the Minister for her sin. Lu∣ther his practice was most heroick and observable, who being (as he(e) 1.460 confesseth) often tempted to ask signs and re∣velations from heaven to confirm him in that way, which was at the first so solitary and full of dangers, protested he would have no visions or miracles, but would take Gods Word revealed in the Scriptures for all. And no lesse considerable was the carriage of that holy old man, to whom (as Gerson(f) 1.461 reporteth) Sathan appeared in a most glorious maner, professing himself to be Christ, and that he appeared unto him because of his exemplary holiness; to whom that expe∣rienced servant of Christ quickly replied, I am not so curious as to desire a sight of my Saviour here on earth, it shall suffice me to see and enjoy him hereafter in heaven; withall addeth this pathetick ejaculation, O Lord(g) 1.462 let a sight of thee in another world, and not in this, be my reward.

Yet, 3. if the Lord should appear in any extraordinary work of providence, we must not slight or despise such a dis∣pensation: It hath a voice and doth cry, and we should hear∣ken and observe what it saith; I say not we should wel∣com Anti-christ, though he come with signs and lying won∣ders, 2 Thes. 2.9. and that we should believe another Gos∣pel, though preacht by an Angel from heaven, Gal. 1.8. we having a more sure word of prophecy whereunto we must

take heed, 2 Pet. 1.19. when we have the light of the Word for our direction, we must not stay or alter our course for any dispensation of providence, although extraordinary and wonderfull; yet, we should not altogether slight such rare and astonishing works of God; they speak to us and we should ponder what they say; they are our talents, and we should improve them: we should re-view our wayes, and warrant, that if we be following duty, we may, from such a reflection, strengthen our selves, and guard our hearts against that temptation which the Lord hath sent (as that sign and wonder of the false Prophet, Deut 12.1, 2, 3.) to prove us; but if upon examination we come to see that our course is wrong, and that we have been set a work upon some mistake, and that our zeal hath been without knowledge; let us then thank God for it, and turn at that warning. We have a considerable instance hereof in those Jews, who at the com∣mand of Julian the Apostat, did essay to build again the Tem∣ple at Jerusalem, against whom the Lord appeared by so many(h) 1.463 signs of his displeasure in these strange dispensations, first a great tempest of winde and thunder, and terrible earth∣quakes swallowing up the new-laid foundation of the Tem∣ple, together with the instruments and materials they had pre∣pared for the work; and though thereby they were a little stopt, yet they will make a second attempt: And then behold, 2. a fire rising from the foundation they were laying, which continuing for a dayes space, did consume the new work, the work men, and what necessaries they had again provided for the work: and while (as(i) 1.464 some report) they will not yet desist, but will make the third essay, behold a crosse appearing in the air, and in their garments, which all their washing could not wipe away; which strange dispensations, as they did so far work upon them all, as to make them leave off to prosecute that design any further, so they did prevail with some to fall upon an impartial examination of their way, whereby they were led in to see their error; and taking that warning as coming from God, did immediately give up their names to Christ. The Lord's hand is not now shortned that it can∣not work as in the dayes of old, when it seemeth good to

him, he yet worketh wonders in the earth: But, though now it be more rare to meet with such signs and wonders, yet, there may be such a series and combination of ordinary dis∣pensations, as may deserve our serious consideration, and the effect and product may seem strange and astonishing. O! but let us take heed lest we be deceived by the working of Sathan, that his signs and lying wonders beget not in us strong delusions, and turn us not from the way of righteous∣ness, 2 Thess. 2.9, 10, 11, 12.

4. As for ordinary dispensations, we have no warrand from the Scriptures, or the practice of the Saints, to lay too much weight on them, or to expect light and direction from them. And as it were a tempting of God to appeal to pro∣vidence, and the event and success of our undertakings for their justifiableness; So it were no less rash and unwarrant∣able, foolish and dangerous, to be led by invitation from pro∣vidence, and to wait for that before we set forth. The Lord might justly make thee meet with disappoint ment in the issue, when success and a smiling providence, in the beginning, was the motive that led thee on. If thou wilt not knock till the door be opened, thou mayest wait long and ly without, while all within was in readiness to have welcomed and kindly en∣tertained thee; and if thou be too confident in a promising opportunity, he may send some blast in thy teeth to make thee strike sail, and cause thy vessel return to the harbour empty. Hamans promotion and moyen with the King did prove a step in his way to the gallows, his advancement made him proud and became an occasion of his ruine, Esth. 3.5. and 7.10. and Joseph's fetters and imprisonment did lead to his advancement; Joseph must be sold as a slave before he be a Father to Pharaoh and Lord of all his house, Gen. 45.7, 8.

Yet, 5. we dare not simply condemn the observation of the ordinary works of providence, and generally conclude, that no use may be made of these for light and direction in our way. But, to determine and set bounds here, and say, thus far may we go and no further, and at such a time and occasion and no other, is no small difficulty, hoc opus, hic labor est; and knowing none who have gone before us in this enquiry,

we shall take the more heed to our steps, and, in modesty and with submission, offer some few particulars, which may oc∣casion a more full disquisition by others. 1. Then, although it be certain that we should commend our wayes to God, asking light and direction from him in every business we put our hands to, that he would hold us (as he did that holy man, Ps. 73.23, 24.) by the right hand, and guid us by his coun∣sell; yet, we cannot expect an extraordinary revelation, or to hear a voice from heaven pointing out our way. Neither, 2. must we imagine, that the Lord will blind-fold our un∣derstanding, and violently draw us; But that, 3. he will deal with us in a suteable and convenient way, making use of congruous means for perswading and alluring reasonable creatures to follow, or to reclaim them from such and such wayes and courses. And thus he doth direct us by suggest∣ing to us, or bringing to our memories, such motives and ar∣guments as will prevail with us, and offering to our conside∣ration such dispensations as may have influence upon our judgment, and help us to right purposes and resolutions.

And to say that we should not thus ponder and improve such works of providence, is in effect, 1. to deny that we should take notice of Gods care, and what our kind Father doth for us. And, 2. to say that we should not make use of our reason, nor lay hold upon what opportunity the Lord doth offer unto us, and thus to give carnal men the advan∣tage of Christians, as to the observation and right improve∣ment of providence: For, though such take little notice of his band, yet they observe his work, and what price he put∣teth into their hands; and will not be so foolish as to walk in that(k) 1.465 way they see hedged up with thornes, nor to slight any promising opportunity calling them to enter in at an open door.

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

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

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

expediency and inexpediency, gain and losse, outward advantage and disadvantage, yet not simply (as if there were no more to be enquired after) but in reference to the sanctifi∣ed use thereof, as it may be a mean and help to us in glorify∣ing the giver, and for working out our own salvation, O but whatsoever dispensation would draw us aside from the holy commandment, and would lead us to any sinfull way; let us not hearken to it, but let us reject and abominat it as a temp∣tation.(n) 1.466 The (l) righteous must be bold as a Lyon, and with resolution set himself against all mountains of opposition, not hearkening to the voice of any work that would stop his ears from hearing and obeying Gods Word.

4. As we have no warrant to ask, and upon every occasi∣on to expect such weighty and remarkable dispensations, so to value too(m) 1.467 much, and to be led by ordinary occurrences and common dispensations of providence, were foolishly to bind our selves with setters of our own making, and supersti∣tiously to set up, and follow a directory of our own devising, and with our own hands to plait a net for catching our selves, and to wreath a yoak about our own necks; and those who are so far deluded as to walk by such a rule, would rather be an object of compassion then derision, as being infatuated and given over to the hight of folly and delusion.

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

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

some weighty ground and special consideration. Neither, 5. must such a one boast, and be too confident in that dispensati∣on he pitched upon for a sign, though it be given, he should not promise too much of it, but patiently wait till he see if the event doth answer his expectation; and in the mean time, he should beware least his impatience, or vain confidence in that he hath met with, do not intercept and hinder the accom∣plishment. 6. After he hath seen the event to answer his desire and expectation, that it may prove a blessing, he should, 1. be humble, 2. be thankfull, and, 3. beware that he make not a wrong use of this rare dispensation, and set it not up as a preparative for ordinary cases, and be not from thence encouraged to follow the like course, while he is not placed in the like circumstances. If these and such like conditions be observed, we dare not peremptorily condemn such a practice, and deny that the Saints may at any time say (with him, Ps, 86.17.) shew me a token for good. As there is no ground to think, that David there did ask an ex∣traordinary and miraculous sign, so neither to affirm that he had some extraordinary and special warrant to put up such a desire. I know that our Divines do generally conclude, that it is unlawfull and a tempting of God to ask a sign from him without som special warrant and revelation. But they may be interpreted to speak of miraculous, or impertinent signs, which have no connexion with the event; or if of such signs also to which we did limit the question, then they have not absolutely and universally condemned such a practice, but when it is not so qualified according to the conditons and proviso's held forth in our resolution, Thus(n) 1.468 Amesius (though once and again he see neth to speak as peremptorily against this course, as any I have read, yet)(o) 1.469 granteth, that Beleevers may sometimes, without any speciall inspirati∣on or instinct (such as he had been speaking of, Sect. 17.) seek a sign from God in some necessary and intricate case, and for confirmation, alledgeth Abrahams practice, Gen 15.8. which upon examination will be found to hold out (if it be acknowledged for a rule) more then we have granted.

6. It may be enquired, if in our several straits and exi∣genees, we may run to the Scriptures, and set up that for a rule that first occurreth, if pertinent to our case? and if we should look on what it saith, or may be from it collected as a call to us to do or not do, and to do thus or thus? Ans. As it is certain, 1. that we may commend our case to God and ask direction from him; 2. that we should reflect upon such passages of the word as relate to our case, and may give light to us; So, 3. I think that it were too rash and truel peremptorily to condemn the practice of some experienced Christians, who while in suspence, and not knowing what hand to turn, have had their recourse to the Scriptures, let∣ing their anchor fall where the Lord in his providence did lead, who thus at a venture have met with a sutable and pertinent word: Yet, 4. we grant that it is not easie to deter∣mine what use should be made of such a word; for albeit sin and duty be clearly revealed in the Word, yet expediency and inexpediency, a call to do or not do, hic & nunc, could not (because of the multitude and variety of circumstances) be particularly there determined. And this case seemeth to be much like the former, there being here a sign (as it were) sought from Gods Word, as there by his work; and so observing the directions set down there, we may make the like use of that passage of Scripture, which might be made of that dispensation: yet (as it would appear) we have a greater liberty here, and we may with lesse hazard of tempting the Lord, run to his word, then to any of his works; he having appointed the former and not the latter, to be our(p) 1.470 rule (though not properly as to this, yet in another case) and there-therefore it would seem, that we may more confidently in every case run to it for direction, then to the other. Yet here also there may be several mistakes and errors; as curiosi∣ty, rashness, pride, a mistake and mis-application of the Word; superstition, by laying more weight on that passage then it will bear, extending it beyond its light and direction, and looking after something by way of a sign, in that the Lord hath offered a Word sutable and pertinent to our case. Ah thou simple and rashly confident! know, though that

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

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

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

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

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

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

dark characters, that few or none is able to read & understand: Though the works of God do speak, yet they often give an uncertain found. But we have that clear and sure Word of truth for our direction, which we may safely follow, and whereupon we may securely rest. The Sun-light of one single precept or promise, is of more use for our direction, then the glistring of may constellations of providence. The night is past of us, and though all the stare disappear and hold out no light, yet we on whom the Sun doth shine have no cause to complain, as if we were lest in the dark. And as the Word is, 1. a clear, infallible and never-erring rule; so its 2. constant, perpetual and immovable; we need not fear least the Lord abrogate and disannul it: but that same hand of pro∣vidence, which now holdeth out to us what our hears desire, may in a moment be lifted up against us; that same hand that now seemeth to open the door, may shut it when he pleaseth, and crush thee, if thou stand in the way.

Sect. 2. For what things, and in what order and maner should we pray?

THe promise being such a sure ground and foundation of prayer, we may safely go where see this star point out our way; the promises are not only precious and ex∣ceeding great, 2 Pet. 1.4. But also (like the(a) 1.471 command∣ments) exceeding broad, and of a large extent; they go as far as a rational and sanctified appetite can reach. The will (I confesse) may chuse every(b) 1.472 good thing, and the pro∣mise is of as large a compasse. The Lord hath said, that he will give grace and glory, and are not these very large and comprehensive? yet least any should complain, he will leave no room for any exception, but as he hath promised to give these great mercies; so that he will withhold no good thing from his honest servants and supplicants, Ps. 84.11. Ps. 34.9, 10. Ps. 23.1. Ps. 85.12. &c. and that he will preserve them from all evil, Ps. 1 21.7. that he will preserve their soul, ver. 7. and their body, their going out and

coming in; and that he will not suffer their foot to be moved, ver. 8, 3, 5, 6. Thus the promise excludeth nothing that is good; and I know no good thing, which we may not pray for. Goodness by the Phylosophers, is thought to be a rela∣tive property; and in the Schools that is called good, which is fit and(c) 1.473 convenient; which general may to good purpose be applyed to this case in divinity, while we enquire what is good for a Christian, and what he may claim and ask, as be∣ing his by vertue of a promise? viz not every thing which his lust doth crave, but every thing that is fit and convenient (and so good) for him: It may be riches, pleasures, honours, &c. would not hic & nunc, and at such a season be convenient for him, but would prove a snare; and therefore there is no pro∣mise, that we can absolutely and peremptorily plead as a bond for such a supposed mercy. The object of the promise must be some good thing, bonum tibi, there can be no promise made to thee, but it must be concerning something which is good and covenient for thee; otherwise, it were rather a threatning then a promise.

O! If all our prayers and desires were thus limited, and did carry alongst with them this proviso; we would not be so peremptory in our requests, nor so impatient under a repulse, nor so ready to call in question Gods love and care, and the truth of his promises, when in mercy he refuseth to satisfie our lusts and foolish desires. And O! with what confidence, security and calmness of spirit might we roll our selves, and all our affairs over upon our kind and provident Father? who as he will not withhold what as good, so will not suffer what is evil to come near us. But as thou mayest ask every good, so only what is good: for no evil can be an object of love and desire, but rather of hatred and aversation, and so falleth not under a promise but a threatning: and thus cannot be a fit material for prayer and supplication, but rather for deprecation or imprecation.

But here we might speak to this question, whether we may desire and pray for any evil, whether of sin or suffering, though not absolutely and for it self, yet as it may be a mean for humbling of us, and drawing us near to God? There be

few of those we have read who propound, and none who at any length do speak to this material (as we conceive) case; but since there be so many particulars, which we must speak to in this Chapter, we shall remit this to Part 3. and handle it amongst the cases. Only let us from thence suppose, that the object of our prayers must be something that is good, fit, convenient and profitable to us, and that not only respe∣ctively and in reference to such an end, but also absolutly and of it self, at least negatively and permissively. And thus it must not be evil, either morally, or physically, it must not of it self be either dishonourable to God and contrary to his law, or afflictive and bitter to us. But as to what is thus good, thou art not straitned either by the promise, or the nature of this performance; we have both conjoyned and meeting together in this center, or rather diffused through this large circumferene, Mat. 7.11. Your Father which is in heaven shall give good things to them that ask him.

We need not descend unto particulars, these being so many and different; whatever thou stands in need of, what ever may be useful and profitable either for soul or body, for this life or that which is to come, for thy state and calling, for thy present exigence and condition, &c. thou mayest ask in prayer, and plead a promise for the obtaining of it. All which good and desirable things, are summarily comprehended under six heads, in that perfect pattern which our Lord Jesus taught his Disciples, Mat. 6.9. Luk. 11.2. a commentary and explication whereof, we purpose not to offer now, especial∣ly, since that hath been often and fully done by many judici∣ous and learned Divines. But we shall reduce what we judged necessary to add concerning the object of prayer, into two generals, viz. of things and persons. Of the first, we shall speak here, and of the second in the following Secti∣on.

1. Then as to these good things and mercies, which are the matter of prayer; it would be observed, 1. that these are either temporal, belonging to our bodily and perishing be∣ing in this world, or spiritual, which do(d) 1.474 more immedi∣atly concern the soul, and our everlasting being and happi∣nesse.

2. Both spiritual and temporal mercies may be subdi∣vided, for some of them are more, some lesse necessary for obtaining the aforesaid ends, as amongst spirituals, some are necessary for our being and spiritual life, others only for our greater comfort, vigor and activity in doing; so amongst temporals, some are necessary for our bodily being and life, others only for the comfort, better accommodation and emo∣lument thereof. And accordingly the promises do, and our desires and prayers should in a different maner respect these objects. For clearing of which (as being the main scope of this Section) v••e shall lay down some few positions, beginning with temporals; and as to these, first, laying the foundation, and shewing that they may be lawfully askt, before we speak of the maner how they should be askt.

Concl. 1. We need not fear to go to our Father for a sup∣ply of all our wants, as well outward and bodily, as spiritu∣al. Thus our blessed Lord, in that perfect pattern of prayer, Mat. 6.11. Luk. 11.3. hath taught us to ask our daily bread; and Agur by his example, Prov. 30.8. doth war∣rant us to pray for food convenient: and the Apostle exhor∣teth us to make our requests known unto God in every thing, Phil. 4.6. And there be so many promises concerning these outward things, and so many instances of prayers put up by the Saints, registred in the Word; especially in the book of the Psalms, that it were not worth the time to insist upon citations; having the constant practice of all the Saints, as daily memorials of our duty, and as so many torches to shew us our way. Yea, this seemeth to be one, and not the least of these reasons, why the Lord doth subject and expose us to so many wants and dangers, that we may run to him for a supply of our wants, and for protection from the evil we fear; and we should look upon these, as so many messengers sent to invite us (as the famine did the prodigal) to draw nigh to our Father. We will not now digress to confute the old Manicheans, who affirmed, that only these temporal and outward things were promised in the old Testament; with whom in this(e) 1.475 Soci••ians and(f) 1.476 Arminians do joyn, al∣beit some of them would mitigate the mater by their distincti∣ons,

while they tell us, that the Scriptures of the old Testa∣ment do expresly and directly speak only of temporals, so that the people of the Jews could not understand, nor collect from thence any ground for beleeving a life eternal: As if God had only proposed to that people a swinish and Turkish felicity. Neither will we now meddle with these hereticks (whom(g) 1.477 Theophylact calls Masselians, and Augustine, Psallians, who on the other hand do teach, that we should not labour or care for temporal and outward things; her••••e it would appear, that they did teach that we should not p••ay for them: were it nor that(h) 1.478 Augustine tells us, that they belong to the Sect of the Euchits, who pleaded, (but I am sure not by their p••••ctice) that men ought alwayes, and without intermission to pray; and then surely no object, whether temporal or spiritual, must be excluded from those perpetual prayers: And yet what we may not some one way or another care for (especially as to those things that require our labour and endeavour for obtaining of them) that we may not (I would think) pray for. But in opposition both to Manicheans and(i) 1.479 Masselians, let us lay down this sure con∣clusion; That godliness alwayes was, and still is profitable for all things, having the promises for things belonging both to this bodily perishing life, and for that eternal life of glory, which is to come, 1 Tim. 4.8. Its true, the antient people had many particular promises of earthly things, which we cannot lay claim to. The Church then being in her infancy, was accordingly left under an elementary paedagogy, and had a greater allowance of sensible and outward mercies, as being more sutable to their condition: as their ordinances were more(k) 1.480 carnal, consisting for a great part in externals, and in outward bodily performances; so the promises and motives to obedience, accordingly did more respect their outward state and condition here in the world, then now under the Gospel, when we (being liberate of the yoke of these bod ly rites and ceremonies, and light having arisen to us after these(l) 1.481 shadows are gone) have more spiritual duties, and more pure motives and encouragments. Not that their perfor∣mance were not also spiritual, and as if these types had not

pointed out Christ, whom they were to eye in all sacrifices, washings, &c. But because the maner of performance was much conversant about the outward man, and sensible things, Nor, 2. That Christians have not the promise of this life and for temporal mercies; but because they had many particular, peremptory and absolute promises for such things, which do not belong to us, who instead of Canaan, a land flowing with milk and honey, have for the most part the crosse for our portion and badge here in this wilderness, as being more pro∣fitable to us, and more subservient to his glory, who often maketh. the(m) 1.482 ashes of the Saints the seed of the Church. Its true, the general promises made to that people, do no less belong to us then they did to them; for instance, that word, Ps. 84.11. is no lesse true to day, then when it was at first written; the Lord being no lesse then he was then, a Sun to comfort, and a Shield to protect his people. As the Lords hand is not shortned, so neither is his bowels more straitned and narrow towards us Christians; yea, as to these temporal mercies. And if they were as fit and convenient for us, we should have them as certainly, and in as great abundance. But the thing indefinitly promised, not being hic & nunc, and as clothed with such and such circum∣stances fit and convenient for us, qua talis, and as such it is not contained in the promise. And thus, though the Lord will with hold no good thing from them that walk uprightly, yet he will not give such a supposed mercy, but really a snare. And thus in withholding of it, he withholdeth not what is good, but what would be evil. We will not now enter the lists with(n) 1.483 Thomas and Cajetan, whose words, if rightly understood, may admit an orthodox sense, albeit to the first view it would appear, that they denyed that temporals should be askt. But(o) 1.484 Guido de Bai∣sio, hath here fallen into such a manifest contradiction, that I know not what can be said for his vindication; but leaving that task to those of his profession, we shall only propound one or two objections, which might (as we conceive) stumble some weak ones.

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

And thus we may well retort the argument, what we may(p) 1.485 desire, care and labour for, that we may pray for; we may not put our hands to that work, on which we should not ask a blessing, and praise him when he followeth our labours with successe: all care then is not forbidden, but a carnall, immoderat, distrustfull, excessive, perplex∣ing, and soul-destroying care, anxiety, and labour; when thus we seek these outward things, and make them our idol, when we prefer them to the Kingdom of God, and dote upon them as necessary things, which we cannot and will not upon any tearmes want, this is a pagan-lik sin to be abo∣minated by all who beleeve that there is a life to come; and it is the bane of our profession, that so many titular Christi∣ans

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

Object, 2. That which we most desire and covet, may prove most hurtfull and noxious to us;(q) 1.486 riches, honors and pleasures have often occasioned not only the eternall ruine of the soul, but also the shame, misery and bodily ruine of who have enjoyed them in greatest aboundance; Were it not then best and safest not to pitch upon any of these things, but to hold in the generall, casting our selves over upon the Lords holy and wise providence, what he may make choyce of that which is good and expedient for us to have and enjoy? Ans. I have often with admiration called to mind the opini∣on of(r) 1.487 Socrates and Plato concerning this particular, their modesty and self-denyall, and resigning themselves wholly over to divine disposal, they would not prescribe to the Lord as not knowing what in particular to ask, and therefore would only in the generall pray, that ••od would give what is good. O! how should such a consideration as this humble us, who are often so particular and pe∣remptory in our carnall desires, that Fachel-lik we must have them satisfied or esse we must die through impatience and discontentment? Many Pagans shall rise up in judgement against this generation and condemn it because of its worldly mindednesse. O! If we did trust more to the Lord, and were lesse peremptory in our desires after these things, our earthly portion would be greater, better and more secure; and our way to the heavenly inheritance more easy, sweet and safe; yet we do not condemn the examples of holy men set down in the word, nor the constant practice of the Saints, who in their Prayers have named such particulars as they conceived to be needfull and convenient for them: what others have done in this kind we may and ought to do, we

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

3. Object. may be this, we must pray in faith, [Obj. 3] nothing wavering; but we cannot with such confidence expect and ask any of these temporall things; and therefore they are not a fit object of Prayer. Ans. we shall in the Lords strength, Part. 2. Chap. 2. shew what is that faith which is required in an acceptable prayer; and therefore we will remit this Objection there to be discussed and answered.(n) 1.488

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

at their nod, call and determination. And thus the Lord (unless he will work a miracle and alter the course of nature, and contraveen that law and order he hath appointed in governing the world, or rather his suffering the creatures to sit in the throne of providence, and to govern the world according to their pleasure and inclination) must become like the Pagan idols, who can neither do good nor evil, Isa. 41.23. Jer. ••0.5. and the world must be governed by fortune and a blind providence: And the Lord must not be said to guide, rule, lead and determine his creatures, but they to rule, lead and determine him, yea, often (as in evil actions) against his will, and with abhorrence and reluctancy; nay,(t) 1.489 adversaries themselves are not ashamed to avouch and professe, that he who doth all things according to the coun∣sel of his own will, Eph. 1.11. is often forced (by vertue of that office, which as the universal cause he is obliged to discharge) to concur with his creatures according as they shall determine him, that he is often drawn and compelled by them. So that omnipotency is no lesse subjected to our will, then those habits and members which we use as we will; so that the Lord now is not a free agent, but a natural and neces∣sary; and though he doth know, yet he must wink as if he did not see, and follow the creature wheresoever it doth draw him. Thus in the general, those learned Rabbles dogmatize, and particularly as to the present case(u) 1.490 Sotus and Vega con∣fesse, that while we pray for temporal mercies, we only ask that the world may be governed by blind fortune, and that God would neither do good nor evil. For though their words be more smooth, while they say that they ask, that

God would give us these things, generali suo concursu & providentia, out of a general providence; yet, these words being duly pondered, do hold out no other thing then what we collected from them: for, their general providence is no∣thing else but an abdication of God's care and provision of his government and bounty. As for others, they either (of purpose, as it would appear) pass over this difficulty, and on∣ly speak of the necessity of prayer, as to spiritual matters; others hunt after some evasions, which neither they nor the reader can lay hold on. But,(x) 1.491 Polagius, their old Master, dealt more ingenuously, when he confessed, that prayer was scarce necessary, yea, or profitable: For, it was well said by(y) 1.492 Augustine, that there is nothing more foolish, th••n ••o ask from another that which is in our own power. We might extend this question to spiritual things, and shew, that these also, according to the principles of those men, do wholly de∣pend upon our selves, our own wills, and the right improve∣ment of our natural abilities. And thus the ancient(z) 1.493 Doctors, from this Topick, have drawn a strong argument against Pelagius and all his followers; that either we must leave off to pray, or else(a) 1.494 disclaim the Pelagian Doctrine. I know they speak of some moral swasion, some impression up∣on the understanding and outward offer of the Gospel; but, as for any work upon the will and heart, that they will not acknowledge: and as to the former, they put it in our hands also, in that they teach that we may merit, deserve, and thus procure, and (as it were) purchase it with our own money. But we will not now launch any further into this Ocean.

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

and importunity that should be observed and expressed in prayer, to petition such things from God; and therefore, as the desires poured out to God must be upon the matter law∣full, so also as to the manner, and qualification they must be deliberate and serious; and as to all such desires we joyn with(b) 1.495 Augustine while he saith, that What we may lawfully desire, that we may lawfully pray for. And what the Lord hath expressed in the promise, and given us his bond for, that some one way or other we may petition, either particularly, or in the generall; as hath been shown Sect. 1. But yet par∣ticularly to name, and desire such trifles as we could give no reason why we did ask them, and would be at a non plus if the Lord would put us to it to declare upon what motive and consideration we did offer up such desires unto him, would no doubt involve us in the guilt of taking Gods name in vain, and prostituting of a solemne ordinance, and not observing the preachers caution, Eccl. 5.1, 2. such a rash and empty oblation would prove a sacrifice of fools: for instance we may desire to overcome, and carry away the prize in pastimes, (it were too rash simply to condemne such desires, unlesse we also condemne such recreations as sinfull and unlawfull) and yet if we should go and present these desires to God, our conscience would smite us: for though we may desire such trifles, yet we must not be serious and earnest in such desires, nor let them have such room in our rationall appe∣tite as to dar to offer them to God, unlesse it be in generall: and then such prayers may truly be called(c) 1.496 conditionall, be∣cause while we expresse not the particular, but only in the generall pray for what is good, if such a particular be not good, nor held out in the promise, it cannot be included in∣to such qualified and conditionall petitions.

But you will say, what if much be lying at the stake, may we not be more earnest in our desires, and offer them up to God? Ans. But what warrant hast thou to venture so much? either pride, or covetousnesse must be the motive, and darst thou offer to God such desires as spring from such a root? it were a righteous thing with God, and might prove a(d) 1.497 mercy to thee, if such prayers were rejected, and

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

Concl. 3. The promise (which is the rule of Prayer both as to matter and(e) 1.498 manner) concerning temporalls, not being absolute, universall and peremptory, neither ought we to pray for them absolutely peremptorily and without limi∣tation, but conditionally, relatively, and with submission to the good pleasure of him who knoweth what is good and convenient for us: for these outward things being of them∣selves indifferent, cannot be absolutely and universally pro∣mised, the object of the promise being some good, some∣thing good to us, and in relation to our happinesse, and the one thing necessary, so that temporalls being of their own nature indifferent, they must stand under the relation of uti∣lity and profitablenesse when they are held forth in the pro∣mise, and should only be petitioned by us in so far as they may prove helps and means for obtaining that great end, and be subservient to us in the service of God and the work of our Salvation for we have no(f) 1.499 continuing city, but wee seek one to come, whose builder and maker is God. Ah what have we to do here, but to mak for home? this is not

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

Concl. 4. Although none of these outward things, no not our bodily life and being (which as the end must be more noble then all other things which are but means for maintain∣ing and comforting thereof) are so necessary that they should be absolutly and peremptorily loved, desired and askt, yet we may more confidently and peremptorily pray for a competent measure of those things that are more necessary for our being and life, then for meer accessories, or for aboundance and afluence of these transitory things: we may more warrantably pray for our(g) 1.500 dayly Bread then that our(h) 1.501 corne and wine may abound; and with(i) 1.502 Agur we may more peremp∣torily

ask food(k) 1.503 convenient, and that we be not pinched with poverty, then that we may have(l) 1.504 riches, honors and pleasures. There is a competency and sufficiency which we cannot determine, because it altereth and varieth according to our calling, place and condition; so that in respect of one and the same man, that may be a competency and sufficient portion for him while in a private capacity, which after he is a magistrate, judge, master of family, &c. is not enough nor sufficient for his condition, rank and place: albeit it were no difficult work to appoint for every one a Physicall (as I may call it) competency and measure, which may suffice for maintaining his naturall life and being; thus a very litle may suffice the most gluttonous appetite, for natura est paucis contenta. Yet only he whose wisdom is an unsearchable depth, can assigne to every man a politique and civil com∣petency sutable not only to his condition and rank in the world, but also to his condition as he is a Pilgrime and viator and as he is on his journey home-wards; for we are ready either to allow too much, or too litle to others; and al∣wayes too much to our selves: but certainly, a competency is desireable, he who is the(m) 1.505 God of order having appointed severall degrees and stations amongst men, doth no doubt allow to every man such a measure of these outward things as may be sufficient to maintain him in such a rank; and he may as warrantably petition such a measure of these things as is sufficient for that end, as he may ask bread to put in his own mouth: nay, this civil and morall competency is no lesse then the naturall included in that(n) 1.506 petition for dayly bread, and in Agurs(o) 1.507 desire of food convenient; for the persons(p) 1.508 us and(q) 1.509 me, must not only be considered in a naturall, but also in a morall and politick condition and relation; if we be masters of families, that will not be food convenient for us which doth not serve for the maintenance of the family, and that which may be enough for us and our families, will not be sufficient for maintaining us into that rank and degree which is requisit for one who is in a publick charge, nor for defraying the expences our place may put us to.

Yet let us not here exclude the former cautions, though

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

Concl. 5. While we say that temporalls ought not be absolut∣ly askt, we do not affirme our prayers for these things should be in that sense conditionall, in which the Logicians do call an enunciation conditionall and hypothetick; because thus the truth(r) 1.510 of neither part is considered, but only their connexi∣on; and thus doth(s) 1.511 affirm nothing to be existing, it doth not import that either the condition is, or shall be placed; or that the consequent, viz. what is inferred upon such a supposi∣tion or condition, now is, or at any time hereafter shall really be. I grant the promises concerning these outward things may thus be called conditionall; because the condition (either 1. of the expediency of these things, 2. of faith and other

requisits in our prayer; and, 3. of walking uprightly as to the person and supplicant) failing, these are not included in the promise, which is intailed to such a condition and pro∣viso; and so we cannot in faith plead such a promise, untill first we begg and obtain a pardon. And though there were no such failing, either in the person or his performance; either in the supplicant or in his supplication, which might in∣fer and (according to the tenor of the covenant of grace) pro∣cure a forfeiture of our right, and exclude us from the pro∣mise; though we may confidently and in faith approach the Throne, knowing assuredly that we shall have in answer to our prayers, either the particular (viz. if it be good and expedient) or(t) 1.512 else the equivalent, some other, yea, some better thing in stead of it, yet we must ask with submission as to the particular it self, not knowing whether or not, hic & nune, it be good for us, and so whether or not the promise doth give us a right to it.

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

respect the act and performance it self, yet looking to the whole complex, especially to the grant and return, in the supposed case of non-expediency, equivalently, and by just interpretation, we may be said not to ask the particular which we name in our prayers, but rather to ask that we may not have it; while we ask in subordination to the great end, we pray that we may not get, that which would obstruct and hinder our obtaining of it: And therefore since the particu∣lar we pitched on as convenient for us, is such as would prove a snare and a weight to beset us, while we are running the race that is set before us, while we pray for it relatively and in sub∣ordination, we pray that we may not have it in the supposed case of opposition, as shall at greater length be shown, Part 4. Here it may be ask't, whether we may also pray for the con∣dition? and thus pray absolutely for temporals. For accor∣ding to the rule in the Schools, An(u) 1.513 hypothetick proposition when the condition is placed, becometh absolute. And thus if the condition be a part of the object, and directly & in recto, belong to the mater of the petition, it is placed there, and the petition cannot be said to depend upon it as a condition, and so cannot in respect of it be called conditional. But not to contend for terms, the question is whether we may pray for the condition, that it may be placed; as for the thing, that it may be given? viz. 1. That the Lord would give such a particular; and, 2. make it a blessing. Ans. There is no doubt that we may ask a blessing with all we enjoy, but whether we may ask, that such a thing (of it self indifferent) may become a blessing that we may enjoy it, seemeth more difficult. For to us, such a petition seemeth to import too much eagerness and peremptoriness in our desire after such a thing; and therefore whatever may be said of this way of asking in it self, as not being simply unlawfull; yet it appeareth to be most safe, either to ask conditionally, or if the condition be also askt, and the placing of it be a part of the petition, our submission would then be expressed, and we would cordially protest, that though we ask such a thing, and that it may prove a blessing, yet we will not grudge nor repine though it be withheld, but will acquiesce in the good

pleasure of God, and will construe a denyal to proceed from the love and care of a Father, who knows best what is fittest for us to have or want; and who can abundantly compense and make up that supposed loss. But since the condition of expediency and subserviency to the great end, must belong to the object of our prayers either as a part, or limitation of it; we may enquire, whether alwayes we may reflect upon that condition? and only ask these temporals in relation and sub∣ordination to the one thing necessary. Ans. We will not now digresse to speak to that noble question, how we should in all our wayes intend and aim at the glory of God? But in answer to the present question, it will not be denyed that they, who must do(x) 1.514 all to the glory of God, must propose this end in that most spiritual and immediate part of worship, wherein we have(y) 1.515 fellowship with the Father and his Son Jesus Christ; that they, who must eat and drink to the glory of God, must ask their dayly bread to the glory of God. Its true, the Saints do not in every petition actually and for∣mally reflect upon that great end; yet virtually and by just interpretation they do; so that if they were askt, if they desired such a mercy, though it should prove prejudicial un∣to, and obstructive of the glory of God, and a hinderance of their salvation; they might truly reply, that they would not in any wise have it upon these terms, and that they would prefer affliction to such a supposed mercy: and this virtual and habitual intention, must exclude all peremptory and im∣patient desires after these things; we must not so forget the chief end, as to make these base things our end; which we must do, when we desire them so absolutely and peremptori∣ly, as that we will not bear a denyal: when these things are sought in subordination, they must also be sought with sub∣mission, as not knowing but they may be hinderances and impediments of that which should be most desired. I do not deny, that those things have a more immediate and direct tendency to another end, as being supports and comforts of our bodily and perishing life; and that they may lawfully be desired for that end; but life it self, and so all the means tending to that end, must be referred to an

higher end, unless we prove selfish and sensual Epicureans. And thus I would rather interpret then exaggerat that com∣mon saying of Philosophers and(z) 1.516 Schoolmen, that know∣ledge, health, &c. are desirable for themselves. I grant that they have some intrinsical goodness in them, and con∣veniency with us, and agreeableness to our natural, yea and rational inclination, and upon that account may be loved and desired, and so may become fines proximi and intermedii, the mediat and nearest end of our desires and endeavours: but, he who will rest on these temporal things (the most noble and excellent of them, yea, though they were all united and combined together and laid in one heap) as his ultimat, chief and last end, deserves not the name of a Christian.

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

of their fellow-creatures may question their right and put them from their possessions: though they, by their rebellion against God, have forfeited their right to his creatures; yet, thou mayest not, without a licence from the King, (which no Anabaptist can produce) serze upon the forfeiture. And thus the wicked have not only a providential right (as some, but most improperly do call it; for, though providence may give the possession, yet, it cannot give a right; otherwise thee vs and robbers might justifie their course, and plead their title to what they enjoy) but also, 2. a civil right, ratified by the Law of Nature and Nations, and the municipal Sta∣tutes of the place where they live: they have a right, 3. of inheritance, descending unto them from their ancestors; or, a right, 4. of purchase, by their labours and industry, by bargain, covenant and transaction, &c. And thus their ci∣vil right will stand as firm and valid in humane Courts, as if they were Saints and the holiest men on earth; but alas! they want a filial and federal right, they being(a) 1.517 strangers from the covenants of Promise, and (notwithstanding of their Profession) without God in the world; and (though they be titular Christians) without Christ, who is Heir of all things, Heb. 1.2. and through whom only they can have a spiritual right and sanctified use of the creatures; they will only thus become ours, if we be in Christ, 1 Cor. 3.21, 22. and wo to him, though his possessions were never so great, who doth not hold of Christ; who dar meddle with what is his without his leave, he is the great Heir, he is Heir of all, and yet how few do acknowledge his right: but, what is spoken of riches, Prov. 23.5. may well be said of all that is en∣joyed without Christ; they are and they are not, as if they were not; they will do no more good then if they were not enjoyed, nay, but much hurt, they are cursed: all will prove a snare, his meat in his bowels shall be turned into the gall and poison of asps, Job. 20.14, 16.

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

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

It is true, prayerless ones may have and possesse the crea∣tures; but only by prayer thou canst have a spiritual right, and the sanctified use of them, 1 Tim. 4 5. O then! what∣ever course thou take, do not slight and neglect prayer; we spake of thy warrant, Conl. 1. and now for pressing this exhortation, we shall add these few particulars. 1. What needest thou scruple to pray for these outward things, though they be not thy portion, and be as nothing in respect of the pearl of price and the one thing necessary? yet, they are in their own kind and maner(b) 1.518 good and desirable, 2 Tim. 4.4. they are usefull, they are suteable and conve∣venient for thee, Prov. 30.8. Yea, 2. they are in some way necessary, and we stand in need of them, Mat. 6.32. Nature requires them, our vocation, place and condition cal∣leth for them: Nay, 3. duty towards God and man doth call to thee to pray for them; for, without them thou canst not obey the(c) 1.519 commandment of paying tribute, of owing nothing to any man, thou canst not be hospital and distribute to the necessity of the Saints, &c. 4. And as the want of them doth thus hinder the performance of several duties, so it is a great temptation to many sins. O! saith Agur, Let me not have poverty least I steal, and take the name of my God in vain. 5. Go to the Lyons and Ravens and they will teach thee thy duty; they cry to God in their own way; the eyes of all things wait upon him, that he may give them their meat in due season, Ps. 104.21, 27. Ps. 145.15. Ps. 147.9. They cry with the voice of nature, and will not thou lift up thy soul and thy heart to God; indigence mak∣eth them groan, and will it not send thee to the Throne, and make thee cry to thy Father that he may pity thee? 6. What

we get by prayer, hath a heavenly excellency in it; though it were but a morsel of bread, it hath more dignity in it then all the gems and diamonds, and all the imperial Crowns of the world, which come by the hand of a common providence; all these things are but the bones without the marrow, the whole Turkish Empire (saith(d) 1.520 Luther) as great as it is, is but a crum which the Master of the family casts to the dogs: but, be it little or much that is given in return to prayer, it is a blessing indeed, and part of the childrens bread: and it's excellency appeareth in these particulars. 1. In that it is a stream flowing from the purest fountain; to wit, the love and good will of our Father; it is a fruit of love, and a seal and pledge of love, and as it cometh from love, So, 2. it tendeth to love; it is a coal to enflame our affections and to warm our heart; it is a motive and layeth an engagment on us to love our kind Father, who visiteth us every morning with his tender mercies: but prayerless souls take no no∣tice of Gods hand, nor do they much value his love. Hence, 3. it is a mercy indeed, a promised and covenanted mercy; as it cometh without that vexation, heart-cutring and di∣strustfull care, and excessive toyl and labour; so it is enjoyed with less fear, and is free of the snares and temptations that otherwise use to accompany it; the blessing of the Lord mak∣eth rich, and he addeth no sorrow with it, Prov. 10.22. It is by prayer that the creatures become good to us, and are sanctified as to their enjoyment and use, 1 Tim. 4.45. 4. The right and title of possession doth add very much to the worth and goodness of things, though not in themselves, yet as to us who possesse them: for, 1. Who doth value what a theef, robber, usurper or oppressor doth possesse? 2. How quickly may he be called to an account, and as in a mo∣ment, with disgrace, be stripped naked of all? yes, though there were not such hazard of losing them, yet, an ingenuous spirit, yea, a moral Pagan, would rather chuse a little, to which he hath a right, then thus to enjoy great revenues, Prov. 16.8. 5. We use to judge and esteem of the worth of things by their price, especially if laid out by a wise man and good mer∣chant; but every morsel of bread, the meanest creature thou

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

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

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

O then ! art thou called a Christian? and if thou be not an atheist and worldling, whatever pains and diligence thou art at, let this be the main, from which thou expectest more then from thy rising early and going late to bed; whatever care and labour may want successe, and prove to no purpose, yet thou shalt never seek his face in vain. He hath said, he will not send the praying soul away empty; and will he not per∣form? O then let us say, we would rather have a little this way, then all the riches and honours imaginable without the blessing; rather let us have none of these things with the love of God, then never so much in wrath. Have we little or much, or nothing with the blessing, we are happy; and all the work without this will prove but a curse and a snare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a gift and no gift. Ah Sirs ! all of us would have, and when would we say its enough? But O ! how few are they who take the right course, and run to the right foun∣tain? Whether would you trade with your own stock or not? whether do you expect more by your prayers, or your

labour and industry? and whether would you rather receive from God, or by the work of your own hands? canst thou say, that thou dependest upon God and will be content with his allowance, and resolvest to improve what he giveth, to the honour of his name; if this be thy purpose and desire, then hast thou little, or hast thou much, it is a blessing; thy con∣dition is good, and best for thee; thou hast, and thou shalt have more untill thou be satisfied, when the immortal crown shall be put upon thy head.

We will close this discourse concerning the right maner of asking temporal and outward things, with a word from the learned Augustine. When ye ask temporals, ask (saith(e) 1.521 he) in measure and with moderation; ask in fear and with submission, committing to him to give, if what we ask would do us good; and to withhold, if he know it would hurt. The Physitian knoweth, but not the sick, what would obstruct and what would procure health.

Concl. 7. While we compare spirituall things with tempo∣rall we must observe that order prescribed by our Lord Je∣sus. Mat. 6.32. Spirituall things must have the precedeney, we should seek first the kingdom of God, (which consisteth in righteousnesse, peace, and joy in the holy Ghost, Rom. 14.17.) We must seek the things that belong to that king∣dome(f) 1.522 first, not so much in respect of time, and externall method, (for the holy Ghost doth not peremptorily deter∣mine, and confine us to any order th••t way; and in that perfect pattern of prayer Mat. 7. the petition for dayly bread, is put in the midle) but first in regard of our estimation, affecti∣on and desire; our love, our care and endeavours must mainly be spent, and employed about these more excellent things; nay in respect of these, we must hate father and mo∣ther, and life it selfe when they come in competition; we must carry our selves towards these inferior things, which we are obliged to love most dearly, as if we hared them; we must forsake and abandon them, Luk. 14.26. Mat. 10.37, 39. We must count them as losse and dung for the excellency of the knowledge of Christ, Philip. 3.8. there is no com∣parison

between-things temporall and eternall; things that are momentany and the exceeding, and eternall weight of Glory; things that belong to the outward, and to the in∣ward man, 2 Cor, 4.16, 17, 18. if the strength and z••al of our affections be not placed on God and spirituall things, we undervalue them; if our desires be not thus enlarged, if we do not thus hunger and thrist after the heavenly manna, we shall never tast of it. The generall precept, and promise Mat. 7.7. &c. when it is applied to these excellent things, must take in a sutable qualification and proviso; things must be askt and desired according to their necessity, worth and excellency; there is but only one thing necessary, which we may not want upon any terms, Luk. 10.42. and therefor all other things should be loved and sought in subordinati∣on, and in reference unto it: we must not be absolute and peremptory in our desires after them, (for what we thus covet, and affect, we cannot want, we must have it whatever it cost) O ! let us not so set our he arts upon perishing tr fles: but earnestly(g) 1.523 covet the best things: nay if these excellent and spirituall things have not the precedency, and first place in our estimation, affection, desires, endeavours, pains and diligence; if these be not mainly imployed for getting, and keeping of them; we will not only lose what we have thus basely undervalued, but we will lose all, our first born, and the son of our strength not being the son of the promise, will get none of the blessing. O! the folly of worldlings: their diligence and zeal for the fat of the earth, doth not only con∣sume their strength, and(h) 1.524 destroy their Soul, but also marreth their gain; while they trade for the earth, they lose both earth, and heaven; for that we should seek first spirituall things and give them the precedency, is(i) 1.525 required, not only as a condition for our finding of them, but also for the obtaining of temporalls, that they as pendicles and casuali∣ties of the Kingdom of grace may be added, and given as a mercy and blessing. And albeit some temporall mercies be more necessary, then other, yet the least measure of grace should be preferred to the most necessary and usefull thing that concerneth the outward man, and to the greatest earthly ex∣cellency

as being more excellent in it self, and having a more immediat and direct tendency and reference unto the great end; and therefore as the soul is to be preferred to the body, heaven to earth, eternal happiness to a perishing trifle, the chidrens portion to the bones that fall to the dogs, and that which tendeth to the glorifying of God and the saving of our souls, to that which serveth to the satisfying of our carnall lusts and selfish desires, So must spirituall things al∣wayes have the preheminence, yea we should prefer not only grace it self, but also every mean that tendeth to the begetting or strengthning of it, all Gods ordinances, and every part of his worship, to all things under the Sun; and with Job esteem the words of Gods mouth more then our necessary food, not only more then our aboundance and superfluities, but more then our necessary food, without which we cannot live and subsist, Job. 23.12.

Concl. 8. Albeit all spiritual mercies must thus have the precedency, and the least measure of grace should be pre∣ferred to the greatest worldly excellency, yet while we com∣pare spirituals with spirituals, these which are most abso∣lutely, and universally necessary to our spiritual life and being, which may be called the vitals of Christianity (and such are all graces, as to their nature and existence, whatever may be said of moral and acquired vertues, yet certainly all spiritual and infused vertues are inseparably(k) 1.526 conjoyned) are more earnestly and peremptorily to be desired and prayed for; and the degree and grad••al perfection of grace being variable, and not the same in every one, but differently dispenced to some in greater, to others in a lesse measure, according to the good pleasure and appointment of God, we may not be so absolute and peremptory in carving to our selves, and appointing our own stature; as knowing that all the trees in Gods Orchard, are not tal Cedars, and that in Gods family there are babes as well as strong men, and that these tender plants and babes, shall ere it be long come unto the measure of the stature of the fulness of Christ, Eph. 4.13. And if we will ponder the pro∣mises, which are the rule and ground of prayer, we will find, that as there is a difference both amongst temporals and

spirituals, some temporals being more necessary then others, and some spirituals more necessary then others; so the pro∣mises accordingly do hold out after a diff••rent maner both spirituals and temporals; and that they do more absolutely and peremptorily engage for, and secure us of these thinga that are most necessary for us; and so we may, and should more confidently and(l) 1.527 absolutely pray for such things as are most necessary and usefull. For the promises having for their end and object, our good, and what may contribute for our everlasting happiness, the more necessary any thing is for obtaining that great end, and for maintaining this bodily life, during the time our master hath appointed us to work in his vineyard, it must be the more infallibly and peremptorily held forth in the promise: The(m) 1.528 end being the measure, and prescribing the order that is amongst the means.

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

exclude our selves; especially since they are large enough, and will be found to exclude none to whom the offer of the Gospel is made, who do not reject that offer and wilfully exclude themselves; the Lords discriminating love of election and fore-knowledge, doth not hinder the sinner from laying hold on eternal life, but the sinner with his own hands doth plait the snare wherein he is(n) 1.529 catched and held fast; there is none in hell to day, that can challenge the general invitati∣on and off••r made in the Gospel, to all, to come, and who∣soever will, to take of the water of life freely, Rev. 22.17. Isa. 55.1, 2. &c. Neither shall they be able to fetch an excuse from the promise, because it was intended to some only; it being indefinitly proposed, and no restraint laid on thee, that thou mightest not lay hold on it; thus the Lord, not expr••ssing any man by name, condition or qualification, and yet excluding none, promiseth, To write his laws in our hearts and in the inward parts; to put a new spirit within us, to take away the stony heart, and give a heart of flesh, to heal our backslidings, and be mercifull to our unrighteous∣ness, to love us freely, and become our God, and that we shall be his people; and that he will cause us walk in his statutes, and put his fear in our hearts, that we shall never depart from him, &c. Jer. 31.33. Ezek. 11.19, 20. Ezek. 36.26, 27, Heb. 8.10, 11, 12. Jer. 32.40. Hos. 14.4. &c. These and the like are called promises of grace, not supposing any condition on our part previous to their accomplishment; and thus are distinguished from the promises made to grace, which are conditional, and suppose a precedent gracious qua∣lification and fitness in the subject for receiving what they hold forth: Thus a renewed pardon of sin, is promised upon repentance;(o) 1.530 increase of grace to him who improveth the grace he hath received, comfort to mourners, &c. And as they, and only they who have these gracious qualifications wrought in them, can plead these promises, so no man, I will not say, unlesse he knew and were certain of his election, and that his name were written in the book of the Lamb (that authentick register of our charter to happiness where there is no blank bond) yet certainly none, till he be in the state of

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

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

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

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

Hence, our ninth Conclusion must be this, grace, as to it's be∣ing and existence, the habits,* 1.531 (or(p) 1.532 rather faculties) of grace, that(q) 1.533 seed of God, the radical cause, and physical principle of all spiritual actions, these absolutely necessary spiritual mercies, are not, cannot be the object of the prayer of(r) 1.534 faith, unlesse we will say that unbeleevers may pray in faith, and that faith in the subject is not a necessary condition for laying claim to the promise of successe and audience.

Concl. 10. How we may be said to pray(s) 1.535 absolutely; for, what we cannot pray confidently, and in faith, will be somewhat difficult to conjecture: unlesse it be said, that to pray absolutely, is nothing else but to pray with such ferven∣cy, zeal and enlarged desires (though that heat come only from the furnace of nature, a little warmed by the operation of the spirit, as that we will not be put off, or satisfied till we obtain a grant; refusing all capitulation, or to have any thing by way of recompence for what we thus desire: Thus being in a kind of impatience and commendable implacability: not like her, who in her passion(t) 1.536 said, give me children or else I die; or like(u) 1.537 him, who too rashly and(x) 1.538 unadvisedly (though otherwise an eminent Saint) said, Lord God what wilt thou give me since I go childlesse? these longing souls may have such a vehement desire and impatience (but more delibe∣rate and upon more weighty and pressing considerations) if their heart were opened up, we would find this(y) 1.539 written there in capital letters, What(z) 1.540 wilt thou give me Lord, since I go gracelesse and Christlesse, shew mercy upon me? or else I die; what do I value other things, if I want thy love? what can trifles profit me, if I be a vessel of wrath and a cast∣away? But that we may more fully expresse the way, how the unregenerate (yet looking and panting after a change)

may be said to pray absolutely for grace, we will branch out what hath been hinted at, in these three particulars, 1. be∣cause the object of their prayer is absolutely, universally and invariably good, and indispensably necessary to salvation and happiness, so that no state or condition, no combination of circumstances can make it evil or indifferent; and no recom∣pence can be made for the want of it; 2. Because the desire of the soul is (certainly should be) so boundlesse and enlarged, so absolute and peremptory, that no proviso, no offers by way of commutation and exchange, can satisfie and quiet the soul, or make a just compensation; 3. Albei•• no unbe∣leever (though in the pangs of the new birth, and on the way to conversion) can pray in faith, and in full assurance of acceptance and audience, yet he may wait and still venture, and say with(a) 1.541 Esther, I will present my requests to the King, and if I perish I perish: And who knoweth but the King will say to him (as Ahasuerus said to her) what wilt thou, what is thy request, it shall be granted? one thing he knoweth, that otherwise he must perish, and that there is no other way to escape, and therefore he must not, he will not give over, whatever discouragments on the one hand, or alluring baits on the other, he may meet with to draw him off; knowing that though he should perish, it were better to perish at Christs feet, and with his eyes fixed on him, then any other way; especially, since he knoweth none who ever ••ook that course and constantly followed it, who did miscar∣ry, and met with disappointment. If it be askt, whether the unconverted may pray acceptably? we have spoken to that question. Chap. 6. Sect. 3.

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

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

But here it may be aske, how doubting Beleevers may pray for grace, and whether they may be said to pray in faith? Ans. 1. Certainly they may be said to pray absolutely for grace, in the sense held forth in the preceding conclusion; will any think that their longing and thirst will be lesse vehe∣ment, and their diligence will not be so great, as the desire and endeavours of the unconverted? but, 2. as to the parti∣cular expressed in the question, it semeth undeniable, that Beleevers, while they are, and so long as they continue in the supposed case of doubting, denying, fearing, &c. cannot pray in faith, as that importeth an assurance of audience and acceptance: but whether or not, that be a necessary qualifi∣cation of an acceptable and prevailing prayer, shall in its own(b) 1.542 place be enquired; but if by faith required in prayer be only meant a qualification of him who prayeth, rather then of prayer it self; a qualification rather of the subject and agent, then of the act and performance it self; such doubting souls may no doubt be said to pray in faith; 1. because its supposed they are Beleevers, and so cannot be without faith; yea, 2. their prayers may be(c) 1.543 mixed with faith, faith may act lively, and joyn in the duty, though it carry not the foul the full length, and fill it not with joy in the assured expecta∣tion of a gracious return; yea, 3. there may be a kind of recumbency, and dependance on God for a gracious return, such may adventure and cast themselves upon him for suc∣cesse.

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

and finall apostacy; (for perseverance in grace is no lesse ne∣cessary then our first being in that state) 2. They may in faith pray for the consummacion of grace into Glory; that the body of sin may be destroyed, and Gods image perfectly re∣stored unto them, that the(d) 1.545 day would break and the sha∣dowes fl••e away▪ that they may see their beloved face to face, and may become happy in a full fruition of him unto all eter∣nity; Yea 3. they may in faith ask a further measure of grace, that they, may not stand still in this wildernesse, but may go forward, that the stock of grace may increase and grow in their hands, an•• that a further measure of actuall and habitual strength may from time to time be let out to them; he who said l(e) 1.546 beleeve, might in faith say, Lord, help my unbeleef; as we are commanded to(f) 1.547 grow in grace, 2 Pet. 3.18. so we are obliged to ask of God what he requireth of us, that he who worketh in us both to will and to do of his good pleasure, Philip. 2.13. would make us grow in grace, and(g) 1.548 bear much fruit to the glory of his name; and we may ask in faith relying on the promise, to him that hath shall be given, and he shall have more abundance, Mat. 13.12. Mat. 25.29. Luk. 8.28.

I see no reason why it is commonly said, that we may not pray absolutely and in faith for the measure and degree, for the increase and further perfection of grace. Some do(h) 1.549 Ans. because the measure and degree of grace is not absolutely necessary to salvation. But I would ask, if a further measure of grace be not necessary that we may bring forth more fruit, that we may glorisie God more, that we may be the more able to stand in the hour of temptation? &c. and if it be thus necessary, unlesse our desires be carnall and selfish, they should be no lesse (but rather much more) peremptory and absolute for such a measure of grace, then for what is meerly necessary for our Salvation and happinesse; though we may dispense with our own comforts, enlargement in duty, gra∣cious manifestations and heart-melting in ordinances, peace, joy, assurance and all the consolations of the Almighty, as they are sweet and pleasant to our taste; and be content to go mourning to Zion, if it seem good to the Lord, and if there∣by his name may be magnified; yet, we must not be slack and

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

2. It is(i) 1.550 answered, that such or such a measure of grace is not absolutely promised. Repl. 1 would know what such do mean by an absolute promise? It is true, such a measure of grace is not promised to all and every one; but thus grace it self must not be absolutely promised, if, by an absolute pro∣mise, be understood, a promise that doth belong to every one; yea, there should be no absolute promise in all the word of God; because there is no promise there that doth belong, and hath been performed to all and every one: though then it be a very usual, yet it is a very gross mistake, to confound an ab∣solute and universal promise; as if to be promised absolutely were nothing else but to be promised universally and to all. You will perhaps say, though no promises belong to all and every one, yet, some promises belong to all believers; and so have a limited kind of universality, and accordingly some sort of absoluteness. Ans. If a limited universality will make a promise absolute, that is not wanting in this case: for, all those whom the Lord hath appointed to be tall Cedars in his Lebanon, and to be strong men in his house, must have the promise of encrease performed unto them; such shall be strong in grace, But, 2. if believers be the rule and object of absolute promises, so that these do belong unto, and shall be performed towards them, when they in faith do plead their accompl••shment; even thus there shall be no absolute pro∣mise: For, what promises they thus call absolute, do nor, cannot belong to believers, but to the unconverted elect before they believe; before the heart of stone be removed, and the seeds of grace sown in the heart: for, when this change is wrought the promise is fulfilled; so that after conversion we cannot (except upon a mistake of our estate and condition) pray for grace, (as to it's being and existence) nor plead those absolute promises at the Throne; nay, but we should rather praise God for what he hath done for, and to our souls, and say, not that we may be(k) 1.551 ing••e••ted in the true vine, but

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

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

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

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

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

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

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

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

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

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

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

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

But it may be here enquired, whether, supposing the perfor∣mance of the condition, we may confidently and in full assu∣rance of faith, expect the fulfilling of the promise, as to the very particular desired? And what is the difference between our praying thus for grace, and our praying for outward and temporal things, which (as all confesse) must only be conditi∣onally askt? Ans. As the Lord, according to his good plea∣sure, and to evidence the freeness of his grace, doth shew mercy and bestow grace on whom he will, so he doth give a greater or lesser measure of grace, when, and to whom he pleaseth: Yet, 1. The way expressed in the covenant, is thy way, the way prescribed unto thee, and in which thou must walk, if thou wouldst obtain the promised mercy. Yet, 2. if thou make conscience to perform the condition, the want of mo talents, is rather thy cross and tryal, then thy(l) 1.552 sin, and in the issue, thou shalt be no looser, because that more strength was not let out to thee. But, 3. Though I deny not, that many Christians, who are very diligent in the per∣formance of duties and attending the ordinances, continue still weak, and are left in a mourning and comfortlesse con∣dition; yet it may perhaps be questioned, 1. whether such do perform the condition? because there may be much hypo∣crisy, self-seeking, pride, &c. at the ••oot, and mixed with specious performances; and this gall and wormwood, may eat out of these their sweet savour: These dead(m) 1.553 flies may spoil that precious oyntment, and cause it stink. And thus, 2. Some who are diligent in waiting upon ordinances, and going about duties, being proud, selfish, uncharitable, censorious, factious, &c. fall under a threatning, which may intercept the promised mercy, and counter-act their perfor∣mances and duties, and in stead of the expected blessing, pro∣cure some one rod or other to awaken them, that they may consider their wayes, and repent and abandon these evils. And, 3. The promise may be fulfilled and thou not discern,

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

Yet, 4. If at any time they, who could plead the perfor∣mance of the condition, might complain that the promises were not performed to them, such a dispensation ought not be con∣strued to be a denyal, but rather a delay, a suspension and not a perpertual withholding; ere it be long there will be a compensation made, and such shall not be losers in the day of reckoning; for then (supposing there shall be different de∣grees of glory) his crown shall be no lesse(n) 1.554 weighty and resplendent, then if here he bed received and improven those

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

And herein is the difference between spiritual and tempo∣ral things, (and one main ground of the different manner of praying for these) that though spirituals may be withheld for a while from them who ask in faith; yet, they shall not like temporals be finally and altogether withheld; all the promises concerning spirituals shall one day be fulfilled, though not compleatly here, yet hereafter: for, when we come home to our Fathers house, grace shall not be destroyed, but com∣pleated and perfected; nothing then shall be wanting, neither part nor degree, only imperfections and defects, and what is repugnant unto, and not suteable with, such happiness, and that glorious condition, shall then be done away,(o) 1.555 1 Cor. 13.10. not only grace in the general, but every pat∣ticular grace as to it's nature and being, and to what gradual perfection it hath, shall then continue; the gold shall abide and be made more pure, when the drosse shall be done away and removed: though after that renovation it shall get a new name, and grace shall be turned into glory, yet, what perfecti∣on formerly was in the thing, shall still(p) 1.556 remain, what light and knowledge, what assent, affiance, dependance, &c. is now in faith, shall then abide and be encreased; what love, zeal and estimation, &c. is now in hope and desire, shall not be de∣stroyed, but perfected and enlarged, when in stead of that which we now call faith, shall be a blessed vision and immediat sight; when we shall no more see darkly and through a glass, but shall behold the Lord face to face, 1 Cor. 13.12. when

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

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

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

3. It is(q) 1.557 answered, though all aspiritual mercies be in themselves good and desirable, yet, in regard of us, this or that measure and degree may be hurtfull and unexpedient, and in that case not fall under a promise, which concerning such things doth alwayes take in the proviso of expediency, sure, ableness and subserviency to our good, in promoting of God's glory. Repl. Though this be true in temporal things, which cloathed with some circumstances may prove (and too often have bee) a snare, and so hurtfull and unexpedient for us; yet, upon what ground or parity of reason this should be; by any judicious Divine, applyed to grace, it's measure and degr••e I know not; but, if it be true, that the School-men teach of moral virtues, that they cannot be abused, that none, not the worst of men, can make an ill use of them, nullus(r) 1.558 malus ma∣lè utitur. This must more necessarily hold in spiritual things, in grace and in every degree and gradual perfection of it; yet, not so as if spiritual pride might not grow up with our graces, but that it cannot flow from grace, but from corrup∣tion:

what the(s) 1.559 Schoolmen say of vertue in the general, that it cannot be abused as a principle of action, yet it may become an object, if not an occasion of sin, this we deny not of grace: As Pagans made their moral vertues, and pharisai∣cal hypocrits their devotion and superstitious performances, a matter of vain glory and ostentation; so the Saints (the most emment of them, are not out of the reach of this tempta∣tion) are too ready to be puffed up through the apprehen∣sion of their spiritual excellencies, 2 Cor. 12.7. and to look down upon others as below them, forgetting that the more we have received, we should be the mote humble and thankfull: Sathan joyning with our corruption, can make the decay and overthrow of other sins, become (as it were) the seed of pride, and after we have gotten, and while we seem to pur∣sue the victory, he may (if the Lord prevent not the snare) take us at a disadvantage; and it is one of his most subtile depths, that if he cannot puff us up with the conceit of our priviledges, graces and performances, then to fill our minds with high thoughts of our self-annihilation and humility; and thus to entertain high thoughts of our own low thoughts; to be proud that we are not proud; and to be high minded because we are not high minded; (that's to say, because we are not puffed up with such things which swell others, we will blow up and fill our selves with our own emptiness.) But all this is a fruit, not of grace, but of corruption: Grace is a shield, which being improven, would ward off and prevent such abuses; its a fountain, that alwayes yields sweet and wholsome waters; it is a principle, whose act, are only and alwayes good; though those spiders within us, can extract poyson out of the most excellent oyntment, and can make grace an object mater, and (as it were) occasion of sin, to which of it self it is so much opposit: And if upon this account, we may not pray absolutely for a further mea∣sure and degree of grace, neither must we pray absolutely for grace, as to its essence, nor for that(t) 1.560 seed, and the habits and principles of our spiritual life, for these also may be thus(u) 1.561 abused; and the lesse the measure of grace be, the greater is the hazard of this abuse.

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

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

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

You will say, there is some hazard, from whatsoever fountain it flow, whether from our selves, or from the object; and should we not guard against that in our prayers? Ans. Yet not so, as to pray conditionally for these excellent and necessary things, otherwise we may ask nothing absolute∣ly: because (as we have said) the best and most necessary things, may be abused by our corruption, we must then absolutely and peremptorily ask, and with the thing it self ask the right use and improvement of it: And here it is not difficult to determine the(x) 1.562 question we propounded con∣cerning temporals. Here we may ask the thing and the con∣dition; but we may not ask the thing upon condition and supposition, we must not add an If, we may as determinate∣ly, absolutely and peremptorily ask the qualification, as the thing it self; the sanctified use and right improvement of it, and that all abuse of it may be prevented, as well as that we may have it; we must not make a divorce and separation, yea, not so much as by way of supposition, so as to offer that up prayer-wayes to God: We then may, and should deprecate the abuse, and pray that it may have no place; but we may not suppose the possibility of abuse, and under that supposition rest content with the want of the thing, but we must in our desires and prayers peremptorily set our selves, both against the want of the thing and the abuse of it, and that such a supposition may be excluded; and that there may be no place for such abuse, but that we may be holy, humble, charitable, &c.

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

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

thankfully acknowledged the little he had received, yet in zeal to the glory of his Lord, he might have said, [Lord let me also have five (if you extend the parable only to talents of grace, though the(y) 1.563 scope of it would point out another kind of(z) 1.564 talents) that I may be the more enabled to serve and honour thee.]

But for a more full answer to the question, we would remember, that there are(a) 1.565 talents of gifts, such as know∣ledge, utterance, and the extraordinary priviledges of some in the primitive Church, as prophesies and tongues, 1. Cor. 13.8. And there are talents of grace, in which the life of religion doth directly and essentially consist; in which, as(b) 1.566 Bonaventure well said, there is greater power, truth, purity and perfection. And as in all this enquiry after spirituals, we did only speak of saving and sanctifying grace, as it is con∣tradistinguished from whatsoever gifts, though never so precious and excellent, if not of themselves sanctifying and saving, and if common to the elect and reprobate; so now we affirm that what fervency, importunity and zeal, we did plead for in prayer, as to any particular and determinate object, must be limited to the talents of grace, and not of gifts; we may not peremptorily desire and pray for such a measure of gifts, whereby we may edifie and do good unto others, but should rest content, as with our station; so with the measure of gifts and abilities, it hath pleased our master to put in our hands, albeit we may, and ought improve that stock he hath entrusted us with to the best advantage, that by our diligence our master may be honoured, and our talents multi∣plied: And this moderation of our desires, should not only be extended to gifts of edification, such as the gifts of preaching, praying, &c. But also to gifts of consotation, such as assurance, peace, joy, &c. (as these are sweet to our tast and a part of our reward) though we be allowed to(c) 1.567 rejoyce, and must give all(d) 1.568 diligence to make our election sure, &c. yet we must not idolize our comfort; but must patiently wait Gods time of(e) 1.569 lifting up the light of his countenance upon us: But talents of grace being of another nature; and our sanctification consisting in them and their

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

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

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

(g) 1.570(f) O! let us praise the Lord, who hath not dealt spa∣ringly with us, we are not straitned in the promise; our charter is large and exceeding broad; what canst thou desire,

either(g) 1.571 pertaining to life or godliness, which thou mayest not read in the promise? or what is it that he is not ready to give, if thou wouldst ask? thou mayest confidently plead thy right, thou shalt be no looser that thy party is thy judge; he will own his own bond, and will perform his word, though just∣ly he might cast thy bill over the barr, and give out a sen∣tence of forfeiture, because of thy not performance of the condition, and thus nullifying the contract, which was mutu∣al; but as a loving father, he will pardon and cover thy failings, and will withhold no part of the inheritance, because of thy bewailed infirmities; and he, who said, I will give whatsoever ye shall ask, will give whensoever, and whatso∣ever thou askest.

But ah! Though we be not strained in the promise, yet we are(h) 1.572 straitned in our own bowels; our(i) 1.573 desires, though they be enlarged as hell, after the empty Cistern, yet how easily are we satisfied, how(k) 1.574 immoderatly moderate are our desires after grace? a little of that; yea, rather a shadow and picture of holiness contents us; as much as will silence a clamorous conscience, and may be a foundation for a false peace, will do the turn. Oh worldling! why dost thou not consider, that one day, one hour, one moment will rob thee of all thy earthly treasures? This night, O(l) 1.575 fool, thy soul may be required of thee; and to whom then shall those things fall, which thou hast purchased with the lose of thy soul and the wrath of God? Ah, how many metamorphosed Nebuchadnezzars do live in the world? yea, in (but are not of) the Church and house of God, who have the heart of beasts, and are satisfied with the grasse (I may say dung, for such it will prove in the issue) of the earth: What? wast thou made for no higher end? may not thy intel∣lectual and immortal soul, if thou wouldst reflect upon its nature, priviledges and excellency, rebuke thy folly, and dis∣cover the vanity of thy purchase and travel? But since thou must have these things, why dost thou not then take the right course? thou losest these trifles, because thou seekest them first, and givest them the precedency in thy desire and endea∣vour: or if the Lord giveth thee them, whilest thou so

greedily covets them, he giveth them in wrath, and with his curse; and thou mayest fear, least, while the meat is in thy mouth Gods wrath sease upon thee, as it did on these Israelits, Ps. 78.30. If spirituals have the precedency, then, and only then are we in the right way to have temporals added as a blessing, Mat. 6.33, Though then thou mayest desire these outward things, because of their suitablness to thy bodi∣ly exigences, and to supply thy necessities, yet thou canst not desire them aright, neither canst thou enjoy them as a blessing, unlesse thy desire be, 1. spiritual, as to the motive; the main and ultimate design; 2. moderate, as to the measure; 3. conditional, as to the maner; 4. relative to the great end; 5. subordinate also thereunto; 6. sub∣missive, as to the event; and, 7. beleeving, and mixed with faith in Gods care and providence in disposing all things to his own glory, and the good of his honest supplicants. But for spirituals, there is no other measure of our desiring them, but to desire them without measure; In eo non potest esse nimium quod debet esse maximum, What(m) 1.576 Bernard said of our love as terminated in God, may well be applyed to our desire and endeavours after grace, (whereby, pro mo∣dulo, we enjoy and are united to God) that the modus, should be sine modo; we should be boundlesse and unsati∣able, resolute, fervent and peremptory in our affection; we must(n) 1.577 earnestly covet these best blessings. Here the Poet did hit right(o) 1.578 Verus amor nullum novit habere modum. True love, when pitched upon a right object, should be bound∣lesse and illimited.

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

Whether and after what manner for the reprobat, and those who have committed that unpardonable sin against the holy Ghost, &c.

WE need not ask if we should pray for others? the Law of God, the(a) 1.579 royall law of love, and the constant practice of the Saints do point out this duty, and as a threefold cord bindeth us thereunto, first, then God hath commanded us to pray for others; Jam. 5.16. 1 Joh. 5.••6. Secondly, he hath promised to answer, 1 Joh. 5.14, 16. Jam. 5.15. Thirdly, he hath accordingly answered those prayers that have been put up for others, Gen. 20.17. Exod. 33.17. Job. 42.9, 8. and though he be a reprobat for whom the Saints do pray, yet they shall not lose their labour, their prayers shall return into their own bosome, they shall not return empty and without a blessing, but shall bring with them an answer of peace to the supplicant, Psa. 35.13. Fourthly, not only the Godly have required the mutuall help of one anothers prayers, 2 Cor. 1.11. 1 Thes. 5.25. 2 Thes. 3.1. Heb. 13.18. but the wicked also, (as being convinced of the need they stood of the Saints prayers, and the good which might be expected from thence) 1 King. 13.6. Act. 8.24. Fifthly, as the Saints have desired others to pray for them, so they have been carefull to(b) 1.580 perform that duty towards others, Col. 1.9. 2 Thes. 1.11. Exod. 32 31. Exod 33.16. Numb. 21.7. 1 Sam. 7.9. and Christ our head and leader, while on earth, prayed not only for his disciples, Joh. 17. and for the uncon∣verted elect, v. 9.20. but also for his bloody persecutors, Luk. 23.34. And how did he weep and pathetically lament over apostat Jerusalem? Luk, 19.41. Luk. 13.34. and he now liveth in heaven to make continuall intercession for his people. Sixthly, not only hath our blessed Saviour thus by his example taught us this point of our duty, but by his command, leav∣ing us a pattern in that(c) 1.581 comprehensive directory, Mat. 6.9. to pray for others whensoever we pray for our selves, and

whatsoever we ask for our selves; thus we are not there taught to say, my Father, give me, forgive me, &c. but, our Father, give us, forgive us, &c. And thus we are more straitly bound to that duty, then if either in the preface, or the close there had been an expresse command insert to pray for others; for thus we are taught to pray for our brethren not only at some seasons and occasions, or when we will, but alwayes whensoever we pray for our selves; and not to ask only some few things for them, but whatsoever we ask to our selves: and why should we not wish, desire and petition all those good things which we desire to our selves, to those whom we are bound to(d) 1.582 love as our selves? what indigence and(e) 1.583 necessity will drive us to ask for our selves, that brother∣ly love should draw us to desire and petition to others: and love being a more kindly motive then necessity, and the good of others a more noble attractive then self interest, it must be a better evi∣dence of sincerity to pray for others, then to pray for ourselves.

You will say must we then pray for all and every one? For Answer we shall bring some conclusions partly negative partly affirmative.

Concl. 1.* 1.584 We abominat the Popish conceit of praying for the dead; as, 1 foolish and unprofitable; for after death the judgement, Heb. 9.27. then we must appear before the tri∣bunal of Christ, and be stated into an inalterable condition, which all the devotion of Papists, all their masses and suppli∣cations cannot change; 2. as groundlesse and unwarrantable, having no command nor precedent in Scripture, yea nor from the first and purest antiquity; and reason can here have no place, for the Saints want no good, and they fear no evil, (which are the two occasions of prayer mentioned by the Apostle(f) 1.585 Jam. 1.5. and 5.13.) and an irrevocable sen∣tence is already past upon the damned; where the tree is fallen, there it mustly for ever, Ecles. 11.3. the evening is come, and there can be no more working in the Lords vineyard, every one must now receive his reward according as he hath em∣ployed the day past; David would pray no longer for his child when he heard it was dead, the reason he bringeth in reference to the childs bodily life and being here again in

the world, is applicable to the state and condition of the soul, there can be no alteration after death; and therefore he would pray no more for either the childs bodily being here again, or concerning the eternal portion, or spiritual condition of his soul, 2 Sam. 12.23. The Saints are now at home, and rest secure till the day of the resurrection, when soul and body being united shall partake of glory and happiness (according to their several capacities) to all eternity; and till that day they rest upon Gods word, (as to the resurrection of their bodies) which is another kind of(g) 1.586 word, then the word of promise which believers on earth plead in their prayers. It is the sentence of a Judge, and would an earthly Judge take it well, if any man should petition him to own and stand to his sentence? They are not now on their way, nor in the(h) 1.587 condition of a Viator and traveller; they are now above ordinances, they are no more under the means, what then can prayer profit them?

As for the popish Purgatory, (that Chapel in which all these Saints are conveened, who call for the prayers and mas∣ses of the Roman Church, or rather that prison in which are detained those captives, till the Romanists, by their devotion, purchase their liberty) our Divines, long since, have thrown down the imaginary partition wall betwixt that goal and hell, and have shown, that those(i) 1.588 prisoners shall never be able to pay the uttermost farthing, and therefore shall never be set at liberty: and it was no difficult task to overthrow a house that was built upon the sand of Platonick dreams, poe∣tical fictions and humane and antiscriptural tradition. I do not deny that it was an ancient custom of the Church, to pray for the dead; yet,(k) 1.589 from the beginning it was not so. We will not now enquire after the punctual time when it be∣gan, nor yet what was the occasion of that custom; yet, it were an easie work to show, that the ancient custom doth no wayes favour the Roman cause;(l) 1.590 Dr. Ʋsher and Dr. For∣besse, Mr. Perkins and several other orthodox Divines have undertaken that task, and performed it to the satisfaction of all impartial readers: yea, that great(m) 1.591 Antiquary, Dr. Ʋsher, hath demonstrated [that Purgatory, wherewith the Romish

Clergy doth now delude the world, is a new device, never heard of in the Church of God, for the space of a thousand years after the birth of our Saviour.] Yet, I deny not in the sixth Century, when the mystery of iniquity (which be∣gan to work in the dayes of the Apostles, 2 Thes. 2.7.) was grown up to a considerable stature, and was in great part esta∣blished by a Law, that then many materials were provided, yea, and many stones laid of that structure; but the after∣builders being more wise, demolished much of that work, that they might rear up (if not a more sumptuous, yet) a more profitable building: Nay, I deny not, that long before that time, (before the dayes of Gregory the great, that great In∣novator and Parron of monkish superstition, and grand build∣er of Purgatory.) Tertullian and Origen did make way for that dream; the one, viz. Tertullian, being the(n) 1.592 first amongst Christians, who(o) 1.593 pleaded, that prayers should be offered up for the dead: but, first, he turned Montanist; for, while he was Orthodox, with what indignation did he(p) 1.594 mock the Pagans for their praying for the dead? who could have imagined, that he himself should have approven that custom? But thus we may see, that this lesson was first lear∣ned from the Pagan Academy. As for the other, viz.(q) 1.595 Origen, who is reputed to be the first who espied the fire of Purgatory, having brought a prospect from the Platonick Schools, whereby he might discern and take up this ignis fa∣tuus: but, we dar not confidently father this conceit upon that learned man, albeit now it may be found in his Writings, knowing how miserably these have been corrupted and adul∣terated; and yet, the Purgatory mentioned there, is far dif∣ferent from, and much unlike to the Romish.

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

I may say not discerned, it being then as a(r) 1.596 terra incogni∣ta.) I would ask, why they disclaim their Patrons in so many particulars, and are ashamed to own or build upon the first foundation? and even these materials which they now make use of, must first be polished by School-subtilties (so that the first owners would scarce know and could not acknowledge them for legitimat) before they imploy them in their build∣ing, or upon them erect their several limbs and chambers of hell. 1. If Origen must be their Patron for Purgatory, why do they not with(s) 1.597 him (if we may judge of his opi∣nions from his Writings) also maintain, that the devils at length shall, by the mercy of God, be saved and liberated from their torments? Or, if that seem too gross, yet, 2. why do they not, with these whom(t) 1.598 Thomas citeth from Austin, affirm, that albeit the devils should be tormented for ever, yet, all men, though never so wicked or slagitious, should at length be delivered from the torments of hell, since the ancient custom of praying for the dead (upon which they build) did exclude none, no not the worst of sinners? Or, 3. if they will not plead for all that are in hell, yet, why do they not allow the liberty to plead for some few, which their(u) 1.599 Damascen hath granted? affirming, that by the prayers of the Saints some have been delivered out of hell; as the Emperor Trajan by the prayers of(x) 1.600 Gregory the first, and Falconilla by the prayers of Theela. 4 If it be thought too heard a task for them to pull souls from hell, yet why do they not, with(y) 1.601 Theophilact (one of their grand pillars of invocation for the dead) affirm, that they may help them who are not yet cast, (though deceased) but are ready to be cast into hell, having died in their infidelity and other grievous sins? Thus it is re∣ported of Dunstan, that after he knew that the soul of Edwin, King of England, was to be carryed into hell, never ceased to pray for him untill he got that sentence repealed, and Edwins

Purgatory. 5. Why do they not at least plead withz 1.602 Chrysostowe, Altisiodorensis and Porretanus, that albeir, neither these, who already are in hell, or who are sentenced thither, and ready to be cast in, can be wholly delivered from that place of torment, yet their pains there may be miti∣gated by the prayers of the Saints?(a) 1.603 Daemaescen his fable concerning the skull of a dead man (whom(b) 1.604 Thomas and many others affirm to have been a Pagan and idolatrous Priest) which should have uttered these words u to Macari∣us the Egyptian Anchoret [when thou doest ofter up thy prayers for the dead, we (who are in hell) receive some little ease of our torment.](c) 1.605 Mendoza thinks this skull not to be the head of one that was damned, but of a just man in Purgatory; but(d) 1.606 Bellarmine is content this history be accounted apocryphal: but as to the testimonies we have alledged, to which may be added many mo, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and often inculcated aphorism, which the Master(e) 1.607 of Sentences doth cite from Augustine, and approve, Prayers for the dead, do either profit them to the obtaining of a full pardon, or to the diminution and mitigation of their torment, Papists now think it safest for them not to menti∣on these, and Bellarmine only taketh notice of that passage of Augustine, telling us, that the learned father by dam∣nation, did understand the pains of purgatory; which strange glosse, as it is contrary to Lombard and all others who make use of that passage, so to the words and their distinction, which must import an opposition, and warrant us to infer from Bellarmines interpretation, That those who are in pur∣gatory shall never obtain the remission of their sins.

Thus we see that Papists, though they would make us be∣lieve, that they embrace the doctrine of the fathers as a rule of faith, yet do cry up or cry down, follow or reject what these say, according as that maketh for or against their inte∣rest and opinion. And they do not scruple to disclaim those fancies we have mentioned, though more clearly asserted by them, then what they in this controversie would father upon them; because these conc••i••s were not so advantagious for the Popes treasury, nor so fit for feeding the Priests bellies:

and such is Bellarmines impudence, that as if none of these particulars had ever been mentioned, or maintained by any of the learned, he dare confidently(f) 1.608 affirm, It to be cer∣tain, that the suffrages of the Church do not profit either the damned or the blessed, but only those who are in Purgatory, as all the Schoolmen (saith this bold man) do maintain with Augustine. But the Jesuit and his complices, had reason to expunge, 1. the damned out of their roll, knowing that they would wait long before the devil and the damned would send them money, that they might say mass for them; and the living will hardly be perswaded, that the popish devotion will bring their friends from hell. 2. As for the Spirits in glory, their condition were miserable, if they stood in need of our help; and wherefore (would Papiss say) should we pray to them who stand in need of our prayers?

You will say, though the Spirits of just men, made perfect, be happy in the fruition of God, and the assured expectation of the resurrection of their bodies, yet why may not both we and they pray for the consummation of their happiness? Ans. I grant, that certainty of success doth not exclude, but rather suppose the means, and may be a notable encouragment to use them; but wherefore should they, who have already used the means, and now are begun to enjoy the end, use them any more? and far lesse should others undergo such a needless task for them; who will go to buy after the market day is past? they have run the race and finished their course, and now they must rest from their labours, and eat the sweet fruit thereof unto all eternity, R••v. 14.13. And therefore Bellarmine had reason to confess, that our prayers can do them no good; albeit it be certain, and we might from many pregnant testimonies clearly demonstrate, that those fathers, from whom the custom of praying for the dead took its rise, did (yea especially) pray for those, whom they supposed to enjoy the crown of glory.

Thus the popish Rabbies finding no place, either in heaven or hell, where they could vent their wares, at length they espied a middle place, where with greater advantage they might proclaim the market, though earth must be the place

where the money must be laid down, for their merchants grand axiom is, no pay no masse, no trust, no not for one hour; but if you bring their hire in your hand, these mountebanks will promise you a good peny-worth; though they cannot ascend so high as heaven, nor descend so low as hell, yet they will ply a voyage to Purgatory, and from thence, by the cords of their prayers and masses draw out souls lying in torment; one thing they are sure of, that thus they shall draw moneys from the cabins of the living, and though they drive no spoil from Purgatory (as having no ground of quar∣rel against that place, since the fire of purgatory maketh their kitchins to smoak, and(g) 1.609 provideth a portion for their fat bellies) yet they shall make a good booty on earth; and thus, though these prayers and masses (like the Pagan(h) 1.610 idols) can neither do good nor evil to the dead, yet they both pro∣fit and hurt the living, the Priests lose not their labour, but the heirs and friends of the defunct find the smart; they buy at a dear rate that which is of no value.

Concl. 2. We are not obliged, we are under no divine command to pray for those, whom we know to have com∣mitted the sin against the holy Ghost: this is that sin unto death, for which the Apostle will not command us to pray, 1 Joh. 5.16. It is the blasphemy that God will never pardon, Mat. 12.31, 32. Its impossible that they, who fall into this sin, can renew themselves again unto repentance, Heb. 6.4, 6. God hath determined (and revealed this his purpose) never to shew mercy unto them, nor give them grace to repent.

The popish Doctors from these Scriptures, especially from the first, would collect their anti-scriptural distinction of mortal and venial si••s, whom Calvin and Beza on the place do well confute: The Rhemists, by the sin unto death there mentioned, will have us to understand the sin of final impenitence, and those mortal sins whereof men never repent; and(i) 1.611 Cajetan his conjecture is not unlike to this▪ who thinketh, that the Apostle there, by the sin unto death, meaneth, a purpose never to leave and forsake sin untill death. And Alf a(k) 1.612 Castro doth not dissent, while by the

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

O! bu•• (say(l) 1.613 the Rhemists) it is great blasphemy in the Cal∣vinists to affirm, that there is any sin which is this life cannot be pardoned, for the Church hath often prayed and been heard for hereticks, Jewes, Turks, Apostats, &c. and therefore all sins whatsoever must be pardonable so long as the committers are in this world; and (saith Alf.(m) 1.614 a Castro) it was the heresie of the(n) 1.615 Armens to affirm that any sin in this life is unpardonable. Ans. Behold the impudence of errone∣ous and blind folded men, who dar accuse orthodox Divines of blasphemy for reaching what is expressely asserted in the Scrip∣tures, and which(o) 1.616 Augustine, their own(p) 1.617 Beda, and many eminent Divines being convinced by the clear testimony of the word of God long before them professed, and main∣tained: and it were not worth the while to confute a dream so directly contrary to the Scriptures of truth; we do not deny that many grievous sins have been pardoned, and that Turks, Pagans, (who are not capable of this sin) and heretiks, have been converted, but never any who committed this sin against the holy Ghost obtained pardon And(q) 1.618 Richardus de S. Victore, his distinction is vain and ridiculous, who will have that sin to be called unpardonable not in respect of the remissi∣on, of the fault, but in respect of the remission and relaxa∣tion of the punishment, so that albeit he who(r) 1.619 com∣mitted that sin by his repentance did obtain a pardon of the fault, yet he behoved to undergo the punishment. Alf. a Castro having alleadged(s) 1.620 Theophylact also for this opinion

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

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

Concl. 3. it were foolish and ridiculous,* 1.621 bold and pre∣sumptuous to(t) 1.622 pray for reprobares, as such, and under that reduplication. That were, as if we said, Lord alter thy purpose and decree, and become thou mutable and change∣able, like vain man.

Concl. 4. Yet,* 1.623 though we knew such and such persons to be reprobate, or to have committed that unpardonable sin against the holy Ghost; and to have, out of spight and malice, opposed and set themselves against the known truth of God, we might lawfully pray for them. We shall speak to these

severally: but first, we will give a general caveat concerning both those cases, that they are rather speculative, then practi∣cal, the one doth seldom, the other never occur. We must not expect to meet with a revelation, concerning the reproba∣tion of any man; and as for the sin against the holy Ghost,(u) 1.624 Beza his caution is very necessary, viz. That since that sin is hardly known and discerned, we must not be rash in determining of any man, though most wicked and profane, that he hath committed this unpardonable sin, and upon that account to think that we may cast him out of our prayers.

As to the first case concerning reprobates, it may be askt, whether we be under any command to pray for them? sup∣posing that the decree of reprobation were revealed unto us, and whether or not, in our prayers for others, we should add this proviso, If they belong to the election of God, and he not reprobates? Ans. In these few particulars; 1. if the decree of reprobation were revealed to us, it would appear, that we were no more obliged to pray for those, whom we knew to be under that irrecoverable sentence, then for such, as we know to be guilty of the blasphemy against the holy Ghost; the Lord doth not call us to work, when he with∣draws all ground of encouragment: when we have no pro∣mise to look to, it will be hard to espy a command; there is no command to seek Gods face in vain, Isa. 45, 19. Its true, the decree of God, though revealed, is not our rule, yet it may warrant me to leave off the performance of several duties, to which, otherwise, I were obliged; as providence (which is the execution of the decree) may cast some out of my prayers, by casting them into hell, so the decree, when known, may be to me a ground to leave out, and for bear to mention some in my prayers, whom, otherwise, I were obli∣ged to remember. 2. As for ordinary (the former case being extraordinary, and rare vel nunquam contingens) as we know not what is Gods purpose concerning any man, so we must not look to the decree, and by it limit the object of our prayers, but we must look to the general command to pray for all men, and make it our rule, Since(x) 1.625 we know not (as Angustine saith) who doth, or doth not belong to the number

of those who are predestinated unto life, we should be so affect∣ed towards all, as that we should desire all to be saved, And thus our desires of their salvation should be absolute, neither need we add that limitation and condition, which some judi∣cious Divines (and particularly the learned Dr.(y) 1.626 Twisse) do mention, viz. If it may stand with the decree of God, or if such belong to the number of the Elect, &c. As we are obliged to love all our neighbours without exception (and all men on earth, as Casuists determine, are such) so to desire and pray for their good and happiness. And albeit the event and successe of our prayers depend upon the decree and appointment of God, yet our praying and desiring must not depend upon that condition, but must be regulated by the command, which is general and illimited, 1 Tim. 2.1. &c. What! did not Christ on the crosse pray for his persecutors, without any limitation or discrimination, and weep and lament over Jerusalem? Yea, albeit; 1. he knew their rejection; yea and, 2. as God, he hath appointed and decreed it; which practice of Christ, as man, not to be contrary unto, or unbeseeming his absolute and eternal decree, as he was God, that judicious(z) 1.627 Divine doth evince against the cavils of Arnold Corvin.

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

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

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

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

These things being premised, we proceed to shew, that notwithstanding we had a revelation concerning the repro∣bation of some particular persons; yet, we might lawfully pray for them; albeit that general command to pray for all men did not oblige us: the promise (which is the main mo∣tive) being removed, and an infallible intimation being made, that no success can be gotten thereby, it can be no more used as a mean, and we will not find that any where it is enjoyned as a meer duty: and it is probable, that the sole ground why that command is relaxed, as to those who have sinned against the holy Ghost, is, because there(a) 1.628 remaineth no more sa∣crifice to be offered for such, but a certain fearfull looking-for of judgment: and therefore, since there is no hope of success in the one case more then in the other, the command seemeth to expire in this as well as in that case: but yet, our ob∣ligation may arise from another ground, as our special (yea, perhaps general) relations to such a person, which may, by just consequence, bring us under the bond of another com∣mand, warranting the performance of this duty. And thus, when we compare the general relaxation with this special obligation, the result will be this, that when we look to the decree of God, and consider, that our prayers will not pre∣vail, we may forbear to offer up such a vain (as to the good of such a person) oblation; and yet, when we look upon the miserable state of such a person, especially if standing under some near relation to him, we may pity him, and may poure our complaint in his behalf to the Lord. I am not ignorant, that many do approve that ancient saying or(b) 1.629 Augustine, that if we knew who were reprobats, we should no more pray for them then for the devils and damned in hell: which(c) 1.630 Lyra applieth to those who are guilty of the unpardonable sin against the holy Ghost; but, we hope, before we close, the disparity between those who are yet in the land of the living, and those who are judged and sent unto their place shall be made manifest. And here we might alledge the au∣thority

of a great Divine,(d) 1.631 Dr. Twisse, confirmed b••••y••w pregnant instances in our blessed Saviour, who prayed that the cup might pass from him; and wept and lamented over Jerusalem, saying, O! that thou hadst known, in this thy day, the things that belong unto thy peace; and yet, Christ knew that his Father had decreed that he should drink that cup, and that Jerusalem should be destroyed.

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

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

way (he was obliged;(e) 1.632 though his condition be hopelesse, yet he is not removed from the means, nor stated in, and brought to his place; and the decrees of God though made known to us, are not (as hath been shown, Art. 1.) the rule of our duty; especially when they do not import the suturiti∣on of sin, but are conversant a bout the state and finall por∣tion of sinners.

But it may be enquired, if such a one as he is obliged to use the means, so may look after the end, and pray for life and salvation? Ans. Albeit submission be the duty of sufferers, and there be no punishment due to sin, though never so great, albeit the pains and torments of hell, that should cause sinners murmur and blaspheme; yet the decree of God coucerning events not being our rule, doth not lay an obligation on us to conform our wayes and desires thereunto; as we may resist temptations to sin, though we with Peter had a revelation concerning the futurition of it, so we may use the means to escape a revealed judgment, and pray against that stroak: and what is it to desire and use the means of grace? but upon the matter, and by just interpreta∣tion to seek after, wish and desire Salvation, which is the(f) 1.633 end: and it seemeth to be very unreasonable to imagine that we should labour, endeavour and be diligent in using the means, and that yet we may not desire and pray for a blessing upon them, that they may prove effectuall, and be sub∣servient for obtaing the end: Augustins case mentioned, Sect, 1. Concerning the wicked son complying with the decree in de∣siring his Fathers death, and the godly son praying (though with submission) that his Father may recover and using (albeit he had no hope) all lawfull means for that end, may serve for clearing our case; and who will condemn(g) 1.634 David his fasting and praying, that his child might recover, notwith∣standing the Prophet Nathan had revealed unto him that he should die, which message he might have looked upon as a peremptory sentence, and not as a conditionall threat∣ning.

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

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

You will say, if it be not our duty, then we must super∣erogat, and walk without rule when we pray for these whom we know to be in a hopelesse condition. Ans. Albeit there arise no obligation from the generall command to pray for all, (which is the rule that falleth under the present disquisition) yet there may so much obligation arise from other grounds, as may warrant our practice, and will have the force of a Law to him who is prest to act upon such a motive. Thus our Divines, disputing against the Popish supererogation, do maintain, that what they call evangelical counsels, hath the strength of a law, when some speciall circumstances do con∣cur, invite, yea and engage him, who obsolutely and ab∣stracting from such a state and condition is not obliged so to act; thus saith(h) 1.635 Davenant, to live in perpetull virginity in the generall is the matter of counsell and not of precept, there being no generall command obliging all to continue in that state; yet Paul, having the gift of continency &c. found himself obliged by the authority of God to continue in that condition; and as to our case, if we would reflect upon the decree we may forbear to pray for those whom we

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

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

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

Now we come to the second part of the question, concern∣ing the blasphemy against the holy Ghost, which is in great part cleared by what hath been already said. Mr.(i) 1.636 Bur∣gess citeth the opinion of some Ancient, who thought that the words, 1 Joh. 5.16. did not hold out an absolute pro∣hibition of all to pray for such; though ordinary Christians might not interceed for those hainous transgressors, yet eminent Saints (thought they) might do it; though every one

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

Secondly, Others, as Lyra think, that though we may not pray for such as have committed that sin, that they may escape eternal punishment, yet we may pray, that in part they would leave off(k) 1.637 to sin, that thus their eternal punishment may be the lesse: To which, may be added a third conjecture more probable then any of the former two, that we may pray for temporal good things to them, while they are here in the world, though we may not pray for their eternal salva∣tion, and that they may repent.

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

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

Then, 2. It is considerable, upon what ground the Apostle refuseth to presse that command, pray for the brethren, in reference to those, who have sinned unto death, viz. because his former motive, ver. 14, 15. which holds out a promise of successe and audience, hath not place as to them; so that the Apostle doth not simply forbid to pray for such, but saith he, I do not, I cannot urge the performance of this duty to∣ward such, uupon that ground which may stir you up to pray for others, for whom, if ye ask, God will give; I do not say, you should pray for them, not that ye may not pray for them, but because ye cannot pray for them with confidence and hope of successe, your prayers can do them no good: Thus also the Lord doth liberate Samuel from praying for Saul, upon the same account,(l) 1.638 How long (saith the Lord) wilt thou mourn for him, seing I have rejected him? thy mourning is to no purpose, it will not profit him; and pray not (saith the Lord to(m) 1.639 Jeremiah) for that people, for I will not hear thee, all thy tears and prayers will not withhold the determined judgment: so that such apparent prohibitions, are rather peremptory denunciations of judgment against those people

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

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

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

such, it must be lawfull to put up contradictory prayers. Ans. Albeit too many (no doubt) have been guilty of that blasphemy, yet, since that which is the main ingredient of it, viz. malice, rage and hatred of the known truth, is a latent thing, and not obvious to the eye of our discretion, I never read of any since the dayes of the Apostles, whom the Church of Christ durst determine and peremptorily conclude to be guilty of that sin, except(n) 1.640 Julian the Apostat, for whom they left off to pray, and prayed against his malice and rage, that the Lord would prevent that mischief he intended against Christians, and would remove such a stumbling block out of the way of the Gospel; but they did not pray for Julians condemnation, nor had they any warrant to pray for that.

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

our prayers can do them no good: and thus, unless we limit our prayers to the Elect, and add this condition when we pray for others, if they belong to the election of God, we must pray for them whom our prayers will not profit. Secondly, and espe∣cially, we answer, Albeit these who are guilty of that un∣pardonable sin be under an irrevocable sentence, and though we (as is supposed) know their condition to be desperate; yet, we must carry our selves far otherwayes towards them, then towards those who are in hell, and as upon a civil con∣sideration we owe them, if our Superiors, Magistrates, Parents, Masters, &c. honour and obedience; So also, upon a sp ri∣tual account, there be several duties which we may perform towards and with them, while they are Viators and on the way, which we may not perform with or for them, after they are cast into hell; for, so long as they live in this world, they are under the(o) 1.641 means, (though these shall do them no good) their day is not yet come to an end; and though they were excommunicated, and thus in part shut from publick ordinances, they are not as yet actually stated into an unal∣terable condition; and therefore they may well be an object of prayer, pity and Christian compassion; though the male∣factor be sentenced and condemned, yet, we may deal with the King for a pardon. O! but when the sentence is once exe∣cuted there is no remedy; after the repobats are cast in∣to hell, and come to their everlasting home; after their day is spent and they removed from the ordinances and means of grace, to what purpose should we pray for them? after the ship is broken, sails, cables and anchors will not profit; if life be gone, no medecine can do any good; when the night hath surprised them, so that they can no more work for themselves, we must not imagine that we can help them with our hands.

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

not be a mean for good to them, and why may we not thus pray for those that are in hell? Ans. Certainly, we should not ask what we may not ask in faith: only the prayer of faith is an acceptable sacrifice; but the faith that is required in prayer hath not alwayes one and the same object, as shall more fully be shown, Part 2. Ch. 2. And if we know that God will accept of such prayers as a testimony of our love and commpassion towards our neighb urs, and of our zeal to his glory in their conversion, then we may know our la∣bour shall not be lost: what though they for whom we pray reap no benefit thereby;* 1.642 yet, if our prayers (as Davids for his enemies) return into our own bosome with a message of peace; we have no cause to complain, as if we had sought the Lord in vain: what God accepteth, as service done to him, that he will reward. But, 2. though in the supposed case we cannot pray confidently, as to the successe that will redound to them for whom we pray; yet, even thus we may pray affectionatly and compassionatly: but those who are in hell are not such an object of Christ••an-pity and compassion; although we may have some fl••shes of natural sorrow and pity towards them, and some kind of desire of their delivery and salvation; yet, we may not go to God and offer it up prayer wayes to him; we have no warrant to do so, nor any practice or example of any of the Saints who did so: the••r day is spent, the door is shut and the sentence executed; they are removed from the means and may not use them them∣selves, and it were too great boldness in any other to use them for them, and thus bring them under the means whom God hath excluded from them: but, so long as the Lord length∣neth out the day of life, and forbears the ex cution of the sentence, the man is not altogether exclud••d from the means; and why may we not then put up a prayer for him, abstract∣ing from the decree of God, which (though known to us) is not our rule? after death, the judgment, Heb. 9.27. but, till then, thy hands are not bound up: So long as men fall under the object of the command of love, (which doth not expire so long as they are our neighbours and in the land of the living) thou mayest perform this, as well as any other of∣fice of love towards them.

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

For the first, let us seriously ponder and consider Christ his prayer, that the cup might passe from him: David his prayer for his child, after the Prophet had told him that he should die; Samuels prayer for Saul, notwithstanding he knew the Lord had rejected him; Ieremiah, his prayer for Israel, albeit the Lord had once and again fobidden him to pray for them; Paul, his prayer for his brethren and kins∣men, notwithstanding he knew they were rejected and repro∣bat, and that many of them (as not improbably may be sup∣posed) were guilty of that unpardonable sin. And then let us compare Pauls(q) 1.643 wish with Moses his desire and prayer, which were not only concerning things impossible and con∣trary to the known purpose of God; but also concerning, 1. the worst of evils. 2. To themselves, (which are two considerable circumstances for clearing the present case) viz. to be(r) 1.644 accursed from Christ, and(s) 1.645 blotted out of Gods book: if it be lawfull to wish evil, shall it not be lawfull to wish what is good? and if we may wish evil to our selves, (which seemeth more hard then to wish it to others) may we not wish good things to our neighbours? if we may de∣sire (whatever be the nature of that desire, whether absolute or conditional) our own damnation,(t) 1.646 contrary unto the known decree of God, may we not far rather desire and pray for the salvation of others? Here is much more then parity of reason, and we may well argue from the greater to

the lesser, none (I think) will be so rash as to(u) 1.647 condemn that hight of zeal in those eminent Saints; neither should any man be offended while we plead for such holy, innocent, submissive, silent, conditional and affectionat desires of the salvation of our neighbours, whatever be their guiltiness, or God's eternal purpose towards them.

As to the second, let us view these instances; and perpend what kind of desires and prayers they hold forth, that we make these our copy; especially the prayer of Christ, Moses and Paul, as coming nearest to our case: and from these, we may collect these three qualifications of such prayers as we now plead for. 1. In Christ his prayer, Mat. 26, 39. we may observe his submission to the good pleasure and appointment of God; for, saith he, nevertheless (or, albeit the thing absolutely con∣sidered be good and desirable, yet) not as I will, but as thou wilt. 2. Christ prayed conditionally, for the removal of that cup, viz. if it were possible, that is, if it might stand with the good pleasure of God concerning the salvation of lost man. 3. From Moses his prayer, Exod. 32.32. and by comparing Paul his wish, Rom. 9.3. with his prayer, Rom. 10.1. we may collect that such prayers are rather wishes then formal petitions, rather conditional wouldings (that I may so speak) and velleities, then absolute desires; and thereby these holy men rather express what they would(x) 1.648 pray for, if possib∣ly it could be granted, then what they did absolutely pray for: and such prayers do contain a submissive and silent com∣passionating of these misers, but not a premptory request or murmuring complaint of God's justice and severity against them. Such prayers then, as we now plead for, must be, 1. submissive. 2. Conditional: And, 3. by way of wishing and woulding, viz. if the thing were not impossible; and that, 1. in(y) 1.649 testimony of our zeal to the glory of God in the conversion and salvation of these abjects, (abstracting from Gods decree which is not our rule.) 2. In testimony of our affection, sympathy and tenderness towards our brethren and neighbours.

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

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

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

Let us hear what the learned judicious and Mr.(z) 1.650 Calvin saith for removing this objection, and for clearing the whole question. We need not (saith he) fear least we love our neighbours too much, so long as we love them in the Lord; it is a grosse error to think, that Christians should become

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

Concl. 5. If we abstract from these extraordinary cases, (viz. of a revealed decree concerning the reprobation of some particular persons, and the certain knowledge that this or that person, hath committed the unpardonable sin against the holy Ghost) we may universally affirm that we are ob∣liged to pray for all men, though never so wicked and pro∣fane, according to the exhortation, 1 Timoth. 2.1. I know there are not a few judicious Divines who think that the Apostle here doth not exhort to pray universally for all and every one, pro singulis generum, but for all indesinitly, for men of all ranks and degrees pro generibus singulorum; not for every individuall man, but for every rank of men, for rich poor, noble, ignoble, Jew, Gentile, &c. and they add this limi∣tation, because Arminians from that place compared with v. 6. do draw an argument for universal redemption. But we may not now medle with that controversie, nor need we for clear∣ing these words, which abso lutely considered speak of no such matter: and we think that any who will impartially look upon them will think that Mr. Calvin had reason to say, that the Apostle in these words(a) 1.651 commands that prayers be made for all mankind, and the reasons alledged in the pre∣ceeding conclusions do more strongly and forcibly conclude and prove this.

But before we now argue and propound some speciall grounds for confirming this point, let us view two subtile distinctions of two reverend Divines viz. Dr. Ames and Volf. Musculus. for the, 1. Dr.(b) 1.652 Ames, having asserted that we should pray for some things to all and every one who is in

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

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

2. This distinction supposeth the decree of God to be our rule; contrary to what hath been said, Sect, 1. and the Authors own(c) 1.653 hypotheses. And if it were our rule we might not pray for every one severally, but onely for the elect.

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

But(d) 1.654 Musculus his distinction is more subtile, while he affirmeth that we may not (as Christ would not, Joh. 17.9.) pray for the world, though we should pray for all mortals and for all and every one in the world. We will not exagitar these terms, and enquire what the world (as to the present case can import beside all men and women in the world? or all mortals, (as he speaketh) neither will we exagge∣rat what is brought by that reverend Divine by way of(e) 1.655 explication; but the meaning (as I conjecture) is this, that we may speak of the reprobat world either(f) 1.656 formally as such, and as it is hated and rejected of God, and under that consideration and reduplication they are neither an ob∣ject of our love nor prayers; or we may speak of the repro∣bat(g) 1.657 materially, that is of these who are wicked, ab∣stracting from the decree of reprobation, and looking on them as men of one common stock, and having the same nature with us, as they are our brethren, neighbours &c. and thus we are obliged to love and pray for all men: and this distinction being thus understood, (and I know no other sense that can be given to it) agreeth (as to the first member) with what we said Concl. 2. and as to the Second branch, with this present conclusion.

Now we come to propound some arguments for confirming the point, 1. If we may pray for ab••min••ble Nero's, and such as were in authority when the Apostle wrot that first Epistle to Timothy, I would know the man for whom we may not pray? but the Apostle exhorteth us to pray for Nero, and sworn enemies of Christ who then did govern, quot quot enim erant illo tempore (saith(h) 1.658 Calvin) Magistratus, toti∣dem erant quasi jurati Christi hostes; and the learned Beza though he interpret the particle all, 1. v. indefinitly, yet when he cometh to the 2. verse he granteth as much as we plead: for, the church(i) 1.659 (saith he) then had as many enemies at there were rulers and magistrats, for the sword was in the hands of Pagan Romans, and yet Paul commands that they be named in our prayers: and he asketh, what if Julian the

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

Hence, 2. From this concession we would argue, if we must pray for all Magistrates, and thus for all individuals of one rank? why not also for all of every other rank, and thus universally for all mankind? Whatsoever ground can be pre∣tended for not praying for all individuals of other ranks and degrees of men, hath as well here place (and therefore since they are not concludent in this, neither are they in any other case) for as we cannot think that all the world will be saved, so neither that all Magistrates will be saved; not many wise men, not many mighty, not many noble are chosen, 1 Cor. 1.26, 27. they are exposed to greater temptations then others: and it is no small mercy to have the feet kept from burning while we(k) 1.660 walk upon hot coals, &c. But Beza confesseth, and the text it self, in terminis, saith that we should pray for all in authority; and, 1. It were ridiculous here to run to the distinction of ranks and persons, because here the rank is specified, and all in it named; 2. This is not only asserted, but proven, and a reason that extendeth to all Magistrates annexed, viz. that under them, we may lead a quiet and peaceable life, in all godliness and honesty. Ergo.

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

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

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

You will say, we are not Apostles, upon whom the(l) 1.661 care of all the Churches and of all mankind should lye. Ans. 1. What the Apostles might pray for, that every Minister, yea, every member of Christ may pray for: albeit all have not a ministerial care, yet all should have a fraternal and brotherly care for all and every one; 2. A Mini∣ster (as some judicious Divines of late (specially Mr.

(m) 1.662 Hudson) have asserted and maintained against Independents) by vertue of Christs institution, and by his ordination to the office of the Ministry, is made a Minister of, and receiveth that office habitually, and in actu primo, in relation to the whole visible Church, so that he may, and ought exercise that function in relation to any part, as the good of the whole doth require, and as he hath a particular and orderly call: So that his fixing to this or that particular congregation (albeit it tye him to a constant and ordinary exercise of his office amongst that people, yet it) doth not limit the office it self, which by his potestative mission, according to Christs institution, he hath received in relation to the Catholick Church indefinitly and universally. And thus he may exercise not only his gifts, but also his pastoral office, and preach the Gospel in any place indefinitly, whereever he meeteth with a call; and should universally pray for all, to whatsoever particular place he be fixed, as to the exercise of the more speciall parts of his Ministry: And albeit prayer be a common and general duty lying upon the people as well as the Pastors, yet it is a pastoral duty, and that not the least, and as a Minister of Christ, he prayeth not only for his particular flock, but also for the whole Church. But, 3. The ground alledged by those, who differ from us in this particular, doth as well militat against a Pastors praying for his own congregation (if there be any ignorant or scandalous persons there) as against his praying for all members of the visible Church; yea, and for all mortals: for, who is the man that hath ground to hope that all his flock shall be saved?

But it is replyed by(n) 1.663 some Divines, Though God be(o) 1.664 kind to the evil and unthankfull, and(p) 1.665 maketh his Sun to rise on good and bad, and thus we may pray for common mercies to all; yet God will not bestow special and spiritual mercies to all: and therefore we may not pray for their con∣version and salvation. Ans. 1. The decree of God, his purpose either to give or not to give, is not (as hath been shown) our rule. 2. That Conscience must be too scrupu∣lous (to say no more, because of that reverence we ow to them with whom we have now to do) which dare not wish

and desire, which dare not pray and say, [Lord, let all the world taste of thy goodness, let them glorifie thy name, and obtain(q) 1.666 salvation through Christ; let all the earth be filled with the saving knowledge of God, let them kiss the Son that they perish not in his anger, let them turn from their evil wayes and follow that which is good, &c.] 3. It may be questioned, whether to pray for common mercies for those, for whom we may not pray for grace to use them aright, be not to pray for a snare to them; since common mercies to graceless souls are but as so many(r) 1.667 coals of fire heaped up∣on their head, to aggravate their guiltiness and increase their misery, 4. These whom we are obliged to acknowledge for our neighbours, yea, and brethren, them we should love, and by all means procure their good, especially their spiritual and eternal good, in which the glory of God is so nearly concer∣ned; and therefore, since prayer is a principal mean which we may use for the good of all whom we can no otherwise profit, we must not leave that mean un-essayed: but all men on earth are(s) 1.668 neighbours, and every one according to his ability, and as opportunity doth offer, should perform the du∣ties that flow from such a relation, Luk 10.27.33.36. &c. All men are brethren and of one blood, Act▪ 17.26. Mal. 2.10. Gen. 19.7. Ah! should we love our neighbours as our selves? and may we not pray for them when we pray for our selves? and shall Conscience and Religion be pretended as a Plea for(t) 1.669 brethren not to interpose with the provoked Fa∣ther for his favour? and that there may be a reconciliation, that he would reclaim and shew mercy unto those prodigals, who have nothing but husks to feed upon? Hence,

We may further argue thus, if we should love our brethren and neighbours, (and all men are such) then we should wish and desire their good both temporal and eternal; and from whom can we desire it but from him who only can kill and make alive, who only can save and destroy, and who sheweth mercy on whom he will? And what is it to desire the Lord to do them good, but to pray for their good; prayer being nothing else but an offering up of our desires to God,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith the(u) 1.670 Philosopher) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to love is to desire those things that are good to any man, not for any benefit may thereby redound to us, but that they may profit him: and canst thou say, that thou lovest thy brethren, while thou dost not desire their good, while thou dost not desire it from God who only can give? What? though they did hate and persecute thee, yet thou must love them: albeit not (as Augustine speaketh) for that mu∣tual love they bear to thee, yet for their partaking of the same nature with thee, and because of the authority of God, who hath commanded thee to love thy neighbour as thy self. Let Jeremiahs practice be thy copy; though they recompence evil for good, though they dig a pit for thy soul; yet, do not thou leave off to stand before the Lord to speak good for them, Jer. 18.20. remember Christs prayer, Luk. 23.34. and Stephens, Act. 7.60. Albeit as to the measure and degree of love there may be some variety; yet, in respect of the ob∣ject, we must (as(x) 1.671 Aquinas saith) love all men alike; and wish to all the same good things. Am I my(y) 1.672 brothers keeper? were the words of a wretched Cain; [although we had no command, yet, nature bids us (saith Dr.(z) 1.673 Paraeus) keep and procure our own and other mens salvation.]

We might here make use of(a) 1.674 Augustine his argument, whereby he proveth, that the devils did not love Christ, If (saith he) they had loved him, they would not have said to him, what(b) 1.675 have we to do with thee? and if, according to the(c) 1.676 royal Law, we loved our neighbours as our selves, would we say, what are we concerned in our neighbours salvation? and why should we mention them in our prayers?

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

Yea, 6. If this limitation must be added while we pray for some, then it must be added when we pray for any, though ne∣ver so eminent, as to their carriage and profession; for, I think none will presume to tell us, who are Elect, who not. You will yet say, its enough we know not that they are reprobates. Ans. 1. Thus they come up the length of this present couclu∣sion, and lead us to an extraordinary case, viz. of a revealed decree, to which we have already spoken. And then, 2. Who dare say, that he is assured of the reprobation of any man? If again it be replyed, that we must not pray for the incor∣rigible enemies of Christ. Ans. 1. But how shall we know who are incorrigible, who not? If the(d) 1.677 Apostles did exhort to submit unto, and pray for vile Nero, and these cruel and malicious persecutors, who then did bear the sword, who are these enemies for whom we should not pray? who can be judged to be more incorrigible then they? And then, 2. Are not all the reprobate incorrigible? and therefore, if upon this account, we may not pray for enemies, neither must we pray for any reprobate. But, 3. We would here remem∣ber the caution mentioned, Concl. 2. concerning reprobation, viz. That as we should not pray for reprobates as such, so neither for Christs incorrigible enemies formally as such, and

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

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

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

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

[obj. 2] Obj. 2. What Christ would not do, neither should we; but Christ would not pray for the reprobate world, Joh. 17.9. Ans. Christ is our copy and pattern, but not in all things he did; all Christs actions were not of the same kind, some of them being imitable by us, and done for our instruction and example, but there were other actions of Christ that were peculiar; and though in them he aimed at our good, yet he purposed not to set them up as a directory to us, as being rather for our admiration then imitation. Christ sometimes acted as a(e) 1.678 minister of the circumcision, and as a preacher of righteousness, both by his doctrine and example; and thus he weepeth for his desperate and incorrigible enemies, Luk. 19.41. and prayeth for them, Luk. 23.34. At other times, he acted as God manifested in the flesh, and in a trans∣cendent maner, not agreeable to any meer creature; and thus he pardoned sin, and preached as one having authority of him∣self; and in those actions we would distinguish between their nature and way of performance: thus to preach and pardon sin, is not peculiar to Christ, his messengers may do the same, but not after that maner, they ministerially, but he authori∣tively. And thus prayer was common to him and us, but there were some specialities in his prayers, which we must not imitate; and to go no further then the Text in the objection, let us, 1. look on the motives whereby he presseth his petiti∣on, ver. 1, 2, 3, 4, 6, 8, 10, 18, 19, 22, 23, &c. 2. on the mater, ver. 15, 21, 23, 24, 26. Why should we then make this 9. ver. our pattern and copy, rather then the rest of that prayer? Christ did pour out this prayer, not as man nor as our pattern, but as(f) 1.679 Mediator, and as our head and redeemer, and therefore he would only pray for his ransomed ones, and

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

[obj. 3] Obj. 3. We cannot ask in Christs name what he hath not purchased by his death: But by his death, he did not purchase mercy and salvation to any but to the Elect. Ergo. Ans. As in our prayers, we must not look on the decree of God as a rule, so neither on Christs purpose and intention; its certain, and granted on all hands, I. that Christs sufferings of them∣selves, were a sufficient price for all the mercies we can ask for our selves or others; 2. that we cannot know for whom in particular he purchased life and happiness. And there∣fore we must pray for none, if we must only pray for such, as we know he intended to save; yea, nor for our selves, 1. be∣fore conversion; nor, 2. in the night of desertion, when we stand most in need of prayer; and, 3. Thus all the repro∣bate are exempted from this duty, and it must not be their sin that they do not pray. Hence we may distinguish the propositi∣on thus, we cannot ask in Christs name, that for which he hath not laid down ag 1.680 sufficient price; yet, we may ask what he never intended to give, nor by his Spirit to apply to such and such persons: because we are not sent to his secret purpose to be the copy of our prayers, but to the promises; the object of which, is every thing that is good, either to our selves or others. And all the promises, are yea and amen in Christ, and are accomplished through his blood. If then we ask nothing, but what is held forth in the promise, and expect an answer only through Christ, we may be said to ask in his name, albeit we know not what is his secret purpose, as to the person for whom we pray. Which may be yet further confirmed by the Saints prayers for outward things, which they ask in Christs name, albeit they know not whether or not he intended to purchase and procure to them the posses∣sion of such and such particulars as they ask, since they know not whether they shall enjoy them or not.

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

thus, he did not truly and in effect purchase those mercies to them for whom we pray, supposing they are reprobats, it may be granted: that weh 1.681 know he did not purchase and will not give to them what we ask for them, is denied. It is not known to us not only in particular what individuall man or woman are elect or reprobat, but also in the generall as to the present and following generation, (whatever may be said of times past whose wickednesse and impiety is notour and known) for, who can bind up Gods hand that he may not shew mercy to all the world? and shall we alledge an unknown decree, purpose and intention, (which though it were known, must not be acknowledged for a rule and law) for a ground and plea why we should forsake the known commandment to pray for all men? And that we might pray for cast-awayes though their reprobation (and why not also though Christs purpose and intention not to shed his blood for them) were known, hath been shown, Concl. 4.

3. It is not faith in the Object, but in the Subject; not in him for whom, but in him who doth pray, that is required in thei 1.682 prayer of faith, and that it may be offered up in Christs name as shall appear, Part, 2. Ch. 2. From this generall we may draw several particulars, the most matterial shall be named in the following Conclusions.

Concl. 6.* 1.683 We should pray for our enemies. 1. David did so, Psa. 35.13. and Stephen Act. 7.60. Yea and our blessed Lord Jesus, Luk. 23.34. And, 2. commands us to do so Mat. 5.44. And, 3. maketh the conscientious performance thereof an evidence of our son-ship; And, 4. of our conformity with our Father which is in heaven, v. 45. And, 5. of discrimina∣tion between us and Publicans, v. 46.6. This is the best mean to reclaime enemies and to make them friends with God and with us, (and that is the most noblek 1.684 victory over enemies in which the true Christian will more rejoyce and triumph (though one were only thus gained) then in the destructi∣on of a multitude) However, 7. thus he doth his duty, and shall be no loser; his prayer shall not be asl 1.685 water spilt on the ground, but shall return with a message of peace to himself; Psa. 35.13. And, 8. in so doing he heapeth coals of fire

(though he intend not their hurt) upon the head of incorri∣gible enemies. Rom. 12.20. And,* 1.686 it is no small evidence of sin∣cerity, and may be a ground of comfort to thee O Saint, if while enemies are injuring and persecuting thee, thou canst with the Prophet say; O Lord, remember that I stood before thee to speak good for them, and to turn away thy wrath, while they were digging a pit for my soul. Jer. 18.20. And as this is a notable mean of our peace with God, and with our own con∣sciences; So it is, 10. an evidence and a sure ground of confidence that our prayers for our selves are heard,* 1.687 and our iniquities pardoned, Mat. 6.14. Mark. 11.25. and,* 1.688 11. thereby also we prevail against, and most valiantlym 1.689 triumph over that de∣vil of malice and revenge, which maketh the Lord himself be∣come our enemy, and to back the lashes of men with a stroak from heaven, because we tak upon us to sit on his Throne who hath said, vengeance is mine, I will repay. Deut. 35.35. Heb. 10.30. Rom. 12.19.

O! Then pray for your enemies, and ye shall have God to be your friend; and shall thus obey that evangelicall com∣mand, give place to Wrath, Rom. 12 19. Psa. 37.8. Prov. 20.3. O! blesse them that persecut you, Rom. 12.14. and thus thou mayest get a blessing both to thy self and them. But ah! although this duty doth make us resemble God who is kind unto the unthankfull and to the evil, Luk 6.35. albeit it hath so much of heaven in it, so much humility, self denyall and tendernesse, though it be such a notable mean of our comfort, peace and acceptance with God, and may prove a mean of so much good to others, yet how few make consci∣ence thereof, and are carefull to perform it? but if thou go∣est mourning all the day long for want of comfort, enlarge∣ment of affections, divine manifestations, and acceptance in thy addresses to God, enquire after the cause; and per∣haps thou wilt find, that if thou wert compassionat towards thy enemies, God would be more kind to thee, and manifest himself more familiarly: the Lord deals with many as if he were an enemy, because they live in malice and at enmity with their brethren; and their prayers meet not with thatn 1.690 ac∣ceptance they desire, because they do not cordially desire the

good of others; God seemeth to slight their(o) 1.691 prayers, that they may learn no more to hate or slight their brethren in their prayers, Mat. 6.15. Mar. 11.26.

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

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

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

them we may lead a quiet and peaceable in all godli∣nesse and honesty. 1 Timoth. 2.2. Rom. 13.3. Isa. 49.23. Psa. 105 22. Amos. 5.2. Prayer is the best tri∣bute ye can pay to them; and the best(p) 1.692 office ye can perform to your neighbors and fellow-subjects; what∣ever be the judgment of the world, or its reward, yet the best Christians will be found to be the best subjects, and the best neighbors. Sed bonus vir Cajus Seius, tantum malus quod Christianus.

3. Who will ask, whether he should pray for the Kingdom city an place of his abod and nativity? 1, Because of severall relations we stand under towards our countrey-men, as be∣ing fellow-subjects, compatriots, brethren, (being neerer in kin to many of them then to strangers) and companions, we are obliged in a speciall manner to pray for them. Psa. 122.8. Rom. 9.2, 3. Secondly, because our peace and welfare consists in theirs. Jer. 29.7. And, 3. thus we should not only pray for temporals to them, but also for grace and spiritual mercies; we cannot live securely where the fear of God is not, least, like the fish in the sea, the greater devour and make a prey of the lesser, Gen. 20.11. O! then pray for them, if thou wouldst not have them make a(q) 1.693 prey of thee. Did Abraham so importunatly interceed for(r) 1.694 Sodom, though he was not concerned in their misery? and wilt not thou plead for the place of thy habitation, with whom thou must share in their prosperity or adversity? Its the Saints priviledge that they may be a blessing in the midst of the land, Isa. 19.24. and bear up the pillars of a sinking sinfull world; Psa. 75.3. were there not a Saint on earth, how quickly might the earth and all its inhabitants be dissolved? Behold the difference between the upright and the wicked! the one is a blessing, and the other a curse to the place, Prov. 11.11. and prayer is that messenger the Saints employ to fetch home the blessing to themselves and others.

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

must with good(s) 1.695 Joshua undertake for himself and all with∣in his house: He must be a King to rule there, a Prophet to teach and instruct them, and a Priest to offer up daily sacri∣fices with them, and for them; none are exempted from this duty, David, though a King on whom the care of the whole nation did ly, yet did not forget his family, after he had been employed in the publike worship of God, it is said of him to his commendation, that he returned to blesse his houshold, 2 Sam. 6.20. If Cornelius be a devour man, his religion must not be confined within his own breast, and there∣fore its observed, that he feared God with all his house, and prayed to God allway. Act. 10.2. But albeit this duty, especi∣ally (as to the performance of it with the whole family, as be∣ing their mouth and minister) doth ly upon the master of the house, yet none in the family are exempted from a private and personal communion with God in prayer; what though the head of the house neglect his duty, and were a grace∣lesse man, wilt thou go to hell because thy Father and master doth run thither? Ah! rather with holy David lament and say, Wo is me that I sojourn in Mesech, and dwell in the tents(t) 1.696 of Kedar, Psa. 120.5. and thou shouldst the rather be busie thy self, if the rest of the family be negligent, that thou mayest get thy name out of the curse that is denounced against pray∣erlesse families. Ier. 10.25. and what knowest thou but thy prayers may procure a blessing to the whole family?(u) 1.697 Labans house and estate was blessed for Iacobs sake, and(x) 1.698 Potiphars house, yea and all(y) 1.699 Egypt for Ioseph. And then if others make conscience of their duty, what a shame is it for thee to be singular in evil? and that thou alone shalt be pluckt out of the family and cast into hell. Ah! be no longer a devil to tempt the Saints by thy wicked example. Thou wicked son or servant what wilt thou say? and with what horror and confusion wilt thou behold thy Father and master in Glory, whilst thou art cast out? Oh! (said dying(z) 1.700 Mr. Bolton to his children) I Verily beleeve that none of you dar think to meet me at the great Tribunal of Christ in an unre∣generat state.

Yet. 5, this duty doth ly more forcibly upon those who are of the Houshold of (a) faith,(b) 1.701 though the members of that family be far scattered through many nations, yet they are more firmly united then those of any other incorporation; we have seven ligaments and bonds of union held sorth in one Scripture, Eph. 4.4, 5, 6. which are brought as so many mo∣tives to keep the unity of the spirit in the bond of peace, v. 3. and may serve as so many arguments to stir us up to make conscience of this duty, to pray one for another. 1. All the Saints are members of One Body; 2. All are animated by One and the same Spirit; 3 All are called in one hope, and are joynt heirs of the same Crown and Kingdom; 4. They all serve the same Lord and master; 5. All have one and the same Faith and profession, one task and work, all are walking in the same way, and travelling to the same home, and all must lodge together unto all eternity; 6. One Baptisme, all have the same badge, and wear the same livery; 7. All have one God and Father in Christ Jesus, all are of a noble descent, and of the blood Royall (as to their regeneration and new birth) Is there then any relation like to that which is amongst the Saints? Is there any union which is so intimat and strong? and yet alas, in this jangling and contending age, self-love, as a canker consumeth and eateth our true love to the brethren; now are the dayes foretold by our Lord Jesus, in which the love of many should wax cold, Mat. 24 12. where there is not true love, there cannot be a cordiall desire of their good, and no prayer for them that God will accept; O but its a sad character thou art no son, who dost not mind thy brethren; and if thou hast no Sympathy with the rest of the members while they suffer, and seekest not after a remedy, its a token thou art a rotten and dead member, which must be cut off; O! but Christ the head continually prayeth for all the mem∣bers of his body, and wilt thou not joyn with him? hell and the world are enraged against them, they have but few friends, and shall these prove unfaithfull, and not help them by their prayers, whom otherwise they cannot profit? wilt thou prove like Pharouh's butler? whilst thou art advanced and hast moyen at court, wilt thou forget the affliction of Ioseph?

if hitherto thou hast done so, say with(b) 1.702 him, I do remem∣ber my fault this day. Albeit no Saint should be excluded from our prayers, yet more specially we should remember the afflicted, whoever be forgotten, the sick child will be cared for: affliction is a fit season for prayer, and not only the afflicted should pray for himself, but others should joyn and put up a prayer for him, Iam. 5.13, 14. But yet more especi∣ally we should compassionat persecuted Saints, who suffer for righteousnesse sake; though Moses, Nehemiah, Esther, and Daniel might have enjoyed the pleasures which a Kings Court could furnish, yet the affliction of Gods people did afflict their spirits, and send them to the throne to interceed for their brethren.

You will perhaps say, who is he that forgetteth the Saints? Answ. But it may be thou prayest not for them as Saints, but as thy friends, and neer relations; if thou pray for any one as a Saint, thou(c) 1.703 must pray for all(d) 1.704 Saints, self-love as it may make thee pray for thy self, so also for thy re∣lations, amongst which may be many Saints; but only the love of God can make the love his children as such, and all that bear his image, though never so mean and despicable in the eyes of the world, and not able to serve or profit thee. O! let us hearken to the invitation, Isa. 45.11. Let us ask of God concerning his sons, the Lord calleth us, and assur∣eth us of successe; only let us take heed that we forget none of his sons, the father will not take it well that any of his children should be slighted; as Joseph would not speak to his brethren till all were present, so thou mayest meet with many frowns from the Almighty, if thou come alone, or for∣get any of thy brethren behind thee.

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

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

You will not deny that Ministers should pray for the people committed to their charge, for whose souls they must an∣swer in the day of accounts, that they have laboured to feed them, and rescue them from the snare of the devil, and have watched for them, and sought their good in every ordinance. Heb. 13.17. 2 Timoth. 2.24, 25, 20. But that the people should pray for their Pastor, we do not (too many will say) see such reason or necessity, nor is it very usuall. Answ. What dost thou talk of reason or necessity? when may we argue from these if not in the present case? and therefore hearken O negligent hearers! (who care not for your own souls, but would cast all the care of them over upon the Mi∣nister, to whom you deny your assistance in that work) and ponder these few (amongst many) motives, that may prevail with you to make more conscience of this so much slighted though most necessary duty. 1. Thou canst nor prepare thy heart to hear the word (and no wonder then though thou get no good by it) if thou neglect this duty; if the husband∣man take pains on the ground, he will not be wanting (so far as his care and industry can reach) to provide good seed; and if thou desire and expect a blessing on the word, which is the seed of immortall life, as thou will labor to have thy heart (which is the ground) fitted and enlarged to receive, so thou wilt by prayer wrestle with the Lord, who is the great master and(e) 1.705 husband-man, that he would enable his messen∣gers, that they may speak as the oracles of God, in power and demonstration of the Spirit, that a door of utterance may be opened unto them, for to make known the mystery of the Gospel, that they may speak boldly, and may exhort and rebuke with all authoritie, and may be instant in season and out of season, with all long suffering and patience, that they preach not themselves but Christ, that they may take

heed to their Ministy, to fullfill it, that they may be cloathed with righteousnesse, being an example to the flock, in word, in conversation, in charity, in faith, purity, self deniall, and holinesse; that thus they may save themselves, and those that hear them. &c. 1 Pet. 4 11. 1 Cor. 2.4. Col. 4.3.17, 2 Tim. 2.15. Tit. 2.15. 2 Tim. 4.2. 2 Cor. 4.5. Psa. 132.9. 1 Tim. 4.12. &c. if thou desire the(f) 1.706 sincere milk of the word, that thou may grow thereby, thou wilt not forget the nurse; if thou regard what seed be sown in the ground thou wilt not neglect to go to him who only can fill the hand of the sower, and to say to him, O! let us not have tares in stead of good seed; if thou care for thy spirituall life, thou wilt say, O! let the stewards hands be full, let him have an allowance for us, that we starve not for want of the chil∣drens bread.

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

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

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

4. Ministers are in greater hazard then others; and shall their people ly by and give them no help? the devil and the world are mad and enraged at a godly and faithfull ministry, Behold I send you forth as Lambs amongst Wolves, saith our blessed Lord to his disciples, Luk. 10.3. which in part hath had its accomplishment in all who have succeeded them in the Ministry: praedicare nihil aliud est, quam derivare in se furorem mundi; To be a Preacher is nothing else (said Luther) but to draw the worlds fury and malice upon him∣self: And as to his own case, he(g) 1.707 writeth thus, Lutherus foris à toto mundo, intus à diabolo patitur, & omnibus ange∣lis ejus; that he was pursued from without by the world, and from within by the devil and all his angels: Contempt, scorn, oppression, violence, &c. are all the reward that can be expected from a wicked world, which hateth the light because their works are evil: But we (if faithfull) shall have better entertainment in the world to come; and though now by men we be (as our betters were)(h) 1.708 accounted the filth of the world and the off-scourings of all things, yet we are precious in the eyes of our master, we are (what shall I say) his Jewels; yea, it is written (and canst thou read it, and not admire?) we are the(i) 1.709 glory of Christ. But it were well, if we had not greater and worse enemies then the world, who only can vex a frail decaying body; Sathan, the(k) 1.710 Prince of this world, and all the wit and might of hell is engaged in that quarrel: If Joshua appear before the Lord to interceed for the people, Sathan will stand at his right hand to resist him, Zeth. 3.2.(l) 1.711 Principalities and powers do stand in battel-aray against us, and shall we have no help from our friends? Many be the temptations and snares that are laid for poor Ministers, and shall their people look on as nothing concerned in the mater? not knowing that at the breach made in the Pastors, Sathan purposeth to enter in, and spoil and make a prey of the flock: He knoweth that their fall will occasion the stumbling of many, and be a great dis∣credit

to the holy profession, and therefore he draweth out all his forces against them, giving these a charge (not unlike to that which the King of Syria gave to his Captains, in refe∣rence to the King of Israel, 1 Kings 22.31.) to sight neither with small nor great, save only (in a comparative sense) with the Ministers. Ministers are(m) 1.712 leaders,(n) 1.713 shepherds(o) 1.714 ambassadours,(p) 1.715 watch-men, &c. What is our Christian life but a(q) 1.716 war fare? we are called out to fight the Lords battel against hell, the flesh and the world, and to wrestle with(r) 1.717 principalities and powers, against the rulers of darkness and wicked(s) 1.718 spirits; now if in this contest the leaders fall, or the watch-men be corrupted, Sathan is sure to carry the day; if the shepherds be turned out of the way, must not the sheep go a stray? if ambassadours deal deceitful∣ly and comply with the enemy, much hurt and mischief may thereby redound to the whole state and intorporation; thus you see how nearly ye are concerned in your Ministers tryals, temptations and perils; and will you not remember him in your prayers; and though he run all that hazard for your sake, will you do nothing for his help and assistance?

5. If we ponder the several steps, and (as it were) parts of the ministry, we will find, that prayer hath a hand in them all, and may be instrumental in the procuring, and for the right administration of them. 1. It hath a hand in the sending forth and planting of Ministers where there is no labourer, Mat. 9.38. 2. Prayer may be instrumental for the continu∣ing of Ministers, their staying and abiding with their flock, and their deliverance from the fury and rage of persecutors, and from all their troubles and temptations, 2 Cor. 1 10, 11. Act. 12.5.3. That their ministry may be successefull, and that a door of utterance may be opened unto them, that they may make known the mystery of the Gospel, and may preach in the power and demonstration of the Spirit, Eph. 6.19. Col. 4.3, 4.4. Neither the care and diligence of the hus∣band-man, nor the goodness of the seed, can make the stony ground become fruitfull and yield encrease; though the Pastors mouth be opened, yet the people may be(t) 1.719 straitned in their own bowels, their hearts may be lockt and receive

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

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

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

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

O! But they have (you will say) a considerable pension and stipend. Ans. But no thanks to thee, who art ready to hold b••ck from them what is their own, which God hath allowed them, King and Parliament, and the laws of the kingdom hath secured unto them; thou, who wouldst live upon their maintenance, and delight in their ruin, if thou were permitted to enjoy what belongeth to them, thou art not the man to whom they are obliged for their allowance: and though all be not so carnal and selfish, yet if Ministers were to live on the benevolence of the people, they might often take a sleep for their supper. But O! What a poor base thing is it for an ingenuous spirit, to undergo such a burden of pains, care, grief, ingratitude, reproach and dis∣respect, for such a mean maintenance? though I deny not there may be some, and too many mercenary Ministers, yet where is the man of parts, resolution and candor, who might not be as well provided another way? and who would not rather chuse a mean maintenance in any other condition, then to endure the affronts and reproaches, that accompany the calling of the(u) 1.720 ministry?

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

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

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

But, to pass from this particular to the general, how should we bewail the neglect of this necessary, sweet and evange∣lical duty? Thou who hast the communion of the Saints standing as an article in thy Creed, wilt thou keep no commu∣nion with them, and allow them no room in thy prayers? Thou who acknowledgest that prayer which Christ did dictate to his disciples, to be a perfect pattern, darst thou pray for thy self and not for others? Thou who callest God Fa∣ther, wilt thou forget thy brethren and the rest of his chil∣dren? Thou who complainest that(x) 1.721 all seek their own things, wilt thou seek for thy self and not for others? Thou who professest that thou shouldst love thy neighbour as thy self, how darst thou desire and ask any good thing for thy self, and not also intreat for the same to thy neighbour? Thou who regratest, that in this sinning age, the love of many waxeth cold, why dost thou not pray more frequently and fervently? Prayer would eat out malice out of thy heart, and out of thy brothers heart; if we would pray more for one another, we would contend less: who dare hate him whom he knoweth to desire and pray for his good? and the Lord would draw his heart unto thee, if thou didst more zea∣lously lift up thy heart in prayer for him; this fire, kept alive upon the Altar, would consume and root out the seeds of discord, contention and jealousie. Thou who professest great zeal to the glory of God, in the salvation of sinners, dost thou do not desire and pray for their salvation? Thou who professest thy self a(y) 1.722 debtor to all men, to strangers, yea to enemies when, and how wilt thou pay this debt, if not while thou hast the key in thy hand to open thy Fathers treasure? And what wilt thou give unto those, or do for them, who will not ask from another any thing unto them? Thou canst not say thou hast not moyen, or thou art afraid, lest thou shouldest displease the King, if you put in for so many: for,

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

Oh parents! look on your children, wives on your hus∣bands, neighbour on neighbour, and behold that which may stir thy bowels. Ah! hast thou no compassion towards thy relations? Alas! it may be thou doest not pity thine own soul, and no wonder then though thou prove not kind to others, who art so cruel to thy self: but, if thou knewest the terrors of the Almighty, and then considered the wofull condition of such wretches, how couldst thou forbear? how pathetically did the Prophet Jeremy lament, when he did lay to heart the outward calamity that was to come upon the people of Israel? My(z) 1.723 bowels (saith he) my bowels! I am

pained at my very heart, my heart maketh a noise in me, I cannot hold my peace: And shall not the eternal and (unless the Lord in mercy reclaim such) inevitable ruine of your bre∣thren and neighbours, of the once beloved Nation of the Jews, of so many flourishing Kingdoms, of Turks and blind Pagans, stir up the bowels of your compassion, and send you to the throne of Grace, to pour out a prayer in their behalf? and though ye could forget strangers and such as live at a di∣stance, yet, it is unnatural cruelty to deal thus with your friends and relations, not to pity their deplorable condition, nor to awaken those ye see sleeping securely within the sea-mark of Gods displeasure; if you would cry mightily to God, who knows but the echo of your supplications, might al∣larm them, and (being conveyed by the arm of the Almigh∣ty) rouse them up out of their brutish security? But, alas! not a few are more ready to revile their brethren, and to cry out against their faults, by way of insultation, then to pity and pray for them: but, though a Christian rebuke, and lov∣ing admonition may be necessary, yet, thus to revile and re∣proach is a ready way rather to exasperate then to reclaim them. O! but an affectionat fervent prayer to him who hath the hearts of all men in his hand, may be very instrumen∣tal to melt a hard heart, and to turn it to the Lord, and do not say, they are past remedy whom the Lord hath not as yet cast into hell; do not bury them in the grave of oblivion, whom the Lord continues in the land of the living: what though they have lyen long in a dead Lethargy, yet the Lord may re∣vive them, and breath the spirit of life and grace into them, and make such dry (a) bones live.* 1.724 What though thou hast prayed once and again for such a rebellious son, such a wicked neighbour, do not faint nor give over, though the vi∣sion(b) 1.725 tarry, wait for it. Holy Monica continued instant in prayer for her son Augustine, though she saw no success, nor any change wrought in him; but there was a compen∣sation made for that delay, and at length, Augustine not on∣ly believeth, but becometh a shining light in the Church. While Paul did persecute, Stephen prayes for him, and God answered that prayer. Christ, while he was on the cross,

prayed for his malicious murdering enemies, and in return to that prayer, at one sermon preach't by Peter, some thousands were converted. Do not then say, it were lost labour to pray for such, and to what purpose should we pray for these, who will not pray for themselves? nay, but thou shouldst the rather pity such misers, who will not pity themselves: If thou sawest a mad man not spare his own flesh, wouldst thou look on and withhold thy help? wouldst thou say he is mad, and why should I hold his hands? nay, but thou wouldst the rather pity him, because of his mad cruelty against himself: Ah! What are desperate sinners, but so many(c) 1.726 bewitch∣ed fools and mad men, who are dayly offering violence to their own souls? and what knowest thou but thy prayers may bind them? Ah! therefore should every Saint (with Samu∣el concerning a stubborn and wicked generation) say, God for∣bid that I should sin against the Lord in ceasing to pray for you, 1 Sam. 12.23. and couldst thou be a witness of the dis∣honour they do to God, the scandal they give to the godly, and the mischief they do to themselves, and not warn and rebuke them? if thou didst not, thou shouldst partake of their sins, Levit. 19.17. but if thou didst, wouldst thou not desire, and mightest thou not pray the Lord to bless thy reproofes?

But though, thus we are obliged to pray for all men, speci∣ally for our relations, our brethren, kinsmem, magistrates, &c. Yet amongst all these, the Elect should have the prehemi∣nence. There is a peculiar bond lying upon us to desire and pray for their good; and we may more comfortably and confidently perform that duty towards them then others; then our desires and Gods(d) 1.727 decree, promise and provi∣dence do meet in one point, and such prayers shall certainly at length be answered: Christ prayed for all these, Joh. 17.20. and his prayer is on record; and now in heaven he renew∣eth it, and still liveth to make intercession for such. And should not we joyn and add our poor weak concurrence? they are those with whom we must dwell for ever, and with whom we must joyn in uninterrupted praises, and shall we not now allow them any room in our prayers. But yet there is a more

special obligation lying on us towards them who already beleeve and are of the houshold of faith, as we should speci∣ally do good unto them, Gal. 6.10. so in a special maner we are obliged to pray for, and desire their good. They are the object, not only of Gods benevolence, but also of his benefi∣cence and complacence, they are actually in Christ, and mem∣bers of his body, and must not then the union be intimate and strong? And should not their communion answer and keep some proportion therewith? and must there not be a tender(e) 1.728 sympathy amongst the members of one body? they will together suffer, and rejoyce together, 1 Cor. 12.26, 27. And as the feet will walk, and the hands work for the good of the rest of the members, should not also the tongue speak for their good? The Saints have few friends, but many ene∣mies, Sathan and the world do rage, and will ye stand by? they desire and expect your help, and will you disappoint them? you are the favourits of heaven, ye have the Kings ear, and will you not improve your moyen for the good of poor Saints? shall your friends, who expect your help, be forgotten? will ye prove so unfaithfull and so unkind, and will ye thus by your negligence betray that trust that is lying upon you, and not improve that price that is put in your hand? you may be instruments of much good to others, and will you defraud them of what they may expect, yea, and what as debt ye ow to them? (Gods command to you to pray for them, is their bond whereby you are become their debters) and which notwithstanding they are ready to pay you again in kind, and in your own coyn: and ye need not be afraid, that the master will upbraid you for pleading for them, they will not prove ungrate, and make their mer∣cies weapons of unrighteousness; and your prayers, as they may prove instrumental for the obtaining, so for the right improvement of their mercies. And as thus the obligation is great, so also the encouragement. What a refreshing and engaging motive was it to Paul to pray for the Ephesians, when he heard of their faith and love? Eph. 2.15, 16. and for the Philippians, when he considered their constancy and their fellowship in the Gospel, Phil. 1.4, 5, 6. &c.

Hence from this duty, we may infer another, as we should pray for the Saints, so we should desire and beg their pray∣ers; we should open up our case to them, and(f) 1.729 confesse our faults one to another, that they may know what to ask for us; and if you will not, you undervalue Gods care for you in ingaging them by command to perform this duty to∣wards you. 2. Ye undervalue his bounty in incouraging them by a promise of success, Jam. 5.16. 1 Joh. 5.16. Isa. 45.11. 3. Ye wrong the Saints in undervaluing their priviledge, as if they were not Gods favourits, and had not moyen with him; these who are in Kings Courts will not want imployment: And yet, 4. ye dispise your own mer∣cies, and are not sensible of your own wants, who will not make use of this promising mean of relief; and it must either be foolish modesty, or base pride, that must occasion the ne∣glect hereof, (ignorance can hardly be pretended in so clear a case) what? art thou (a poor weak indigent creature) ashamed to seek help?(g) 1.730 Daniel,(h) 1.731 Esther and(i) 1.732 Paul, though eminent Saints and great favourits of heaven, were not ashamed; they knew the prevalency of joint prayer, which to enemies is(k) 1.733 terrible, like an army with banners, and to friends comfortable, like(l) 1.734 streams from Lebanon. As in the natural body, the eye cannot say to the hand, I have no need of thee, &c. 1 Cor. 12.21. So in this mystical body, there is a mutual dependance of one member upon another; there is no member so strong, that it needeth not the help and concur∣rence of the rest: no Christian should be so proud, as not to desire the prayers of the brethren, and none should be so uncharitable as to forget the fellow-heirs of the same Crown, when they approach to the throne of Grace.

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

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

desire; and thus you may have (if your negligence do no hinder) a hand in all the mercies the Saints injoy, whether national or personal, temporal or spiritual; thou mayest be instrumental in the procuring of these, and none may say they ow no thanks to thee, who art an honest supplicant and favourit of the great King; though thou hast not purchased their mercies with thy mony (Ah! what hath the poor beg∣ger to give for an almes?) yet thy request hath prevailed, and thy prayers have gotten a gracious return; though the Lord hath blasted all means we essayed for our deliverance from the oppression of usurping Sectaries, yet the Saints by their pray∣ers have had a hand in it, and who ever take to themselves the glory of the work, yet the Lord knoweth, that Scotish men and women, who with fasting and supplications were wrestling with him, did obtain this mercy as a return of their prayers: And the hand of the Lord may evidently be seen in it, he bowed the hearts of some, and turned the hands of others, employing them against their heart, to hold the sword for the terror of those who were in armes, or might rise to oppose the work, which they themselves did as much hate (whatever was the design of some of the chief leaders of the English army, who went from Scotland in that service, yet it is well enough known that the generality of instruments deserved little thanks, as going about a work they nei∣ther loved nor intended.) O then! let all and every one of us pray that this mercy may be improven for the glory of the giver, the honour of the King, and the good of those, who did wrestle at the thone of grace till they obtained a grant: And as the Saints are thus great adventurers for others, and send many packs to sea in their name, so there be many that are imployed in their business, and who agent their cause; as they are great Factors, so they are great Merchants; as they adventure for many, so many for them. The care of all the Saints lyeth upon every Saint. And how pressing a motive should that be for thee (O(m) 1.735 heir of the promise!) to pray for others, while thou considerest, that thy trade is going on while thou art a sleep, and in as many places, cities and families as call upon the name of our Lord Jesus? and

how should thy heart rejoyce when thou lookest upon such a town and incorporation, such a house and family, and canst say, thats my shop, there they are treading for me; there some are praying and wrestling at the Thron for some one mercy or other to be bestowed on me? And how should the consideration hereof stir us up to be more and more free in opening up our condition one to another, that we may know what in particular to ask for one another? the(n) 1.736 want of this liberty and freedom is in great part (I dare say) the cause why many walk so uncomfortably; many are weak faint and disquieted, and are ashamed to tell what all∣eth them, and God punisheth their pride with desertion, and suffereth them to(o) 1.737 ly amongst the pots till they call for help from their brethren.

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

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

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

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

especially, if he be a Saint whom thou hast wronged, if thou hast been uncharitable to him, and dealt hardly with him, go to him and confess thy fault, and beg the help of his prayers; and thus ye may mutually conspire and lay a mighty siege to heaven, and continuing thus to(p) 1.738 wrestle together, ye must prevail. Such professors as are proud, disdainfull, censori∣ous, envious, and living at variance with their brethren, if their graces be weak, their enlargement little, and their con∣solations rare, let them consider where the blame lyeth.

3. Job was one whom the Lord had grievously afflicted, The terrours of God did (as he(q) 1.739 complaineth) set them∣selves in aray against him, the arrows of the almighty were within him,(r) 1.740 the Lord hunted him as a fierce Lyon, and(s) 1.741 set him up as a mark at w•••••• 〈◊〉〈◊〉 did shoot, he(t) 1.742 multi∣plied his wounds, and he did bre•••• 〈◊〉〈◊〉 with a sore tempest, his(u) 1.743 feet were casten in the stocks, and he was broken as a leaf driven to and fro, and pursued like dry stubble, the Lord did write bitter things against him, as if he had held him for his enemy, &c. And should not to him that is afflicted pity be(x) 1.744 shown by his friends? but they(y) 1.745 dealt deceitfully with him, He was wounded in the(z) 1.746 house of his friends. They proved miserable comforters, and(a) 1.747 physicians of no value, therefore the Lord did break them with a grievous wound, putting the plaister, that only could cure them, into Jobs hand: As a tender parent takes special notice of the sick child, so the Lord of the afflicted Saints, and most severely punisheth the injuries done to them. See, Obad. 10, 11, 12, 13, 24. &c. And the prayers of the afflicted are very power∣full and prevailing; the sick child must not be refused; If then, thou(b) 1.748 hast spoken proudly in the day of distress, recommend thy self to the prayers of the afflicted, least(c) 1.749 the Lord deal with you according to your folly.

Thus I have insisted a while in discovering this treasury of the Church, far more precious, excellent and usefull, then that of gold and rubies; not that popish treasure, filled with the fictitious merits and(d) 1.750 superfluous (as Cajetan speaketh) satisfaction of the Saints departed, but the treasure of the living Saints intercession; the Dispensation whereof belong∣eth

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

As for these, who (as(e) 1.751 Eliphaz unjustly charged Job) cast off fear and restrain prayer, what good can the prayers of all the Saints do to such 〈◊〉〈◊〉 albeit through their prayers, the Spirit of prayer and supplication may be poured out upon thee, who wast as a(f) 1.752 bullock unaccustomed to the yoke, yet unlesse at length, thou put in thy neck and joyn in the duty, the prayers of others cannot profit thee. Its the cha∣racter of a gracelesse heart, when Gods hand is stretched out against it, to imploy others to interceed; but not to lift up a voyce for it self, as we may see in Pharaoh, Exod. 10.17. Jeroboam, 2 King. 13.6. Simon the Sorcerer. Act. 8.24.

Yet (you will say) Moses was heard for Pharaoh,* 1.753 and the man of God for Jeroboam, Ans. As the Lord out of a common providence,* 1.754 may bestow many outward mercies and delive∣rances to the wicked for his peoples sake, with whom they are incorporated; so they may meet with some special dispensa∣tions, as to these outward things, upon the prayers of the Saints. The Lord to evidence the greatness of his love to∣wards his chosen ones, will thus hear them, while they inter∣ceed for the wicked; as that(g) 1.755 legio fulminatrix obtained water to refresh, and a notable victory unto the host of the pagan-persecuting Emperour Marcus Aurelius Antonnius. But these mercies, though never so great and singular, yet wanted the marrow and substance, and in the issue proved through their abuse, rather cursings then blessings. And as for spiritual mercies, which only deserve the name, no pray∣erlesse soul did ever ••ast of these.

But you will say, who is he that doth not pray? Ans. But, I would rather ask, who is he that doth pray? That which is currant and passeth for good coyn amongst men, God will reject as(f) 1.756 reprobare silver; the prayer of the wicked, is an abomination rather then devotion, Prov. 28.9. Prov. 2.27. The Lord doth not regard the prayer of him, who regardeth iniquity in his heare. Ps. 66.18. O then! cast off and break asunder the cords of sin, and call upon God with the whol heart, that he may bear thee when thou cry∣est, and may fulfill the desires of others for thee.

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

CHAP. VIII. What it is to ask in the name of Christ, why we must, and whether the Jewish Church did pray in his name?

Joh. 16.23. Whatsoever ye shall ask the father in my Name, he will give it you, Joh. 14.13, 14. Whatsoever ye shall ask in my Name, that will I do, &c.

ALbeit every act of worship and adoration must ulti mat∣ly, be terminated in God, and be equally directed to all the persons of the blessed Trinity, as its chief and principal object, and therefore in prayer (as a main point of divine worship) we must draw nigh to God, and offer up our desires to the Father, Son and holy Ghost, as having one and the same divine nature, power and glory; yet in this spiritual performance (as also in every other ordinance) there is some∣thing, as it were, proper and peculiar to each person of the Trinity; as we shall more fully shew, Part. 3. Chap. 1. where we are to enquire, how we should conceive of God in prayer, and after what order we should direct our petitions to each of these glorious persons? But now, in a word, we take notice how the Apostle expresseth this appropriation, Eph. 2.18. where we are said through Christ to have access to the Father by the Spirit; 1. The holy Ghost dictates and draws up our bill; 2. The Son gets us access and audience, he presents and pleads our cause; and, 3. The Father accept∣eth and granteth our requests; which being thus framed by the Spirit, and perfumed with Christs incense, must be a(a) 1.757 sacrifice acceptable, and well-pleasing odour of a sweet smell to God. We will not now ask, why we are said to have access to the Father, while we must also approach the Son and holy Ghost; but remitting that to its own place, we shall now, for clearing the description of prayer, only show, 1. what it is to pray through Christ or in his name; 2. what it is to pray by the holy Ghost, and what is the help and assistance he affordeth: of the first, in this; and of the second, in the following Chapter.

Time was, when there was a sweet communion between God and man, and that was mans happinesse; he needed not have been afraid to approach the Throne; but sin did make a wofull breach and separation, and ever since the apostat rebel hath lien under a twofold incapacity to draw near to the King; 1. Morall, in respect of guiltinesse and provocation; the wrath and terrours of the provoked majestie, like that flaming sword, Gen. 3.24. doth guard the way, and hold off the rebel, that he may not approach the Throne; fear did not keep man from sining and departing from God, therefore fear shall arrest him in the place that he dar not return; 2. Physicall, in respect of weaknesse and impotency, and that not meerly privative, but accompanied with a positive enimity, stubbornnesse and aversenesse from returning Man by his fall did not only break his leggs, and so dis-enable himself, that from that time forth he had no strength to ascend to the place from which he fell; but also, like some vagabonds who having resolved to make a tread of begging, rejoyce in their impotency and sores, and refuse to be healed; so the wretched sinner accounts his losse gain, and rejoyceth to wallow in the mire into which he hath fallen, hating God, and abhorring a communion with him, he doth not con∣sider nor lay to heart his own misery and unhappiness.

But while no Physician was employed, nor could be found to cure this desperat disease and soul-lethargy, our blessed Saviour was(b) 1.758 found of them that sought him not. When he looked and(c) 1.759 saw none to help or uphold, his own arm brought Salvation;(d) 1.760 when no eve pitied us to have com∣passion upon us, when we were cast out into the open feild, to the loathing of our person being polluted and wallowing in our own blood, when he passed by and looked upon us, that was a time of love; he spread his skirt over us, and covered our nakedness, and while we were lying in our blood he said unto us, live, and to a generation not worthy to be piti∣ed,(e) 1.761 behold me, behold me; he became a(f) 1.762 brazen Serpent, saying to all these that were bitten and stinged to death by the old serpent(g) 1.763 look unto me, and be ye saved. When the precious redemption of the soul did cease for ever, and

none was able to give God a ransom for it, Psa. 49.7, 8. He gave his precious soul an offering for our sin, Isa. 53.10. When none could cure our sores, he made a plaster of his own blood, he did bear our griefs, and carried our sorrows, he was wounded for our transgressions, and bruised for our iniquities, the chastisment of our peace was upon him, and with his stripes we are healed, Isa. 53.4, 5.

And now all honor and praise be to our physician, who hath cured all our sores, and hath removed both that mo∣rall and physicall incapac ty and impotency, of which we did labor; He hath, 1. by his blood washen away the guilt, so that now there is no condemnation to them that are in Christ Jesus; Secondly, by his Spirit (whose(h) 1.764 sending into our hearts he hath also purchased with his blood) he strengthneth us with might in the inner man, Eph. 3.16. the Spirit of Christ will make us both willing and able to draw nigh to God. Thirdly, he hath purchased liberty and accesse, and now by his blood we have boldnesse to enter into the Holiest by a new and living way which he hath consecrated for us; Heb. 10.19, 20. Fourthly, he hath purchased to us success and a safe return of our prayers; so that the Father now can deny us nothing we ask in his name. John. 16.23.

Thus to us(i) 1.765 Christ is all, in point of, 1. conciliation; 2. assistance; 3. accesse; and, 4. successe; and should we not then draw nigh to God in his name? a d may we not fear lest God prove a consuming fire, and(k) 1.766 spread upon our faces the dung of our sacrifices, if they be not offered up by the hand of this our high Preist? but when we approach in his name, we must prevaile in him, we have accesse with con∣fidence, and may come boldly to the Throne of grace, that we may obtain mercy and find grace to help in time of need, Eph. 3.12. Heb. 4.14.16.

And there be these three most powerfull grounds of this prevalency, whereupon our confidence should be built when we approach in his name.

1. The Fathers love and tender bowels towards his only(l) 1.767 begotten son, Mat. 3.17. Iohn, 3.35. and. 5.20. Col. 1.13. Heb. 3.6. the(m) 1.768 name of a dear freind, though absent

or dead, will be very prevalent with us for obtaining a favour, and shall not the name of Christ (who ever liveth with the Father, and who hath the same nature and will with the Father) being interposed, obtain a grant to our desires? Was the remembrance of Abraham, Isaac and Iacob, who were Gods(n) 1.769 friends, pleaded as a motive for the Lord to show mercy to their posterity, Exod. 32.13. Deut. 9 27. &c. And shall the Lord reject us when we come to him in the name of his dearly beloved Son?

2. His blood and sufferings, that price he hath laid down for all our mercies; though we can only plead mercy and grace, yet our cautioner hath satisfied divine justice: he hath purchased us and all our mercies at a dear rate, Act. 20.28. Eph. 1.5. and 2.13. Col. 1.20. 1 Cor. 3.2, 22, 23. &c.

3. His intercession and appearing in the heavens, pleading our cause with the Father there, and s••c••••••ing the cry of his blood wh ch was shed on earth, and obtaining to us, what he purchased by it. See Chap. 5.

And thus, though we should pray in the holy Ghost, Jud. 20. yet not in the name of the holy Ghost; the Spirit must help us to pray, but he is not our Mediator, for whose sake our prayers are accepted. I have(o) 1.770 read of Arrius, that one of his haeresies was, that he attributed the office of mediator to the holy Ghost; but why should we stay to confute that dream; and to show, that as there is but are God, so there is but one Mediator between God and men, the man Christ Jesus, who gave himself a ransom to red 〈◊〉〈◊〉 l••st men? 1 Tim. 2.5, 6. For clearing of this point, we will show, 1. what it is to ask in Christs name; 2. why we must as, in his name; 3. whether the J••wish Church did believe in him and pray in his name; 4. we will close with a word of application.

For the first, To pray in Christs name, is not a work of the(p) 1.771 lips, or to say, Lord hear us for Christs sake; we dishonour Christ, and we mock the Father, when thus we take his name in vain, and mention it in our prayers without reverence and dependance on him for an answer. You will say, what then doth this phrase import? Ans. If we per∣pend

it as in the Scriptures attributed, either to the Father or Son, we will find, that it doth signifie as to our purpose (for it hath several other significations) 1. his(q) 1.772 command and appointment, as, Exod. 5.23. Deut. 18.20. Mat. 18.20. Secondly, his help and assistance, or our dependance upon his strength and power; as, Ps. 44.5.1 Sam. 17.45. Luk. 10.17. Thirdly, his glory, as the end of our acti∣ons, and the dispensations of providence towards us, Col. 3. 17. Mat. 18.20. Ps. 31.3. Fourthly, as it is particularly attributed to Christ, especially and most usually it importeth our dependence on him, as our Mediator and advocate, and our confidence in his merit and intercession; as Joh. 14.13, 14, and 16.23. &c. And in this last sense, especially, we are said to pray in Christs name. For though, 1. we must have his warrant and approbation, and look to his will and command; and, 2. though we must expect strength and assistance from him, and, 3. though we must aim at his glory in all our desires, yet while it is required that we should pray in his name, these things are as it were presupposed, and direct∣ly, principally and properly, is only held forth our depen∣dence on him, as our Redeemer, Reconciler, Mediator, and Advocate with the Father, in whom alone, and through whose merit, intercession and satisfaction, we expect access, acceptance and audience of our prayers. Two anci∣ent Doctors. viz. the judicious(r) 1.773 Augustine and

(s) 1.774 Gregory, have made an allusion to the name Jesus, hold∣ing for a truth in their interpretation, but a little beside the scope and genuine meaning of that phrase. For (they say) since Jesus signifieth a Saviour, he doth ask in his name, who asketh that which is profitable unto salvation, and what∣soever is contrary to salvation cannot be askt in his name; Christ, as a Saviour, doth no less refuse to answer our selfish and carnal desires, as grant our spiritual and well regulated petitions. He is our great Physician, who hath undertaken the cure of all our soul-maladies, and were he a faithfull Phy∣sician who would please his patient, by giving what were pleasant to the taste, if obstructive of health?

Albeit this gloss do not serve for clearing the words, which do not speak of the quality of the matter of our petitions, but of the way how we should ask, and the(t) 1.775 ground of their prevalency, and which we should plead and interpose in all our pet••••i••ns. Though (I say) these Doctors do not thus show what it is to ask in Christs name, yet while we come in his name, he will deal thus with us; when we trust him, and rely upon him, he will make a right choyce for us, he will give what is good, but will not sati••fie our foolish desires: We shall not want bread, but he will not give a Serpent, though we (bewitched with its fair and beautifull colours) do ask it most importunatly.

[Reas. 1] Secondly. As for reasons, we may argue, 1. from Gods justice and holiness, he is of purer eyes then to behold evil, or look on iniquity, Hab. 1.13. with him is terrible maje∣sty, Job 37.22. He is a consuming fire, and we sinners are as dry stubble, Heb. 12.29. Deut. 4.24. Isa. 13.9. And shall stubble approach the fire without a covering, shelter and fence?

[Reas. 2] 2. We argue from that indisposition and unfitness, that opposition and unwillingness, yea, hatred and enmity, that naturally is radicated in us against the Lord and a communion with him. We are(u) 1.776 children of wrath▪ both objectively and subjectively, as hated, so haters of God; as under the curse and sentence of condemnation, so dayly deserving that wofull sentence, still grieving and provoking the holy Lord, all the thoughts and imaginations of the heart being only evil continually, Rom. 5.10, 12. Gal. 3.10. Gen. 6.5. How then dare such rebells approach the provoked King without a mediator and intercessor?

[Reas. 3] Thirdly, Our weakness and impotency doth stand in the way; as we are morally unfit, in respect of guilt, so we are phy∣sically impotent, and want strength to ascend to the Throne, Rom. 5.6. 2 Cor. 3.5, And therefore unless the Spirit of Christ strengthen us with might in the inner man, we know not, we cannot pray as we ought, Eph. 3.16. Rom. 8.26. with∣out Christ we can do nothing, Joh. 15.5. shall we then presume to draw nigh to God without him, or to offer any desire but

in his name? So much for obstructions, impediments, and (as I may call them) negatives. Now let us argue from the several benefits purchased by Christ, his offices and the relation under which he standeth to us, and other positive grounds.

[Reas. 4] Fourthly, then we must approach to God in his name, because he is our peace, Mic. 5.5. Isa. 53, 5. He is our propitiation and reconciliation, Rom. 3.25. 1 Joh. 2.2. Col▪ 1.20. He is the alone way, Ioh. 14.6. He is the door, Ioh. 10.7. He is the true vine and fruitful root, which commu∣nicateth sap to all the branches, Joh. 15.1, 5. Isa. 11.10. He is the foundation and corner stone of all the building, Eph. 2.20, 21. He is the fountain from which all our mercies, as so many streams, do flow, Zech. 13.1. He is the head, from which all the body receiveth nourishment, and encreaseth with the encrease of God, Col. 2.19. Nay, he is all, and in all, both in point of doing and receiving,; as without him we can do nothing, Joh. 15.5. so we can receive nothing; all are ours, if we be in Christ, 1 Cor. 3 22, 23. but without him we can receive nothing as a mercy and blessing, and can have no sanctified right and title unto it; for he is heir of all things, Heb. 1.2. He is the alone treasure and store-house of all our mercies, he is the hand and the conduit, whereby all good is conveyed to us; and what can the Apostle say more (and if lesse, he had come short of his fulness and sufficiency) Chr••st is all, Col. 3.11. Hence we may instance some few particu∣lars, and from these draw so many several arguments.

As first, Can two walk together, except they be agreed? Amos, 3.3. Can there be any fellowship and communion be∣tween them who are at enmity? and there was none but Christ who could interpose, only he, by his death hath abo∣lished and slain the enmity, and put us (who were as far off as devils) in a capacity to draw nigh to God, Ephes. 2.13, 14, 15, 16.

But secondly, though subjects have not provoked their King, yet how shall they get access? they may long wait be∣fore they see his face, but as Christ hath made our peace, so he hath purchased access to us, Eph. 2.18.

But thirdly, though access be gotten, yet the petition may be rejected, and not granted; but in Christ, as we have access, so also acceptance and audience; so that we may ask whatsoever we will in his name, and it will not be denyed, Eph. 1.6. Joh. 14.13. so that in him we may draw nigh with boldness and confidence, Eph. 3.12. If his(x) 1.777 incense be offered with our prayers, they must be well pleasing and prevail.

[Reas. 5] The 5. reason may be taken from Christs office and relati∣on towards us. 1. He is the alone Mediator between God and man, 1 Timoth. 2.5, 6, How then dare we make an immediat adresse to God? he purchased at too dear a rate our peace and acceptance with God, and shall we, (1.) so far undervalue what he did and suffered for us, as not to improve his media∣tion? or, (2.) thus slight the love of the Father, (who spared not his only begotten Son that he might purchase that privi∣ledge to us) as not to make use of what he hath procured to us by his sons death? 2. He is our priest, the high priest of our profession, Heb. 3.1. How then dare we offer any sacrifice but by his hand? all oblations under the law must be brought to the priest, (if any other presumed to offer he must die) the Lord thereby would typifie and represent to us the necessity of Christs priesthood, and the offering up of all our spirituall sacrifices in his name. 3. He is our Advocat who ever liveth to make intercession for us, 1 Ioh. 2.1. Heb. 7.25. Ah! what can the client say, when he cometh before the judge, who hath not imployed an Advocat to plead his cause? 4. The many∣fold and binding relations under which he standeth to us, may encourage us to employ his help, and to come in his name; he is our(y) 1.778 Father,(z) 1.779 brother, and(a) 1.780 friend, he hath moyen at court, and will we not improve that for our accesse and acceptance? When the men of Tyre and Sidon had made Blastus the Kings chamberlain their friend, by him they make their addresse to the king. Act. 12, 20. Christ is our Blastus, he is neerer then a servant, he is the Kings beloved and only begotten Son, who will not only (like him) speak some few words in the behalf of these who have fled to him for(b) 1.781 refuge, but hath shed his blood and tread the Vine∣presse

of the fiercenesse and wrath of almighty God, Rev. 19.15. and shall he not then be heard in our behalf, and we when we come in his name?

[Reas. 6] 6. We argue from the nature and condition of this exercise, our prayers are not simple requests, but rationall plea's, in which we plead with the Lord, we improve the promises, and ask covenanted mercies; and he in faithfullnesse and righ∣teousness is said to hear and answer us, and all his wayes to∣wards the Saints to be not only mercy but truth, Psa, 143.1. Psa. 111.8. Psa. 25.10. But we cannot plead the promises, we cannot lay claim to any of them, we cannot plead the Lords faithfulnesse and truth, but through Christ; all the promises, as to us, are as so many blank bonds, and we dare not put in our name till we bring our cautioner alongst with us; we have no moyen nor trust, we have no dexterity nor skill to writ one letter, till Christ put the pen in our hand, and dip it in his blood; there is no other ink wherewith we can insert our name, God will not acknowledge any characters as genuine and authentick which are not thus engraven; our works and sufferings, our complaints and tears, are an(c) 1.782 abomination, they are but(d) 1.783 dung, and as a loathsome and(e) 1.784 menstruous cloath; Ah! these can make no impression, nor give to the banquerupt sinner any right to these bills of exchange, which our Father hath sent to his children in this their Pilgrimage, nor to the portion bequeathed to us by our Elder brother in his legacy and testament; for in Christ Jesus all the promises are yea and amen, in him they were made, in him they are applyed to us, and have their accomplishment 2 Cor. 1.20. and therefore while we are without Christ we are aliens and strangers from the covenants of promise, Eph. 2.12. and so cannot(f) 1.785 plead the accomplishment of them.

7. Here we have a command for our warrant, and a promise for our encouragment, and though from the one we might gather and collect the other, these two being(g) 1.786 inse∣parable, yet both, for clearing our way, and strengthning our hands, are expressed. Ioh. 16.24, 23. Ioh. 14.13.14. [Reas. 7]

8. We might add the constant practice of all Christians in all ages. You will say, (and thus we proceed to speak to the [Reas. 8]

third particular) if it be now so necessary to ask in Christs name, if our acceptance and successe depend thereupon, how came it to passe that holy men of old were strangers to, and ignorant of this manner of invocation, and that essentiall qualification of prayer? and wherefore is that made necessary to us, which was not required in others? Answ. We will not now dispute the question with(h) 1.787 Socinians (with whom many Armini∣ans in this, as in severall other points, do joyn) who maintain that the ancient people of God who lived before the coming of Christ were not Justified after that maner and way which we Christians are, viz by faith in a Mediator; yea, they dare(i) 1.788 affirme, that the Jewes had no expresse promise of eternall life and spirituall blessings,(k) 1.789 albeit some of them out of an andent desire of immortality and from some probale conjectures, did labour to perswade themselves, that there was a life eternall after thi••; and not only dare they averr this of the body of that people, but also of the patri∣archs, prophets, and most eminent Saints who lived before the incarnation of our blessed Lord, yea and of John the baptist, who pointed out Christ with the finger, and who because of his clear knowledge of Gospel-mysteries, is said (as judi∣cious Interpreters think) to be the greatest of them that had been born of Women, Mat. 11.11. John the Baptist

(saith(l) 1.790 Smalcius) did not understand what he preach't and promised to the penitent: And yet he granteth, that those Jews, who did trust in God, did obtain everlast∣ing life, though not by covenant or promise, but of the meer grace and bounty of God, which doth not seem to agree well with what at another time he affirmeth, viz. That they them∣selves did purchase(m) 1.791 pardon of sin (and 〈◊〉〈◊〉 just••fi••ation and life) by their sacrifices and offering up of beasts. Thus daring, in terminis to contradict the holy Ghost, testifying that those gifts and sacrifices could not make him, who did the ser∣vice perfect, as pertaining to the conscience; nay, that it was impossible, that the blood of bulls and go••••s should take away sins, Heb. 9.9. and 10.4. only the blood of Christ could do that, Heb. 9.14.

But not purposing to enter the lists with those dreamers; for answer to the question, it would be observed, that we may know truly, what we know not distinctly and particular∣ly; Gospel mysteries were not hidden from the Jews, albeit they had not such a measure of light as we, to whom the Sun hath risen, and doth shine as at the noon day, they had light, but it was as the morning twilight before the day which now we enjoy, did dawn; but will any be so childish, as to argue and say, that because they knew not so much of Christ, and of the mystery of Incarnation, 〈◊〉〈◊〉 we Christians, therefore they knew nothing, and were altogether ignorant of it. There is a general (and as they call it) confused know∣ledge of a thing, which is, as it were, a medium between igno∣rance and a distinct particular knowledge. These may be truly said to know a thing, who know not so much concern∣ing it as others do; and this general and imperfect(n) 1.792 know∣ledge of Christ, then was as efficacious to salvation, as that further measure, which Christians now have.

2. We would distinguish between simple(o) 1.793 ignorance, and a false and erronious apprehension and opinion: that imper∣fect and obscure knowledge of Christ, which was in the mus∣titude and body of the Jewish Church, might consist, and was joyned with much ignorance, but erronious opinions concerning Christs person, kingdom, sufferings, &c. (such as were in the Apostles, for a long time, notwithstanding of the many large and clear sermons they had heard Christ preach) these errors (I say) were not the proper and inseparable effects of their knowledge, but rather of their curiosity, oblivion carnal reasoning, &c.

But if it be ask't, how much the weakest beleever must then have known, and what was the minimum quod sic of Gospel truths, that then was fundamental, and the know∣ledge thereof necessary to salvation? Ans. I think it were more pertinent and profitable for us, thankfully to prize that measure of light reserved for us, and diligently to improve it for our comfort and the honour of the giver, then curiously to enquire what measure was dispensed unto, and required in others; and though we can say little for clearing what mea∣sure of light was then necessary to salvation (neither needeth that seem strange to him, who is but a little acquainted with these debates, which to this day are amongst the learned, about fundamental articles of Christianity, what and how many there be) but to as the thing it self, that they did truly and sincerely know the Mediator, and had so much light as to direct them in their way to God by him; may appear, 1. (not to speak of Abraham, who saw, and rejoyced to see Christs day, Joh. 8.58. or of the Prophets, Patriarchs, Kings, and righteous ones, who desired to hear and see these great things, which the Apostles did behold, Mat. 13.16, 17. All these having received, and seen (though a far off) the promises, Heb. 11.13.) from that first, and (as I may call it) fundamental promise, Gen. 3.15. that the seed of the woman should bruise the serpents head; the promise made to Abraham, and so often repeated, that in his seed all the families of the earth should be blessed, Gen. 12.3. and 18.18. and 22.18. Jacobs old prophesie of the coming

of Shiloh, and the gathering of the people to him, Gen. 49.10. Jobs knowledge (left on record) that his Redeemer lived, and should come to judge the world, Iob. 19.25. If we would view the book of the Psalms, how many clear sermons and predictions are there of Christs kingdom, priest hood, sufferings, intercession, &c. And what is the scope of Solo∣mons song, but to hold out Christs love to the Church? but why should I stay on particulars? since to him all the Pro∣phets gave witness, that through his name, whosoever be∣leeved in him, should have remissi••n of sins. Act. 10.43. and 3.18. But especially the G••spel (rather then prophesie) of Isaiah, doth so clearly hold out his nativity, sufferings, divine nature, &c. that such as will deny these (who were so well acquainted with this and other Scriptures) to have known any thing of Christ and his mediation, must make that people more stupid and brutish, then the most barbarous nations. 2. Their daily sacrifices and manifold types, were as so many lectures and sermons concerning Christ, his su••••••rings and satisfaction; by these Christ was dayly preach't and held forth to their eyes, that being the most popular and familiar kind of manifestation: And what shadow of probability can be alledged for their resting on their sacrifices as expiatory? it being impossible (and shall we think that the people of God and their teachers, who were taught of God, were ignorant of this impossibility, and that in so necess••rty and fundamen∣tel a point?) that the blood of bulls and goats shoul•• take away sins, Heb 10.4. and that all their ceremonies and types did point out Christ, the writer of that epistle deth most frely and clearly show, arguing against the Jews, not ••••••m new ground••, but from acknowledged p••••••ciples, and (as ••e ••••ed) ad homi∣nem, proving that the S••n of Mary, whom they crucified, was the promised Messiah, in whom they beleeved, and to whom they did look in all the types, sacrifices and other parts of worship: Nay, if Jacobs testament enlarged (a Copy where∣of, translated into our language, I once had) be not supposi∣tious, and if we will give credit to(p) 1.794 Galatine, and to these testimonies of the ••ewish Rabbi••••, whose words he cit∣eth, we will rather admire how they attained to such a mea∣sure

of knowledge concerning the Trinity, Incarnation, Per∣son and Offices of Christ, then once question whether they did know and believe in the Mosaiah, and lookt to him in all their performances. And it is most considerable, that the Scribes and Pharisees, ye••, and the rude multitude in all their debates with Christ, in all their challenges and accusations, did alwayes grant that they expected the coming of the Mes∣siah, who was to be the Son of God: according to which well known principle, the high Priest adjured him to tell, (though he purposed not to believe his words) whether he was the Christ the Son of God, Mat. 26.63. Mark 14.61. And to this day, albeit they (being judicially b••••nded for rejecting the true Messiah) have many strong delusions and gros•• errors, both concerning his Person and Office; yet they still expect and wait for the coming of the promised (as they suppose) Messiah: and it is the great work of their Rabbles to enquire after the cause why he delayeth so long; and how pathetically do they all lament and mourn for this? and with what importunity and affection (though carnal and selfish) do they pray for his coming? Yea, the Gentiles were not altogether left without a testimony: the Sybills prophecies of Christ were very full and clear; and (as(q) 1.795 Aquinas, Joannes de Thabia, Ramerius and others testifie) in the reign of the Emperor Constantine, and his mother(r) 1.796 Irene, there was a sepulchre found, in which did lie the corps of a man, having a golden plate on his breast, on which was this en∣graving, Christ shall be born of a Virgin, and I believe in him. O, Sun! thou shalt again see me in the dayes of Irene and Constantine. And Job knew Christ distinctly, and as his Redeemer; and will any imagine that his friends, who spake so divinely of God, were ignorant of Christ?(s) 1.797

3. Christ is a Priest for ever, Psa. 110.4. Heb. 5.6. Heb. 6.20. Heb. 7.17. He is the same yesterday and to day, and for ever, Heb. 13.8. He is the same as to the necessity and efficacy of his death and satisfaction, (albeit as to the ex••cution of his priestly Office, he did not assume our nature, and in it die and interceed for his people, till the fulness of time came, Gal. 4.4.) Salvation could never be found in

any other; there was never any other Name by which the sons of men could be saved, Act. 4.12.

4. We may here add the suffrage of the learned, not only of orthodox ••ivines, (concerning whose testimony there will be no question) but also of popish Casuists and School∣men, all of them joyning with their Masters Lombard and Thomas, and with them maintaining that Faith in the Media∣tor alwayes, and in every(t) 1.798 state of the Church was ne∣cessary to salvation, there being no expiation of sin without his blood. Thus all of them agree in this general assertion, though they be divided as to the explication of it; some of them pleading for the necessity of an explicit faith of the my∣stery of Incarnation; others only requiring an implicit faith, whereby a man doth know and believe all the wayes and means which God then had, or afterwards would reveal, concerning the salvation of man: amongst which, this of the incarnation of the Son of God being one, he who thus generally believeth may be said to believe that, though he never heardany thing of Christ, his Person or Offices. Yea, some(u) 1.799 extend this im∣plicit faith to the dayes of the Gospel, holding it now to be suf∣ficient to salvation to believe and embrace all that the Church of Rome believeth and ••••aintaineth: and though now the learned Doctors of the Romish Church be ashamed to own such an assertion, yet, that opinion was common among the ancient Canonists and School men, and hath many Patrons, such as Innocentius, Joannes, Andreas, Abbas, Hostiensis, Imo∣la, Anantas, Baldus, Zanchinus, Wiliel-Parasiensis, Altisiodo∣rensis, Summa Rosella, &c. as(x) 1.800 Sanchez and Lugo do con∣fesse, citing these Authors for that abominable Doctrine, which they themselves would seem to disclaim: but what∣ever be the profession of the more learned when the point is brought to the trial; yet, such as are acquainted with their Priests carriage, in hearing confessions and absolving ignorants, know, that these judicious and tender Casuists do rest satis∣fied with this blinded faith, calling it the mother of devotion. But leaving these blind Guides and miserable Physicians to the sentence of the great Judge, we proceed to the other member of the distinction.

Fran.(y) 1.801 Suarez, and with him Joan. de Lugo, distin∣guish four degrees of explicit faith, 1. when God is be∣leeved in, as the Saviour and Justifier of sinners by such means as he hath, or shall appoint and reveal, not determining any in particular. And this degree doth very little differ from that which is most implicit, except that it condescendeth on our misery, and upon a remedy in the general. 2. When a Mediator is known and beleeved on, not determining the particular way of redemption, and whether that Mediator be God or not. 3. When the divine nature of the Mediator is also known and beleeved, but not the way and maner of Redemption. 4. When both the God-head and humane nature of the Mediator are distinctly known, and also the way of redemption, viz. by his death and suffering: It were too large a field to speak particularly to these, and in opposition to(z) 1.802 Pelagians of old, and late Socinians, to apply them to the several states and conditions of the Church. Only in the general, we may affirm, that albeit the mystery of In∣carnation was some one way or other made known to the people of God since the fall of Adam, yet d••fferently, accor∣ding to the various state and condition of the Church; 1. be∣fore the(a) 1.803 giving of the law on mount Sinal; 2 under the Law; and, 3. under the Gospel; according unto which different administrations, there was a different degree and measure of knowledge required, since the light of the Gospel from time to time did break forth and shine more clearly, till the dawning of the day of the Gospel, which we now enjoy, 1 Pet. 1.10.11, 12. Rom. 16.25. They who lived he••••e the Incarnation, the nearer they were to the morning Star, did (as(b) 1.804 Aquinas observeth) see the the more clearly.

And then in their disputes, they speak of a twofold necessi∣ty. For a thing may be said to be necessary; either, 1. ne∣cessitate praecepti; because it is comanded by him, who can lay an indispensible obligation upon us to obey. Or, 2. neces∣sitate medii; because it is a necessary mean, without which the end cannot be obtained, albeit it were not enjoyned by any di∣vine command. Or as(c) 1.805 Lugo speaketh, Sine quo etiam incul∣pabiliter omisso non potest h••berisalus. And whatsoever is thus necessary unto salvation as a mean, must also be neces∣sary because of the command; for that same command that obligeth us to work out our salvation, obligeth us to apply and make use of all the means without which we cannot obtain salvation.

Albeit in reference to this distinction the School-men do not agree, some of them maintaining the knowledge of, and faith in Christ, to have been alwayes necessary, as a mean, without which, salvation was impossible; others thinking that this necessity did only flow from the divine appointment and command, requiring this faith in all men. Yet(d) 1.806 all of them agree in this (which is enough for our purpose) that some measure of the(e) 1.807 knowledge of Christ was alwayes, either the one way or the other, necessary to salvation. But that these debates do not enervat their joynt testimony for our point, may appear from the concessions of three or four of those, who plead for the least measure of necessity;

such as(f) 1.808 Scotus, Bannez, Becanus and Lugo, cited on the margent.

There is another distinction, which may also be here al∣ledged for clearing the present question, It is one(g) 1.809 thing (saith Tolet) to ask in Christs name, and another to obtain for his sake, or (as Bannez speaketh) it is one(h) 1.810 thing to say, that faith in Christ is necessary to salvation, and ano∣ther thing to say, that salvation is impossible without Christ. And in this sense also may that distinction of Lugo, which he bringeth from Augustine, be understood. We must

(saith he) put a difference between the faith in Christ as the Object,(i) 1.811 and the faith of Christ as the meritorius cause; or between that faith whereby we know and beleeve in him, and the saith which we obtain for his sake and merit, viz, the faith of God as the remunerator of them that seek him; of which Heb. 11.6 which, saith he, may be superna∣turall and given for Christ to them who know not Christ; but yet (as we heard) he denieth that ever any obtained sal∣vation by that faith, without the faith and knowledge of Christ as Mediator.

Albeit this distinction may be thus abused and too far ex∣tended, yet however it be applied, it cannot make for the So∣cinian cause, but much against it as to the present case of prayer. We grant that we obtain for Christ many things we do not ask, (and so not in his name) for he doth for us, and giveth to us, exceeding aboundantly above all that we ask or think, Eph. 3.20. We know not all our wants, nor the mercies we stand in need of; nay the prime and radicall, the most excellent mercies both in nature and grace, both our naturall generation, and spirituall regene∣ration; our life, and grace which is the life of the soul, are previous to our asking in faith, and yet they are given to us for Christs sake; which Tolet.(k) 1.812 (though a Jesuit, and it is some what rare to bear one of that sect to plead for the free grace and bounty of God previous to our works and endeavours) confesseth; adding the testimony of Basil and Clement, and app••aling to experience: but though we may obtain so many things from Christ, and for Christ, which we d•• not ask in his name, yet unlesse we know him, and beleeve in him, and improve his name when∣soever we come to the Throne of grace, we receive nothing

for his sake; but all our mercies must come to us by a com∣mon providence; such as are not in Christ, and never(l) 1.813 shall be engraffed into that noble vine, do receive nothing for his sake, and therefore there is no ground from this distinction to think that Pagans who lived and died in the ignorance of Christ, were saved by his blood; for as(m) 1.814 Bannez (though he doth not affirme that the knowledge of Christ is necessary, necessitate med••i) well observeth, the vertue and merit of Christ is applyed to none but by faith in his name; Rom. 3.22, 25, 26, 27, 30. &c. Nay every passage of Scripture that holdeth out the necessity of faith, (and how many be these?) do clearly show that all these places which speak of the impossibility of salvation without Christ, do also intimat the necessity of knowing and beleeving in him as Act. 4.12. Rom. 5.15, 16, 17, 18, 19, 21. 1 Cor. 15.22. 2 Tim. 1 9. &c. especially, since the Apostle, Act. 15.11. affirmeth, that by the grace of the Lord Jesus we are saved even as they.

I have proceeded further in this argument then I intended, but I hope it will not be unacceptable to the reader who de∣sireth to know something of the grounds and judgment of the learned concerning this intricat question; we shall now only 1. point out some scriptures, from which some judicious divines have, and not without probability might collect, that if not the whole body of the Jewish church, yet some who were more eminent for knowledge and holinesse, did pray in Christ's name; 2. we will propound a distinction; and 3. obviat an objection.

As for the first, these and such like expressions seem to in∣timat that the ancient people of God did tender up their supplications in the name of the Mediator; as 1, while they ask of God for his names sake, Psa. 25.11. Psa. 79.9. if we look on Exod. 23.21. where Gods name is said to be in the angel which did conduct the Israelites, (which angel was the(n) 1.815 messenger of the covenant, the promised Mes∣siah) may we not conceive that while they desired to be heard, for the name of God, they askt for his sake in whom Gods name (saith(o) 1.816 Diodati) is said to be, be∣cause he is of one essence and glory with the Father? 2.

while they desire an answer to their prayers for his mercies sake, as Psa. 6 4. Psa. 109.26. might they not look to the Messiah, in whom the bowels of mercy are opened to sinners? 3. while they plead Gods faithfullnesse and truth, as Psa. 40.11. Psa. 143.1. did they not plead in his name in whom all the promises are yea and amen? 4, While they ask for Davids(p) 1.817 sake, as Psa. 132.10. did they not rely on him of whom David was a type? would they run to the shadow and neglect the substance? especially since the Messiah once and again is called David, as Isa. 37.35. Ier. 30.9. Eze. 34.23, 24. the truth going under the name of the type; why may we not think that they rather lookt after the typified David, then him who only was the type and figure? 5. while they prayed the Lord to hear for his own sake; thus the Lord promiseth, (and they accordingly might have pray∣ed him) to defend Jerusalem, 2 King 19.34. where by way of explication is added, and for my servant Davids sake. viz. for him whom David did typifie: thus also we have that same phrase expounded, 2 King. 20.6. Isa. 37.35. and may not he be said to be the Fathers own, Who is the brightnesse of his glory and the express image of his person? Heb. 1.3.6. Hezekiah hath his recourse to him as his cautioner and undertaker, and David runs to him as his Surety, Isa. 38.14. Psa. 119.122.

But you will say, what ever truth may be in such a commen∣tary upon these places, yet none of them do expressly and convincingly hold out the point. Ans. 1. It cannot be imagined that the Jewes who did see Christ afar off, and whose light in comparison of ours was but darknesse, should speak so distinctly and expressly of Christ, as we who live in the dayes of the Gospel; 2. As of sermons, so of prayers, for the most part we have only some brief notes set down in the Scriptures; and therefore we may not conclude what was not spoken, from what is not written: so that if we would know how the ancient people of God did tender up their worship to him, whether in the name of a Mediator or not; it seemeth a surer and better way to survey all the Scriptures of the old Testa∣ment which speak of his person and offices, then to confine

our inquiry to these few and brief parcells of prayers recorded there. But since so much weight is laid upon an expresse text, let us look on Dan. 9, 17. Where the Prophet prayeth thus, O! our God, hear the prayer of thy servant, and his sup∣plications, and cause thy face to shine upon thy Sanctuary that is desolat, for the Lords sake. After which manner, and in the same words, we Christians to this day use to pray, while we expresse our dependence upon the merit and inter∣cession of our blessed Saviour, and why should we conceive that Daniel using the same words did not express the same thing?

Albeit there be, 1. thus so many several expressions in the prayers of the ancient people, which may have relation to Christ; yea, 2. though there be so many clear predictions of his Incarnation, Passion, &c. And, 3. although some emi∣nent Beleevers, might expresly offer up their prayers in his name, yet for ordinary, and as to the body of Beleevers (we need not speak of the rude and carnall multitude, who rested on their outward oblations, and lookt no further then sense could reach.) We think with(q) 1.818 judicous Divines, that they did not use to express the name of Christ, of the Messiah, or of the Mediator in their prayers; albeit relying on his merit and satisfaction, they expected to be heard; and thus they did not ask formally and expresly in his name, but virtu∣ally and really; and therefore our Lord in that perfect pat∣tern of prayer, which he taught his Disciples, though be∣tween (as it were) the Levitical and Gospel way of wor∣ship; yet did not enjoyn them to ask expresly in his name.

And that place, Joh. 16.24. (which may be objected against their praying in the name of Christ) doth only serve to clear this distinction; for it may be supposed, that Christ there doth not simply deny that his Apostles had askt any thing in his name; could these, who knew him to be the Saviour of of the world, draw near to God in any part of worship not relying on him? but he denieth that directly, expresly and by name they had askt any thing for his sake, although after the former maner of worship they had askt in his name; viz. virtually, implicitly under types and shadows. Hence

(r) 1.819 Cajetan calleth that maner of invocation, (viz. expresly in his name) which he prescribed to his disciples a little before his death, and to all the true Israelits to the end of the world, notum orandi modum. But though the main scope of that place be to hold out these two different wayes of asking in his name; the one formerly followed, the other now prescrib∣ed, yet it may rationally be thought, that our Lord there doth also upbraid them for living too much by sense, and that being too much taken up with his bodily presence, they had too much neglected the spirituall improvment of his Me∣diatory office. Albeit it seem hard to think that the honest servants of God did not some one way or other look to the Mediator in all their performances, as being typified and re∣presented by all their sacrifices, sacraments, &c. yet, according to their measure of faith and light, they did more or lesse rely upon his name, and notwithstanding of that rich opportunity the Apostles had for encreasing their knowledge and faith, yet its certain, that before their master was taken from them, they had attained but to a small measure of both.

But that we may be said truly and really to ask in Christs name, when the habituall intention of our heart doth rest on him; albeit we do not actually think on him, and so cannot mention his name, is manifest from the many petitions in our prayers, to which his name is not annexed, (I know none who useth, neither is it needfull thus at every petition to mention his glorious Name.) and yet none will once question whe∣ther all these petitions may be thus presented in his Name, yea and no lesse then these other desires expresly offered in his Name: its true we use to close our prayers in his Name, professing that we ask all for his sake, but before that clause be added, were not (I would ask) the severall petitions put up in faith? otherwise, how could they be accep∣table?

Before we proceed to the application, there is a question may be here propounded, viz. whether we should ask temporall and bodily things in the name of Christ? for it will not be denied that Spiritualls, which have such a direct ten∣dency unto, and connexion with eternall Salvation (whereof

he is the purchaser) should be askt for his sake. Ans. Al∣though this question be not much agitated, yet, I know no orthodox Divine who doth not suppose that it must be so, and who, by their practice, doth not show their judgment; only(s) 1.820 Augustine, Gregory and Theophilact, may be by some mistaken, as if they did deny, that any thing could be askt in Christs name except salvation, and what hath an immediat tendency thereto. But Augustine himself showeth, that he speaketh only comparatively, viz. that all temporal things are not absolutely nothing, but nothing in respect of salvation. And Gregooy and Theophilact do only deny, that Christ can be improven as a Saviour, if we do not seek to him for life and salvation: Yet, for preventing of such a gross errour, we shall briefly give some few reasons.

1. We, in Adam, by our manifold actual rebellions, did forfeit our right to all the creatures, and therefore we can∣not have a sanctified right and title to them, but in him who is the(t) 1.821 heir of all things: but all are ours if we be Christs, 1 Cor. 3.21, 22. and therefore, in testimony of our dependance on him, and our acknowledgment of his purchase and right, we must ask all in his name.

2. All the promises (of(u) 1.822 this life, as well as of that which is to come) in him, are yea and amen, in him they were made, and in him they have their accomplishment, 2 Cor. 1.20. How then can we plead any promise but in his Name; and without a promise we have no warrant to ask, and cannot ask in faith: Nay, I would ask, in whose name do we ask if not in Christs Name? What can be the title or claim we can pretend, if we be not in him, and ask not for his sake? Godliness hath the promise of the life that now is; and must not that flow from his blood who is our righteousness and sanctification? 2 Cor. 1.30. Our inherent holiness cannot give us a right to the promise, though it be an evidence and fruit of our being in him, who hath purchased for us a right to all things.

3. Our blessed Lord, in that pattern which he prescribed to his disciples, Mat. 6. did teach them to ask temporals, comprehending all those synecdochically under our daily

bread; and he required that all their prayers should be ten∣dred up in his Name, Joh. 14.12.13. Joh. 16.24. adding no limitation, but on the contrary, extending the promise to whatsoever they would ask: and shall we limit his general grant, and say, that there are some things we may not ask in his Name, and which he will not give nor we obtain for his sake?

4. What we may not ask in faith we should not ask at all, Jam. 1.6, 7. But our faith can have no rock to stay on but the name of Christ: if we come not to this living stone we cannot offer up an acceptable sacrifice to God, 1 Pet. 2.4, 5. Without faith it is impossible to please God, Heb. 11.6. and faith must be toward our Lord Jesus Christ, Act. 20.21.

5. These outward things being of themselves indifferent, they become instruments and weapons either of sin or righ∣teousness; and therefore, that they may become blessings indeed, and sanctified in the use, they must be askt in his name who is the fountain, and whose Spirit is the efficient of all our sanctification, and the right improving of all our mer∣cies, Heb. 10.29. 1 Cor. 1.2. 2 Thess. 2.13.

Here we might resume the reasons brought for the point in the general, and apply them to this particular; we may not draw nigh to God, nor ask any thing from him, but in Christs name; therefore not temporals.

Is(x) 1.823 it so (O friends!) Is God a consumeing fire, and we as dry stubble? Hath Christ undertaken, and is he so able and willing to keep us from the devouring flames? What folly and madness were it then in us to draw nigh to God without a Mediator, whom we may interpose between us and divine justice, and who may be a shelter to guard us against the frowns and terrors of the Almighty? If mo then fifty thousand(y) 1.824 Bethshemits were smitten for look∣ing into the Ark (which was but a symbol of God's pre∣sence) if(z) 1.825 Israel durst not look on, nor touch the mount when the Lord did manifest a little of his glory; if thus without a warrant and protection we may not look on God's back parts, nor meddle with the least testimony and token of his presence, and manifestation of his glory; O! how should

we be afraid to come before his(a) 1.826 face, and to draw nigh, not the Mount, but the(b) 1.827 Throne, unlesse(c) 1.828 the King hold out the golden Scepter to us? and Christ hath purchased, and still pleadeth, that the Scepter may be stretched forth to us; there is none in heaven or earth beside him, who can get us access and acceptance; the fountain, that infinit fountain of Gods mercy was stopt, that not so much as one drop could issue out to sinners, till our blessed Redeemer did lay down an invaluable price, and by his blood did obtain, that the(d) 1.829 fountain should stand open for washing away sin and un∣cleanness. And now he hath the keyes in his hand, and offer∣eth water to the(e) 1.830 thirsty: The door was shut, and the way to the treasure was unpassable, till Christ himself became the(f) 1.831 door and the(g) 1.832 way; and now in him, we have access with boldness and confidence, Eph. 3.12. and, 2.18. Rom. 5.2. The people of Israel might not offer sacrifices, but upon the Altar God appointed; and Christ was that Altar, so he is called, Heb. 13.10. and that other was of no value, but as it did typifie this true Altar: The Altar under the Law did sanctifie the oblation, Exod. 29.37. Mat. 23.19. and Christ doth sanctifie our prayers and all our perfor∣mances: His blood is that incense, the smoke whereof must alwayes ascend, or else our sacrifices cannot be a sweet savour to God, Rev. 8.3, 4. Eph. 5.2. Not only Christs sacri∣fice was an offering to God of a sweet smelling savour, but it also maketh our oblations acceptable, 1 Pet. 2.5. The typi∣cal Altar did sanctifie the gift, but Christ must first sanctifie the Altar; the horns of it must be sprinkled with blood, Exod. 29.12. and 30.10. and thus it did ceremonially sanctifie, and typifie the blood of Christ, Who through the eternal spirit offered himself without spot to God, to purge our conscience from dead works, to serve the living God, Heb. 9.14. O then be thankfull to God for this Altar! and bring all your offerings to it; ye have not far to go, ye are not sent to Jerusalem nor to the Temple, ye alwayes have this Altar at hand: Thou need'st not ascend unto heaven, nor descend unto the deep, that thou mayest find it, Rom. 10.6, 7. thou mayest worship where thou wilt, only in Spirit

and truth; this Altar alwayes standeth by thee, it filleth heaven and earth, 1 Tim. 2.18. Joh. 4.21, 23. O then! do not dishonour this Altar, do not with Papists,(h) 1.833 erect(i) 1.834 many altars of earth, and forsake this heavenly and golden Altar: but let us rather say with them, Josh. 22.29, God forbid that we should rebell against the Lord, and turn this day from following the Lord, to build an altar besides the altar of the Lord our God; yea, and which is the Lord our God. Remember Jeroboams sin and punishment; he would erect new altars, 1 Kings 12.32. and God did put a mark of his displeasure upon him and his posterity. The Lord abhorreth all other altars, none of them can sanctifie the gift; all our performances, though never so specious, if they be not done in Christs name and strength, and washen in his blood, are an abomination to God; though our head were(k) 1.835 waters, and our eyes a fountain of tears; thouh(l) 1.836 rivers should run down our eyes for our iniquities, though we could pray with the(m) 1.837 tongue of Angels, and diligently follow every duty, yet the Lord would not regard our tears, nor value our service and work.

As Christ is thus our Altar, so he is our Priest, who with his own blood hath purchased liberty to us to enter into the holiest by a new and living way, which he hath consecrated for us, Heb. 10.19, 20, 21. If any man under the law did offer a sacrifice, and did not bring it to the Priest, that man must be cut off from among his people, Lev. 17.4, 5. Let us remember the judgments of God upon Saul for offering sacrifice; and on Ʋzziah for taking a censer in his hand to burn incense; therefore the Lord rejected Saul from being King over Israel, and smote Ʋzziah with a leprosie unto the day of his death, wherefore he was cut off from the kingdom, and from the house of the Lord. 1 Sam. 13.9, 14 2 Chron. 26.19, 21. O then! let not our hearts be lifted up, (as Ʋzziahs was, ver. 16.) to our destruction; let us not dare to offer our sacrifice in our own name. Ah! what is our worth, or the worth of our sacrifice? But having such a High-priest, let us draw nigh in his name, with boldness and in full assurance of faith, Heb. 4.14, 16. Though thy hands

were clean (as to any grosse defilement) and thy sacrifice without blemish, yet if thou come in thy own strength, the Lord may say to thee, as to that people, Isa. 1.11, 12. To what purpose is the multitude of your sacrifices? who hath required this at your hands, thus to tread my courts? Be∣hold the sinner and his sacrifices, but where is the Priest? May I say, as Isaac once askt, where was the Lamb, when he saw the fire and the wood? Gen. 22.7. Thou drawest nigh to plead for covenanted mercies, and dost not look to Jesus the(n) 1.838 Mediator of the new covenant; thy sacrifice, like to the popish masse, is an unbloody sacrifice; if thou neglect the blood(o) 1.839 of sprinklings, the Lord will reject thee: We read of a golden Censer and Altar, and much Incense, that should-be offered with the prayers of all Saints, Rev. 8.3. And Christ is that golden Censer and Altar, and his blood the sweet Incense; and what are our sacrifices, all our prayers and tears, of themselves, but(p) 1.840 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and loathsome dung, and notwithstanding of these, the Lord will be to us(q) 1.841 Esh-ochla and Elkanna, and we our selves(r) 1.842 Lo-ammi and Lo-ruhamah; O! but in Christ the Lord is(s) 1.843 Immanuel, and we(t) 1.844 Ammi and Ruhamah; He, who was to us a consuming fire, will become our God, and have(u) 1.845 mercy on them, who otherwise could not obtain mercy; and will say to them, who by nature were not his people; thou art my people: And they being in Christ, will say, thou art my God.

The famous Athenian Captain, Themistocles, being banish∣ed by his ingrate Countrey-men,(x) 1.846 and flying for refuge to Admetus, King of the Molossians, whom he had mocked, and exceedingly irritated, while he had power in the Atheni∣an commonwealth, and therefore fearing least Admetus should revenge that old quarrel, he ran to the sanctuary with the Kings Son in his armes, and thus supplicated the pro∣voked

King; which kind of entreaty did alwayes (saith Plutarch) prevail with the Molossians, yea, then when all other means did prove ineffectual. Ah! could the Pagan King refuse them nothing, who came with his Son in their armes; and shall the King of the Saints reject such as come to him with his Son in their heart? Oh! what needs then discourage thee, O disconsolat Saint! Ask whatsoever thou wilt, the King can refuse thee nothing; thou, who hast fled in to his Son and askest in his name, what can thou ask (if good) that will be withheld? Joh. 14.13, 14. what? hast thou many infirmities? he is touched and affected therewith, he sympathizeth with thee, Heb. 4.15. what? is thy condi∣tion hopeless and desperate? it is thy unbelief that makes thee think so; for he is able to save to the utmost all that come to God by him, Heb. 7.25. what? art thou poor, blind, naked? what is thy malady? canst thou tell what aileth thee? Hearken to glad-tidings, and(y) 1.847 news that may re∣vive thy fainting soul; thy Redeemer liveth for ever, he is able and willing to save 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he will heal all thy diseases.

Ah! (will the poor sinner say) but my desires are faint and remiss, my prayers cold and formall; and my adresses few and rare, and while I am at work I make litle progresse, I meet with many sad interruptions, many wandring thoughts and diversions, and thus my hopes are cut off; for what good can be expected by the hands of such a lazy and unfaith∣full messenger? Ans. But though it be thus with thee, though there be much drosse mixed with thy gold, and much inequality in thy work, yet Christs gold is pure and without mixture, and thou must trade with his money, thou hast neither price nor money; peny nor peny-worth of thine own, though thou must buy, thou hast nothing of thine own to give; the christian merchandize is a paradox to the world, there was never such a market proclaimed by men as that, Isa. 55.1. Rev. 22.17. &c. where money-lesse men are invited to come, and buy freely, and the indi∣gent may have a supply of all his wants; though he hath no money to give; yet he may get what he will, yea the poor may there buy gold that he may be enriched, Rev. 3.18.

What though thou faint by the way, and when thou comest to the well thou hast nothing (as thou thinkest) to draw with, yet if thy thirst continue, thou wilt not be sent away empty; though thou hast not a hand to bring in, yet thou hast a mouth ready to receive; What though thy walk and work be unequall, yet Christs work for thee is constant and equall, without change and interruption, and he makes con∣tinuall intercession for thee, Heb. 7.25. what should then discourage thee? if he interceed, must he not prevaile? hath he not moyen and money enough to lay out for all thy wants? shall thy weaknesse and infirmities (but take heed lest re∣bellions and reigning sins be accounted such) marre his work, and out-cry his blood? he prayeth and interceed∣eth as effectually for thee when thou art weak and sick, as when thou art stronger, and then lendeth (as it were) a better lift, and will not suffer the work to miscarry for want of thy help: but thou must not mak this a plea for thee to lye by, thou must joyn and concur; his incense must not be off∣red up alone, but with the prayers of the Saints. Rev. 8.3.

CHAP. IX. Of the help and assistance of the holy Spirit, of its necessity, and how it may be known, and differenced from Satanicall suggestions, and from that activity and fervency which may flow from the light and conviction of a naturall 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) 1.848 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) 1.849 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) 1.850 know not, we cannot love or prize. Yea as to temporalls, we are ready also to mistake, and to ask a(d) 1.851 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) 1.852 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) 1.853 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) 1.854 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) 1.855 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) 1.856 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) 1.857 Altar, and not have prefaced the ordinance of God with that which was common; now this sacred fire (saith(l) 1.858 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) 1.859 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) 1.860 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) 1.861 ••••••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) 1.862 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) 1.863 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) 1.864 〈 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) 1.865 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) 1.866 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) 1.867 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) 1.868

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) 1.869 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) 1.870 strong-man, that(z) 1.871 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) 1.872 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) 1.873 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) 1.874 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) 1.875 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) 1.876 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) 1.877 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) 1.878 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) 1.879 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) 1.880 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) 1.881 Balaam may(l) 1.882 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) 1.883 conformable to his own image, he Spiritualizeth our carnall, earthly and selfish de∣sires; or rather, in stead of these, doth(n) 1.884 creat in us new and heavenly affections, which being offered up to God are our spirituall Sacrifice, and therefore(o) 1.885 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) 1.886 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) 1.887 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) 1.888 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) 1.889 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) 1.890 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) 1.891 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) 1.892 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) 1.893 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) 1.894 stop the mouth of mockers; dare ye also reproach his holy name, all the balsphemies of Atheists do not so much(a) 1.895 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) 1.896 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) 1.897 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) 1.898 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) 1.899 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) 1.900 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) 1.901 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) 1.902 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) 1.903 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) 1.904 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) 1.905 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) 1.906 earth-quakes) and that is dangerous: there is also a(n) 1.907 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) 1.908 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) 1.909 fiery darts and temptations, not knowing whether these will prevaile with the mind and will.

But we would rather joyn with those(q) 1.910 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) 1.911 act as spirits, and suitably to their nature; or else to joyn with those(s) 1.912 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) 1.913 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) 1.914 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) 1.915 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) 1.916 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) 1.917 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) 1.918 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) 1.919 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) 1.920 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) 1.921 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) 1.922 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) 1.923 will, ••••thout their own will and consent. To this purpose, the ••••••ous(g) 1.924 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) 1.925 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) 1.926 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) 1.927 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) 1.928 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) 1.929 habitation they have left. But praise be to the keeper of Israel, who hath bound this strong one, and now this cruel mastiff(n) 1.930 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) 1.931 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) 1.932 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) 1.933 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) 1.934 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) 1.935 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) 1.936 angels to be a guard about our tabernacle, and give them charge over us to keep us in all our

wayes: and (whatever(u) 1.937 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) 1.938 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) 1.939 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) 1.940 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) 1.941 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) 1.942 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) 1.943 power of Gods might we may do valiantly; let us be doing and(d) 1.944 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) 1.945 wiles and devices, who while he cannot gain his point by appearing in his own colours and as the prince of darkness, can(f) 1.946 transform himself into an angel of light, 2 Cor. 11.14.

There be some who(g) 1.947 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) 1.948 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) 1.949 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) 1.950 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) 1.951 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) 1.952 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) 1.953 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) 1.954 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) 1.955 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) 1.956 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) 1.957 ask, that thou mayest consume what thou gettest upon thy lusts; but who doth desire any thing from God, that he may be(s) 1.958 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) 1.959 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) 1.960 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) 1.961 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) 1.962 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) 1.963 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) 1.964 exceedingly mad against the Saints, and violently to(b) 1.965 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) 1.966 zealously affected alwayes in a good thing; to follow the direct on of the word, and, with(d) 1.967 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) 1.968 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) 1.969 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) 1.970 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) 1.971 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) 1.972 Pharisee, say, I am not like other men; and be ready, with(k) 1.973 Zedekiah, to smite on the cheek such as would discover our delusion. Nature desireth many(l) 1.974 witnesses to admire and trumpet its praise; behold(m) 1.975 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) 1.976 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) 1.977 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) 1.978 come and see my zeal for the Lord; yet(q) 1.979 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) 1.980 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) 1.981 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) 1.982 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,* 1.983 may not the unconverted taste the good word of God and the powers of the world to come, and not only be enlightned,* 1.984 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) 1.985 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) 1.986 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) 1.987 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) 1.988 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,* 1.989 that the Lord quickly withdraweth the comfortable sense of his presence, that they do not alwayes(a) 1.990 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;* 1.991 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) 1.992 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) 1.993 Saul, after David did come to the throne) daily wax weaker and weaker.

Ʋse, 1. You have need to(d) 1.994 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) 1.995 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) 1.996 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) 1.997 name is in him, (saith the) Lord, Exod. 23.21.

Notes

• * 1.1

  Mal. 1.8.14.
• * 1.2

  Mal. 2.2, 3.
• (a) 1.3

  Rom. 8.26.27.
• (a) 1.4

  Is. 40.31.
• (b) 1.5

  The pagan King could preach this point of Divi∣nity.
• (c) 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Metaphor from the Gre∣cian Games and Combats; in which as the Poet, saith; Multa tulit fecitque puer, sudavit & al∣sit, vid. Scap. lex. § 1〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & D. Ham∣m••nd on 1. Thess 2.8.
• (a) 1.7

  Omnia mea, mecum porto. Quaemea sunt, virtus dat, & ars: baec omnia mecum Porto. Reus. ad Symb. Fl. Pl. Valent. Imp.
• (b) 1.8

  The Pro∣mises are these arrows which the bow of Prayer dis∣charges.
• (c) 1.9

  Veteres cum Damaesce∣no de Fid. orth. lib. 3. cap. 24. defi∣niunt precatio∣nem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.10

  Thom. 2.2. quast. 83. art. 2. & 3. Less. & Swar. loc. citand & alii Sholastici ad locum.
• (e) 1.11

  Set part 2. chap.
• (f) 1.12

  Joyning to∣gether what is said both in the larger and shor∣ter Catechisme
• (g) 1.13

  Per ••••u∣lationem intel∣lig i•• Aposto∣lus, 1. Tim. 2.1. orationem pre∣priissimesum p∣tam pro petiti∣one, quia vero omues, (i. e. quatuorgenera orationum ibi enumerata) de∣be •••• conjungi petitioni ut perfecta & efficax sit; ideo etiam censētur quasi quatuor partes complen∣tes & consti∣tuentes integrum officium orandi, Fran. Swarez ad 2.2. a quaest. 81. ad 100. de Stat. Rel. Tom. 2. Tract. 4. lib. 2. cap. 3. sect. 4.8. Licet oratio plurium virtutum actus includa••, omnes tamen ad petitionem ordinantur, ut melius fiat, & inde orationis nomen participant, ibid. in primo cap. lib. 2. vid. lib. 1. cap. 1. sect. 8, 9.
• (h) 1.14

  Et in hoc sensu definiente Dama∣sceno, loc. cit. est petitio decentium à Deo.
• (i) 1.15

  Swarez, loc. cit. sect. 8. Ipsa ergo petitio propriissimo & speciali modo oratio dicitur, atque ita censent. D. Thom. Bon. & omnes qui de oratione scribunt.
• (a) 1.16

  Quod lo∣cum generis occupat.
• (b) 1.17

  1. Chr. 28.9.
• (c) 1.18

  Ps. 139.2.
• (d) 1.19

  Estque haec significatio communis men∣tali & vocali orationi, quia utroque mode petitio fieri potest à Deo, Swar. loc. cit. lib. 1. cap. 1. sect. 8.
• (e) 1.20

  Thom. 22 quaest. 83. art. 1.
• (f) 1.21

  Loc. cit. in Corp.
• (g) 1.22

  Ita se ha∣bet oratio ad superiorem, si∣cut imperium ad inferiorem.
• (h) 1.23

  Lessius de Just. & Jur. lib. 2. cap. 37. dub. 2. Greg. Nyss. Or. 1. de Or. Dom. Chry∣sost. lib. de Orand. Deum, dicuut oratio∣nem esse collo∣quium cum Deo.
• (i) 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (k) 1.25

  Only Dan. Til. once ours, then Armi∣nian; and af∣terwards I know not what, in his Syntag∣disp. de prec∣seeme••b to joyn with the School-men.
• (l) 1.26

  Oratio est voluntatis no∣strae religiosa representatio coram Deo, Ames. Med. Theol. cap. 9. & de cas. cons. lib. 4. cap. 14.
• (m) 1.27

  1. Pet. 2.5.
• (n) 1.28

  Old Adam, a vile Prote∣ster; the sen∣sitive appetite, his factor and agent, and the will byassed to his party and faction.
• (o) 1.29

  Thom. 2.2 quaest. 83. art. 2. ad 1. peti∣tio (quae ad ra∣tionem perti∣net) est quo∣dammodo desi∣derii interpres. Pet. a S. Jo∣seph, Id. Theo. Mor. lIb 4. cap. 2. depse∣catio ordina∣tionem quan∣dam denotat: ordinatio au∣tem & (ut lo∣quitur Tho) dispositio ad rationem per∣tinet.
• (p) 1.30

  Scot. in 2. dist. 6. quaest. 1. & dist. 38. quaest. 1. sic lo∣quitur, utendo nutem, sive ordinando fer∣re unum ••ma∣bile ad aliud est v••luntatis: sicut enim vo∣luntas est re∣flexiva, quia immateriali•••• ita & coll••∣tiva,
• (q) 1.31

  Thom. 1. quast. 107. art. 1. in corp. per voluntatem conceptus men∣tis ordinatur ad alterum, puta vel ad agendum, vel ad manifestan∣dum alteri, &c. vid. loc▪
• (r) 1.32

  Ibid. ad 1.
• (s) 1.33

  Sic Cajet. ad loc. cit. & alii non pauci, Thomistae prae∣ceptorem suum interpretantur.
• (t) 1.34

  Nolumus jam examini subjicire fig∣mentum Phi∣losophorum, qui statuunt voluntatemesse caecam, & non nisi oculis (ri∣sum teneatis amici) alienis videre
• (u) 1.35

  Scal. ex∣ercit. 317. de∣siderium, qua∣si de sideribus, quod res desi∣derata expe∣ctetur de caelo.
• (x) 1.36

  Theop. Raynand. mor. discip. dist. 3. quaest. 2. art. 3. § 183.
• (y) 1.37

  no imma∣terial thing (such as the will and its actings) is ca∣pable of any proper and quantitative dimension and extension.
• (z) 1.38

  Gen. 32.24.26.
• (a) 1.39

  Edw. Leigh, Cri. sac. nov. Test. verb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dictum per modum orationis seu precis Pagu. in rad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (b) 1.40

  Horatius de arte Poet. humano capiti cervicem pictor equinam, &c.
• (a) 1.41

  look with the eye of faith with tears in your eyes and your eyes and your supplica∣tions in your hand.
• (b) 1.42

  Heb. 7.25.
• (c) 1.43

  Rom. 8.26.
• (d) 1.44

  Figmen∣tum anile Tur∣carum & Ju∣daeorum, qui nugantur De∣um certas ha∣bere precum formulas, quas certis horis sin∣gulis diebu•• recitet, Ger∣hard, har cap. 179. pag. (mihi) 1116. damnamus Thalmudistas & Mahumedanes, qui affirmant Deum ipsum quotidie orare, Tilen. disp. 49. Thes. 52.
• (e) 1.45

  Which, while applyed to Christ, 1. Ioh. 2.••. is rendred Ad∣vocat, and why not also here?
• (f) 1.46

  Gerh: harm. Evang. cap. 176 pag. (mihi) 930.
• (g) 1.47

  according to the definiti∣on of Prayer, Ch. 3.
• (h) 1.48

  not that prayer can change him who is in one mind; Job. 23 13. yet it is something pre∣vious (a mean for obtaining a grant) to Gods hearing, and answering▪ which is some actuall emana∣tion and result of Gods eter∣nal purpose. See conclusion of this Tract.
• (i) 1.49

  Clamat dupliciter tum quia fiduciam filialem intus in cordibus excitat, tum quia foris ore clamare facit, Paraeus in Gal. 4.6.
• (k) 1.50

  Cur urus filius sit, & alius non sit fi∣lius, de patre est filius, de pa∣tre est Spiritus sanctus, sed ille genitus est, iste procedens: Non omne quod procedit nas••itur, quam∣vis omne pre∣cedat quod nas∣citur, &c. Au∣gust. cont. Max. Arrian. lib. 3. cap. 14.
• (l) 1.51

  Spiritus non gemit, sed docendo & ef∣ficiendo ut n••s gemamus, &c. Camer. praet. de Eccl. pag. (mihi) 221.
• (m) 1.52

  Non au∣tem Spiritus sanctus in se∣ipso, seu secun∣dum (eipsum orat aut postu∣lat, sed quod in nobis habitans secundum actus nostros postu∣lat, postulantes nos facit, po∣stulationem nobis inspirat Cajetan. in locum.
• (n) 1.53

  Camer. loc. cit.
• (o) 1.54

  If that doctissimus In∣terpres be the learned Beza, (as Would appear from his Annot on Joh. 14.16.) though he plea∣deth that the Spirit in some sense may be called our Advocat. (which we do not deny,) yet he is far from thinking that the Spirit doth formally interceed, but imputeth such an assertion to the Arrians Vid. Annot in Rom. 8.26.
• (p) 1.55

  See this impudent man judiciously refuted by Mat. Pool in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (q) 1.56

  Though he doth assert, yet neither he nor any other, I have seen, do debate the point concerning the Spirits intercession, and therefore breifly we offered some reasons for refuting that conceit.
• (r) 1.57

  Vid. Seap. Pasor. Leigh Crit: sac. in verb.
• (s) 1.58

  D. Ham∣mond on Joh. 16.8.
• (t) 1.59

  Cujus con∣silium requi∣ritur in re dif∣ficili. Cam. loc. cit. vid Ʋlpian. apud Gerh. loc. cit. Paracletus (in∣quit Ʋlp.) est qui alicui suo patrocinio suc∣currit.
• (u) 1.60

  Cam. ubi supra & in Math. 19.3. p. 179.
• (x) 1.61

  Geth. ubi sup.
• (y) 1.62

  Beza in loc. personam quodammodo deprecatoris sustinet — totā hoc munus us∣que adeo uni Christo pro∣prium, &c.
• (z) 1.63

  Ps. 113.5, 6.
• (a) 1.64

  Barrad. Harm. Evang. Tom. 4. lib. 5. cap 12.
• (b) 1.65

  Salm••r. Tom. 15 disp. 8. in 1 Tim. 2. pag▪ 476 Vid. Lindan in concl. disc. pag. 143.
• (c) 1.66

  Swarez speaketh more cautiously and modestly then others; For, (saith he) Re∣gulariter & publicè non oramus Chri∣stum ut pro nobis inter∣cedat ad vi∣tandum scan∣dalum, & ne videamur ad▪ Illum tan∣quam ad pu∣rum homi∣nem ora••e, Swarez de Virt. & Stat. Rel. Tom. 2. lib. 1. de or. cap. 10. § 16, 18. He doth not deny this kind of Prayer to be of it self lawfull, but only because of the bazard of scandal, which may be guarded against as he granteth; Non est per se & in∣trinsece malum hoc modo ad Christum orare, si recta fide & intentione fiat; id est non dividendo personas sed naturas, Swar. loc. cit. & Tom. 1. in 3. And for this he citeth Ca∣jet. Cordub. Canisius.
• (d) 1.67

  Invocatio illa nonest legittima; & inductiva est in Haeresin, vel Arianam, vel Nestorianam, &c. D. Forbel. Instr. Hist. Theol. lib. 7. cap. 3. Sect. 13.
• (e) 1.68

  Mr. Dur∣ham on Revel. chap. 1. pag. 15, 16,
• (f) 1.69

  Ch. 7. Sect. 1.
• (g) 1.70

  I do not deny that some of the ancient Doctors, as Chrysostome and Ambrose, and amongst the modern, Gerhard, Ti∣len and others, do seem to be of that opinion, that Christ, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth make in∣tercession.
• (h) 1.71

  Vid. Cha∣mier. panstr. tom. 2. lib. 7.
• (i) 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dionys. Are∣op. epist. 4. ad Ganim. med. vid. Thom. 3. part. quaest. 19. art. 1. & Dion. Car∣thus. in 3. dist. 17. quaest. 1.
• (k) 1.73

  Gisb. Voet sel. disp. par. 1. dis. 30. an Christus qua Mediator, pag. 536. est actio Christi Media∣toris, qua Me∣diatoris agen∣da se. secun∣dum naturam humanam, quae est immedia∣tum precatio∣nis subjectum.
• (l) 1.74

  Athan. orat. 4. contra Arrian. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (m) 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Basil. mag. lib. 5. ad∣versus Eunom. Ʋnitatem naturae, voiun∣taris & opera∣tionis confite∣mur, Ambros. in Symb. Apost. cap. 3.
• (n) 1.76

  Gerh. harm. cap. 180. pag. 1145. Christus ut no∣ster Mediator & Sacerdos, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, orat.
• (o) 1.77

  Per com∣municationem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• (p) 1.78

  Communi∣catio proprie∣tatum alia est verbalis, alia realis, cum De∣us dicitur propriosangui∣ne redemisse Ecclesiam de persona Christi hoc dicitur in concreto reali∣ter, at verò verbaliter de natura a qua persona deno∣minatur, viz. Divina. Mac∣cov. distinct & reg. cap 11. sect. 6.
• (q) 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Symb. Athanas. vid etiam Symb, Antioch. & Theoph. in Heb. 7.
• (r) 1.80

  Non po∣test per ean∣dem naturam adorare quasi servus & adorari quasi Dominus, Am∣bros. lib. 5. de side cap. 2. quo∣modo non Pa∣trem rogat ut homo qui cum Patre exaudit ut Deus, Au∣gust. lib. 3. contra Maxim. cap. 14.
• (s) 1.81

  Hanc In∣tercessionem carnali sensu ne metiamur non enim cogi∣tandus est sup∣plex flexis ge∣nibus manibus expansis Pa∣trem deprecari Calv. in Rom, 8.34.
• (t) 1.82

  Gen. 18.25. Apparet ipse assidue cum morte & satisfactione sua quae vice sunt aeternae In∣tercessionis, & vivae orationis efficaciam ha∣bent, Calv. loc. cit.
• (u) 1.83

  Quae interpellatio non est humilis supplicatio, sed gloriosa praesentatio corporis Sui, quo in his terris sanguine Suo, peccata nostra expiavit, Paraeus in Heb. 9.24. & in cap. 7, 25. Diodan. on Rom. 8.34. Burges on Joh. 17.1.
• (x) 1.84

  Non di∣cis ut offerat, ••am hoc semel fecis, sed super est altera sa∣cerdotii pars nim. inter∣pellatio, &c. Beza in Heb cap. 7.25. vid. Martyr. loc. com. class. 3. loc. 13.
• (y) 1.85

  Quaris quid agat Christus in coelo? Resp. appares, inter∣pollat pro no∣bis, apparente autem Christo pro nobis, pec∣cata nostra, in Dei conspe∣ctum atque memoriam nunquam ve∣nient, D. Par. in Heb. 9.24.
• (z) 1.86

  Quae in∣terpellatio est constans vo∣luntas, ut Pa∣ter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suum ac∣ceptet, sitque propter illud prepitius, &c. Par. loc. cit. & cap. 7.25. & in Rom. cap. 8.34. Diodat. on Rom. 8.34. Burges on Ioh. 17.1.
• (a) 1.87

  Diodat. loc. cit.
• (b) 1.88

  In docta ignorantia non minus mentis quietatio quae∣renda est quam in scientia, Voet. disp, de atheis. pag. 126.
• (c) 1.89

  Calv. in Rom. 8.34.
• (d) 1.90

  Vid. Pa∣raeum in lo∣cum.
• (e) 1.91

  Cajetan in 2. Tim. 2.18. Si novis∣semus istos si∣cut neverat il∣los Timotheus intelligeremus de qua secta Paulus loqui∣tur; yet, it seemeth cer∣tain, that they denyed any further resur∣rection.
• (f) 1.92

  Heb. 12.23.
• (g) 1.93

  Hence, in the Schools this kind of expres∣sion is called a Speech: vide Scholasticos de loquela Angelorum.
• (h) 1.94

  Rev. 1.5.
• (i) 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉&c. Nazianz. orat. 2. de filic.
• (k) 1.96

  D. Ham∣mond on Rom. 8.26, 34.
• (l) 1.97

  M. New∣ton on Ioh. 17.10. pag. 268.
• (m) 1.98

  Postulat tum factomon. strando signa passionis, tum merito offeren∣do pietatem qua passus est, Cajetan. in Heb. 7.25.
• (n) 1.99

  M. T. Goodwin, triumph of faith, from Sect. 5. chap. 6. Inter pontist∣cios, vid. Va∣lent. in 3. q. 21. p. 1. as. 3. Swarez Tom. 4. de incar. disp. 45. sect. 2. & de statu rel: tract. 4. lib. 1. de or. cap. 10. Sect. 15. Tolet. & Maldon. in 16. Ioh.
• (o) 1.100

  Ps. 57 1.
• (p) 1.101

  D. Tilen. synt. part. 2. disp. 10. sect. 16. omnium hominum pre∣ces audire (ad∣dit ille & of∣ferre) divinae in pontlfice no∣stro naturae opem desiderat passim tamen & hac ipsa thesi no tatado∣cet Christum, ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro nobis interpellare, vid. thes 12. & 20 & disp. 12. thes. 34. — & Sy∣stem Opis. disp. 20.
• (q) 1.102

  Vid. Thom. 2 2. quaest. 81. art. 3. ad. 1. & quaest. 84. art. 1. ad, 3.
• (r) 1.103

  Ex hoc e∣nim rogat quo minor est patre quo vero ej ae∣qualis est, ex∣audit cum pa∣tre, August. lib, 1. de Tri∣nitat. cap, 10.
• (s) 1.104

  Unlesse we say with Fran∣ciscus, a S. Clara, in his exposition of the English Confession [that the God-head and not the persons, for∣mally and as such, but only as they are id∣entified with the God-head are the proper and formal ob∣ject of wor∣ship] doctores (inquitille loc. cit.) communi∣ter ipsis perso∣nis divinis praecise sump∣tis sub ratione formali consti∣tutiva persona∣ru••, quae est re∣latio negant subesse terminum formalem adorationis, sed hoc deitati s••lum primo compesit relationibus autem prout identificantur cum essentia &c.
• (t) 1.105

  Zech. 13.7.
• (u) 1.106

  Sic Ger∣hard & alii quos citat Harm. de re∣sur. Cap. 9. sic Cajet in Rom. 8.3. facto (in∣quit) monstran∣do signa passi∣ouis, &c.
• (x) 1.107

  Cicatrices Christi sunt lucidiores & pulchriores so∣lis radiis, Chrysost. apud Gerh. loc. cit.
• (y) 1.108

  Joh. 1.••4.16.
• (z) 1.109

  Luk. 22 32.
• * 1.110

  Gen. 47.1. Joh. 14.2. Gen. 41.40, 42. Mat. 28.18.
• (b) 1.111

  Rev. 8.4
• (b) 1.112

  2 King. 19.34. and, ••0.6.
• (c) 1.113

  Heb. 6.18.
• (f) 1.114

  Is. 7.••4. and, 9, 6.
• (g) 1.115

  Ioh. 20.17.
• (h) 1.116

  Zech. 13 7. Phil. 2 6.
• (i) 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, perfectè, ita viz ut nihil ad eam salu∣tem possit am∣plius desidera∣ri, Beza in locum.
• (k) 1.118

  Salvare in perpetuum, Theophyl. in locum; to per∣petuity, Ham. in loc.
• (l) 1.119

  2 Sam. 23.5.
• (m) 1.120

  Math. 12.29.
• (n) 1.121

  Rev. 12.10.
• (o) 1.122

  Ps. 140 8.
• (p) 1.123

  Luk. 11.11.
• (q) 1.124

  Mat. ••.11.
• (r) 1.125

  Ps. 37.2••
• (s) 1.126

  1 Joh. 2.2.
• (t) 1.127

  Though it be set down by way of narra∣tion.
• (n) 1.128

  Luk. 24.25.
• (x) 1.129

  See Cate∣ch. quest. 44. Christ execut∣eth the office of a priest in mak∣ing continuall intercession for his people.
• (y) 1.130

  Is 50.10.
• (z) 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 semper vivens ad hoc ut inter∣pellet Eras. transl: semper vivit ad sup∣plicandum Ca∣stal. transl.
• (a) 1.132

  Ioh. 15.11.
• (b) 1.133

  Yea Swa∣rez doth not only think, that Christ now maketh conti∣nuall interce∣ssion; but he reprehends Clichtovaeus for affirming, that Christ, while on earth, did not alwaies pray: for (saith he) his ministery and sufferings, did not divert his godly mind from divine contemplations and praises, &c. yea his steep, (which seemeth a strange paradox) did not hinder him, albeit some times, in a speciall manner, he be said in the Scripture to pray, as going about that exercise in a humane way, by dependance and reflexion upon the imagination applicando intellectum, ut indigentem Phantasmatibus Swar. loc, cit. lib. 1 cap. 1. Sect 7.
• (c) 1.134

  Ephes. 3.18, 19, 20.
• (d) 1.135

  2 Pet. 2.22.
• (e) 1.136

  1 Joh. 3.8.
• (d) 1.137

  Theologia symbolica non est argumenta∣tiva.
• (e) 1.138

  See Dio∣dati, English Divines, Dr. Hammond, &c.
• (f) 1.139

  Quisque suae vineae cul∣tor, Theoph. in loc.
• (g) 1.140

  Cajet. in loc.
• (h) 1.141

  Cultor vi∣nea suus cu∣jusque Ange∣lus custos, Theoph. ibid.
• (i) 1.142

  1 Cor. 3.6. Exod. 32.31. 1 Sam. 12.23. Amos 7.2, 5.
• (k) 1.143

  See the English Di∣vines and Dio. dati on the place.
• (l) 1.144

  A rev••rend late Divine whose memory is precious in this Church (whose argu∣ments may be abused, and drawn a great∣er length then they will go, or were (a•• we may conceive) intended by the Author) doth grant what we have here al∣ledged from him, and which of it self is most certain; and by that concession giv¦eth us ground to interpret his assertion, as spoken rather of a symbolick and typical, then proper and personal inter∣cession; as may also further ap∣pear from the several replyes here made to what is object∣ed from him, and therefore do we now mention that judicious Divine, not that we might confute, but that we might thus essay to vindicat his assertion.
• (m) 1.145

  Heb. 2.16.
• (n) 1.146

  M. Tho-Goodwin, tri. of faith from Christs inter∣cession, sect. 5. ch. 8. Sic & Hilar. The∣oph. Antioch. Euseb. Am∣b••os. Chry∣sost. & alii (quos citat & sequitur, And. Rivet in loc.) the English Di∣vines Diodat.
• (o) 1.147

  Res tum demum dicun∣tur ficri quum manifestae sunt.
• (p) 1.148

  Rivet in loc.
• (q) 1.149

  See Eng∣lish Divines Annot. on the place
• (r) 1.150

  De missione personarum di∣vinarum &. quaestionibus annexis. Ʋide Lombard. 1. sent. dist. 14.15. Scotum in loc. Thom. 1. part. quaest. 43. & scholast ad loc. imprimis Bannez ibid. & Becannur theol. Scholast. Part 1. tract. 2. Cap. 9.
• (s) 1.151

  As that in the objection Zech. 3.
• (t) 1.152

  As that God did speak, walk, &c.
• (u) 1.153

  Syntag. part. 1. Disp. 22. Sect. 11.
• (x) 1.154

  Neque per missionem spi∣ritus imperi∣um aliquod servile, vel ip∣sius personae nullis locorum spatiis circum∣scriptae motus localis, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 duntaxat ex∣traordinaria effecta, aut pe∣culiare aliquod presentiae ipsius symbolum in∣telligendum est: Tilen. ibid. Sect. 10. aliud est jus naturae, aliud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vo untaria disp. 21.2, Sect. 27. Sed quae subiicit deobe∣dientia & ho∣nore Patri à Christo exhibi∣to, intelligen∣da sunt de na∣tura humana, quamvis fa∣tendum sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exhac dispensatione gloriam suam ad tempus occultasse, nunquam tamen abdicasse, vel al∣teri dedisse: (x) of which appropriation we purpose to speak at some greater length, part. 3. Chap, 1.
• (y) 1.155

  Gal. 4.4.
• (z) 1.156

  Thom. Goodwin, tr. of faith from Christs Inter∣cession.
• (a) 1.157

  Edit Lond. an. 1661.
• (b) 1.158

  Whether this impossibi∣lity was moral only and hypo∣thetical, or, ab∣solute and phy∣sical, flowing from the na∣ture of God, his justice, holi∣ness, &c. we will not now dispute.
• (c) 1.159

  Both the first and second death, and es∣pecially the last, as the most proper wages of sin, must be here meant.
• (e) 1.160

  Though it may be drawn as a conclusion from the pre∣misses he laith down.
• (f) 1.161

  Rev. 19.15
• (g) 1.162

  And thus the popish Doctors must only have mis∣reckoned some few dayes, they ascribing this liberty to Christs descen∣ding (as they suppose) to hell, which was not obtained till his ascension into heaven.
• (h) 1.163

  Though Christ, by his blood that was to be shed, and the satisfaction he had under∣taken to make, might wel pur∣chase and pro∣cure the salva∣tion of believ∣ers under the old Testament; yet, he cannot be said to have interceeded for them who were saved before he assumed our nature and was in a capacity to interceed. Intercession cannot have a thing al∣ready done and past for its object.
• (i) 1.164

  Viz. As it is distinct from the cry of his blood.
• (k) 1.165

  Ibid. ch. 9. pag. 124.
• (l) 1.166

  Ibid. ch. 5. pag. 89.
• (m) 1.167

  This Me∣dia••••r was not Moses, as some think, but he who was that rock that fol∣lowed the Is∣raelites in the wildernesse, 1 Cor. 10.4. vid. Calv. in locum. albeit we dissent not from Diodati who will have this spoken of Moses as atype of Christ, for that glosse comes home to our point.
• (n) 1.168

  M. Good∣win loc. cit. Ch. 3. pag. 88.
• (o) 1.169

  Gen. 913.15.
• (p) 1.170

  Ps 78.38.
• (q) 1.171

  Deut. 33.29.
• (r) 1.172

  For these Chapters, viz. the 14.15, 16, 17. hold out a continued dis∣course.
• (s) 1.173

  This is not Gerhards in∣terpretation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but may be col∣lected from his words.
• (t) 1.174

  This is ra∣ther an exten∣sion, fruit and effect of the love of electi∣on, then a new love or new act of Gods will; for how can it be called new to him ac∣cording to whose eternall purpose and appointment it cometh to passe? all the change then is in the Object and in Gods work, and no wayes in the immu∣table will of God.
• (u) 1.175

  Cajet▪ in loc.
• (x) 1.176

  M. Good∣win loc. cit. Ch. 9. pag. 119.
• (y) 1.177

  Which to the number of 13. ye may read in Gerhard. cont. Harm. Evan. Cap. 179. pag. 1127.
• (z) 1.178

  Toletus in loc. non dico vobis necesse esse &c. vid. loc.
• (a) 1.179

  In oppo••••∣tion to M. Goodwin.
• (b) 1.180

  Ubi n•••••• simpliciter 〈◊〉〈◊〉 gat sed tantu•••• significat, n••n esse opus Ger∣hard▪ ubi supra
• (c) 1.181

  Rev. 19.15.
• (d) 1.182

  Apud Forb. inst. hist. theo. lib. 5. Cap. 29. S. 10, 11.
• (e) 1.183

  Damase. lib. 4. Ortho∣dox. fid. Cap. 19.
• (f) 1.184

  Thom. 3. part. quaest 18. art. 5.
• (g) 1.185

  Vid Thom. 1 part. quaest. 79. art. 9. & 1.2, quaest. 74. art. 7.
• (h) 1.186

  Thom. 3. part quaest 21. art. 4.
• (i) 1.187

  Thom. ibid. talis vo∣luntas magis dicenda est vel∣leitas quam absolutavolun∣tas, quia scil. homo hoc vellet fi aliud non obfisteret.
• (k) 1.188

  Tolet in Joan. cap. 12.27.
• (l) 1.189

  Non sim∣plicitersed se∣cundum quid. Thom. 3. part quaest. 21. art. 4. secundum portionem in∣feriorem no∣lait passionem voluntate ut naturâ & ut liberâ, noluit tantum conditionaliter nonabsolute Scot. in 3. sent dist. 15. quaest: unica. Aliud est alquid velle ex hypothesi, aliud vero simpli∣citer velle, Camer. resp. ad epist. pag. 768.
• (m) 1.190

  Becan. theol. seb. part. 3. tom. 2. cap. 17. quaest. 3.
• (n) 1.191

  Its an He∣brew manner of Speech, ex∣pressing his carnest and longing desire to fulfill the will of his Fa∣ther, &c. Eng∣lish Divines on the place: Nam qui vult antecedens, vult etiam consequens.
• (o) 1.192

  Luke 24.26.
• (p) 1.193

  Non fuis∣se in Christo contrarieta∣tem volunta∣tum conatur Thom. osten∣dere 3. part. quaest. 18. art. 6. sed ratio quam adfert frivolaest, jux∣taeam enim se∣quitur non esse contrarietatem voluntatum in nobis; rectius Dionys. Car∣thus. hune no∣dum solvit in 3. sent. dist. 17. quaest. 1. quem vide.
• (n) 1.194

  Musculus in Joh. 12.27. Petitionem carnis Dominus ipse confestim corrigit, ser∣vato me ex∣bâc horâ, est vox carnis, non spiritus. Cal∣vin, in loc. di∣cit, Christum votum illud subitò sibielap∣sum, statimcor∣rigere & ca∣stigare. Nolo cum Bellarm, haec verba ni∣mium exagi∣tare, modus ta∣men loquendi mihi non pla∣cet, quamvis Paraeus phar∣macum adhi∣beat distin∣guendo inter correctionem Logitam, E∣thicam, & Rhetoricam, vid. Par. in Mat. 26. & Udalricum apud Dion. Carthus. loc. cit. ubi etiam de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chri∣sti.
• (o) 1.195

  Deside∣rium voluntae∣tis naturalis non deliberativae, & dici poterit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vid. hanc dist. apud Tho. 3. part quast. 181. art. 3.
• (p) 1.196

  Ratio quae petitionem proposuit nolebat ut boc im∣pleretur, sed ad instructionem nostram volebat demonstrare nobis suam voluntatem naturalem, & motum sensualitatis quem sicut hom o habebat, Thom. 3. part. quaest. 21. art. 4. ad 1.
• (q) 1.197

  Not only to be au evi∣dence that he was sent of God, and did that miracle in his strength: but also to teach the A∣postlesto praise God when he wrought any miracle by them.
• (r) 1.198

  Gerhard harm de pas. cap. 2. pag. (mihi) 107, Christi volun∣tasvel refer∣tur circa se, velsupra se, &c.
• (s) 1.199

  Calv. in Heb. 5.7. Vid. conjectu∣ram Hilarii apud Lom∣bard. 3. sent. dist. 17. & Thom. 3. part. quaest. 21. art. 4, ad 1. Ori∣genis, Am∣bros. Hieron. & Basilii a∣pud Gerhard, har. de pas. cap. 2.
• (t) 1.200

  Quod vo∣lebat obtinuit ut è mortis doloribus victor emergeret, Calv. in Heb. 5.7.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exsuo mem Calvin. pro suâ pietate Castaliv, pro reverentia E••asm. See Calvin and Beza their inter∣pretation defended against the Rhemists, by Dr. Fulk on the place; ex metu (ait Beza in loc.) suisse confirmatum ut omnem pavorem mortis deposuerit, vid. loc.
• (u) 1.201

  Neque tamen diel potest filius à Patre non penitus exauditus ut qui liberationem à morte non nisi ••••••itâ conditione petierit, Beza ibid.
• (x) 1.202

  See this distinction (though apply∣ed to another purpose) brought by Doctor Twisse against Armi∣nius vind. lib. 1, part. 2 sect. 23. pag. 23. and at length prosecuted a∣gainst Corvin. digr, 7. pag. 237. alia est oratio instituta à Christo ex officio bomin is privati, alia ex officio Me∣diatoris, &c.
• (y) 1.203

  Thom: 3. part. quaest. 21. art. 4. ad 2. Dominus ora∣vit pro his so∣lum qui erant praedestinati. Non ora∣vit Christus promiscuè pro omnibus &c. Calv. in loc.
• (z) 1.204

  That such a supposition is not improba∣ble shall appear Ch. 7. Sect. 3.
• (a) 1.205

  Hierom lib. de scriptor•• eccbesiaft.
• (b) 1.206

  Quos ci∣tat & sequi∣tur. Becan. loc. cit. quaest. 4.
• (c) 1.207

  O quot sunc surdi qui non audiunt vocem, quam insensibilia elementa au∣diverunt; au∣divit sol, & obscuratus est; lapis, & di∣visus est; tetra, & tremuit; peccator, & non com pun∣ctus est. Ger∣hard harm. de pas. cap. 14. pag. (mihi) 660.
• (a) 1.208

  1 Pet. 3.19.
• (b) 1.209

  Heb. 12.29.
• (c) 1.210

  Heb. 12.23.
• (d) 1.211

  1 Cor. 9.25.
• (e) 1.212

  Dan. Chamier panst. tom. 2. lib. 8. cap. 3, 4.
• (f) 1.213

  P. Mar∣tyr grants that they desire the good of the E∣lect: but he doubts if they offer up these desires prayer-wayes to God Quanquam ego facile ad∣misero san∣ctos in patriâ votis arden∣tissimis salu∣tem electo∣rum optare, non tamen ausim dicere cos pro illis orare, praeser∣tim cum scri∣ptura id nus∣quam doceat. loc. com. cl. 3. loc. 13. sect. 16.
• (g) 1.214

  Cham. loc. cit. cap. 5, 6, 7, 8.
• (h) 1.215

  Tho. 2.2. quaest. 83. art. 11. ad 1. sanctis in patriâ nihil deest beatitu∣dinis nisi glo∣ria corporis pro qua cr∣ant,
• (i) 1.216

  Apud Swar. in 2.2, tract, 4. lib. 1. de or cop. 11. Sect. 9.
• (k) 1.217

  Vid. Swar. loc, cit. Sect. 11.
• (l) 1.218

  Heb. 9.27. Eccles. 11.3. 1 Cor. 9.24.25. 1 Tim 4.7, 8. Rom. 2, 6. &c. Joh. 9.4.
• (m) 1.219

  Heb. 4.9, 10.
• (n) 1.220

  Quod e∣nim in die ju∣dicii futurum est omnibus, hoc in singulis die mortis im∣pletur. Hiero∣nym. in Joel. cap. 2.
• (o) 1.221

  Yet Me∣dina his con∣ceit is more grosse, who af∣firmeth that neither Gods Word nor works, can be a ground of confidence. Deus potesta∣tem suam non alligavit Scripturis & promissis quae in Scriptura continentur. Jo. Med. cod de orat. quaest 6. But of this more part 2. and part 4. where we shall hear Mendoza (though a Papist) blush at such abominable doctrine.
• (p) 1.222

  As Dio∣dat. on the place, and Seb. Mayer apud Marlo∣rat. in loc. &c. But M. Tho∣mas Good∣win loc. cit. sect, 5. ch. 7. pag. 109. speaketh most expresly, affir∣ming that this is not spoken metaphorical∣ly of them, but truly done by them, that not only their blood, but themselves did cry.
• (q) 1.223

  Heb. 21.24. Thus also the English Divines, and Dr. Hamond interpret the place; and Mr. Durham. and Da. Pa∣raeus, grant that here is an allusion to the cry of A∣bels blood. Heb. 12.24.
• (r) 1.224

  Mr. Rosse〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sect. 7. quaest. 22. pag. (mihi) 202. à Castro adver. haer. lib. 8. de inf. 2. haer. pag. (mihi) 620. August. de haeres. cap. 43. But its though that Origens writings have been miser ably corrupted by hereticks.
• (s) 1.225

  Luk. 12.59. Mat. 5.26.
• * 1.226

  Obj.
• * 1.227

  Ans.
• (t) 1.228

  Luk. 3.17.
• (u) 1.229

  Heb. 12.29.
• (x) 1.230

  Peccatum & paena pecca∣ti.
• * 1.231

  Obj.
• * 1.232

  Ans.
• (y) 1.233

  Petitio est quid commu∣nius & quas•• genus precati∣onis, unde recte Swarez loc. cit. lib. 1. cap 2. sect. 10 In hâc vero materiâ (in∣quit) oratio sumitur pro specie quâdam perfectissimae petitionis quae religiosa fit & ad cultum Dei pertineat, & ideo per petiti∣onem tanquam per genus defi∣nitur.
• (z) 1.234

  Cum Thom. 2.2. quaest 83. art. 3.
• (a) 1.235

  Rev. 20.7, 3.
• (b) 1.236

  Some think that Sathans torment shall be the greater the moe be bringeth to hell; and thus in some respect they are yet Viators, and are reserved unto an addi∣tional sen∣tence.
• (c) 1.237

  Joh. 6.37.
• (d) 1.238

  Luk. 19.42.
• (a) 1.239

  Our desires i. e, the desires of us Viators.
• (b) 1.240

  Where having fallen upon that sweet subject we would not make an interruption untill we had spoken what we conceived ne∣cessary for open∣ing up of that question, albeit according to the rules of me∣thod, much of that matter did belong to this place.
• (c) 1.241

  Christus se∣cundum quod Deus orare non potuit, quia ae∣qualis est patri, secundum quod homo considera∣tur dupliciter, 1. ut compre∣hensor, sic ei 0182 0 competit orare pro aliis non prose, quia non indigebat. 2. ut Viator, sic compete∣bat ei orare pro aliis et prose: omnis namque oratio est pro indigentiâ quâdam supplendâ Hae•• Petrus de Tarantasia apud Dionys. Cartbus. in, 3. sent. dist. 17. quaest. 2.
• (d) 1.242

  Eph, 2.18. Heb. 4.16. Philip. 4.6. Jam. 5.16. Isa. 45.19. Mat. 7.7. Ioh. 14.13.
• * 1.243

  Object. Answer.
• (e) 1.244

  See Ed∣wards Gan∣grana in the catologue of ••rrors, part. 1. pag. (mihi) 21.26, 27, error 66, 132, 137 Pagits heresio∣graphy from 109. Al. Rosse his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sect. 12. quaest. 4.1
• (f) 1.245

  Eph. Pa∣git loc. cit. pag. 106, 107. Al. Rosse. loc. cit.
• (g) 1.246

  According to their asser∣tion, that neither good works profit unto salvati∣on, nor can ill works do any hurt. Sec. Eph. Pagit. loc cit.
• (h) 1.247

  1 King 8.38
• (i) 1.248

  Deut. 32.39.
• (k) 1.249

  Isa. 45.22.
• (l) 1.250

  Zum. var. disp. ad 1. & 2. tom. 3. pag. 15, 71, 244, 254, 351, & tom. 2. pag. 135. Alvar. de. aux. disp. 58. § 7. & disp. 113. § 12. & resp. lib. 3. cap. 5. § 12. & de. aux. disp. 49. § 2. disp. 56. § 6. & 12. disp. 59. per. toram, & resp. lib. ult. cap. 20. § 2. Gul. Tuiss ad. Corv. def. cont. Til. pag. 359. & pag. 106.107.90, 98. &c. Rhet. de provid-cap. 26. &c. Although these divines apply these axiomes to the converted, yet what they say may be extended to our case and to these who are on the way to conversion. See Fenners wilfull impenitent.
• (m) 1.251

  While we turn our back on duty, we fight against the command and sets our selves against his soveraign authoritie who commandeth.
• (n) 1.252

  See Ch. 4.
• (o) 1.253

  Mat. 7.13, 14.
• (p) 1.254

  Eph. 2.14, 15, 16. 1 Cor. 1.30.
• (q) 1.255

  Placere Deo, est non modo commu∣niter approba∣ri tanquam voluntati suae non adversum quomodo om∣nia bona na∣turalia & in∣differentia dicuntur pla∣cere Deo: sed ita acceprari tanquam, &c. placere Deo est justificari D. Paraeus in loc.
• (r) 1.256

  Mark. 12.34.
• (s) 1.257

  1 Joh. 3.14.
• (t) 1.258

  2 Pet. 2.22.
• (u) 1.259

  Or in these four respects,

  • ••. Negatively
  • 2. Positively,
  • 3. Compara∣tively, and
  • 4. Relatively.
• (x) 1.260

  2 Pet. 2.22.
• (y) 1.261

  Virtutes morales fideli∣um specie & formaliter non differre à vir∣tutibus Ethni∣corum ab Ari∣stotele defini∣tis: multis conatur osten∣dere. Frid. Wendel. phil. mor. lib. 1. cap. 7. quast. 2. idcirco in Christianorum scholis docen∣das, cap. 1. quaest. 12.
• (z) 1.262

  Vid. Au∣gust. vindica∣tum apud Chamier. panstrat. tom. 3. lib. 4 & sophismata Bell. refutata.
• (a) 1.263

  In that a voice from heaven should send Corneli∣us to Peter to enquire after him, and Annanias to Paul to en∣quire for him.
• (b) 1.264

  1. Kings 2.17.23, Adonijah (as would appear) in that parti∣cular did most humbly suppli∣cate Solomon, though the reasons alledg∣ed by Diodati and others might prevail with Solomon justly to deal with him as he did.
• * 1.265

  Obj.
• * 1.266

  Ans.
• (c) 1.267

  Which ye•• is not a di∣stinct faith, but a different consideration of one and the same prin∣ciple, a refe∣rence to ano∣ther kind of act flowing from it.
• (d) 1.268

  Vid. part. 2.
• (e) 1.269

  We pur∣pose to speak to this questi∣on in another place (if the Lord will) and therefore will not now di∣gresse to speak to it at any long••h.
• (f) 1.270

  Heb. 12.1.
• (g) 1.271

  Luk. 15.20.
• (h) 1.272

  Mat. 7.7.
• (i) 1.273

  Isa. 65.2.
• (k) 1.274

  I speak of the adult, the Lord hath a way unknown to us for saving young ones.
• (l) 1.275

  Rom. 2.1
• (m) 1.276

  Job. 29.3.
• (n) 1.277

  see Ephr. Pagit. loc. cit.
• (o) 1.278

  See Pagit loc. cit.
• (a) 1.279

  Franciscus Davidis chal∣lengeth Soci∣nus of idolatry for wo••••••••i 〈◊〉〈◊〉 ameer creature, and Socinus denyeth that such should be ac∣knowledged for brethren who will not wor∣ship the redee∣mer. vid. Socin. de ador. Chris. advers. Christ. Franken. & in epistol. & Hoo••nb. Soc. conf. tom. 1. lib. 1. cap. 9.
• (b) 1.280

  These who stand for the negative, challenging those who plead for the affirmative in these questions for idolatry and creature-worship; they accusing them of impiety, if not bla••phemy, for not wor∣shiping the Mediator in both bis na∣tures, and be∣cause of his office.
• (c) 1.281

  As may appear from these testimo∣nies, which Dr. Ames (in auctar. assert. theol. de ador, Christi) al∣ledgeth for his opinion; whereas, the same Authors in several other places, may also be made use of against his opinion: and on the other hand, Dr. Voet, who hath been at the greatest pains of any (whom I have seen) to clear the question as to the negative, yet hath several expressions, which seem to yield as much as Dr. Ames doth plead for, vid. Voet. sel. disp. pag. 526, 527, 535, 536. 549. &c. And again, Dr. Ames seemeth to concede as much as Dr. Voet. doth affirm in the passages cited by Dr. Voet, loc. cit. pag. 538. the judicious Gzydlovius rideth the marches best of any whom I have perused, vid. vindic. quaest. cap. 3, 4, 5, 6. And the ancient Doctors disputing against the Arrians, do join with hira, who condemn all crea∣ture-worship as idolatrous, and particularly the adoration of Christ, if a creature; and there∣fore in so far as he is a creature: thus the Fathers convened in the Antiochian councel. Ann. Dom. 272. do determine that Christ should be worshiped and adored 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but not according to his corporeal and humane nature.
• (a) 1.282

  Rev. 17.1, 2.
• (b) 1.283

  Costerus in Enchirid. cap. 9. yea and Bellar. de sanct. beat. lib. 1. cap. 12. grants that God hath re∣served that kind of wor∣ship to himself alone. yet cap. 13. & lib. de cult. sanct. cap. 4. sect. 4. he contradicts his former conces∣sion, and lay∣eth down his position sacrae domus non solum Deo sed etiam san∣ctis recté aedi∣ficantur & dedicantur. and concer∣ning the wor∣ship and invo∣cation of saints, vid. lib. 1. de sanct. beat. per to∣tum, & alias passim.
• (c) 1.284

  Vid. ar∣gument Cels∣apud Orig. sub. fin. lib. 7. & init. lib 8. contra Celsum. & Ambros. in epist ad Rom. cap. 1. (si auctor fit istius commentaril) hanc Ethnicorū stultitiâm re∣darguentem, corumque va∣nam excusati∣onem.
• (d) 1.285

  Prov. 27.19.
• (e) 1.286

  Thus Au∣gustine (in Ps. 96. nobis 97.) bringeth in one of the Pagans excu∣sing their ido∣latry, non il∣lud colo, seu adoro quod video, sed ser∣vio ei quem non video, quis est iste? numen quod∣dam invisibi∣le quod praesi∣det illi simu∣lacro, &c. vid. etiam. in Ps. 113. & Chry∣sost in Eph. 5. Hom. 18.
• (g) 1.287

  Vid. Euseb. lib. 15. de praep. evan. & August. in li∣bris de civit. Dei.
• (g) 1.288

  non ovum ovo s••milius.
• (h) 1.289

  2 King 17.16.17.
• (i) 1.290

  2 King. 23.10, 11.
• (k) 1.291

  Though Papists run to some apocry∣phal texts con∣trary to their own concessi∣ons, as we shall hear.
• (l) 1.292

  Hos. 1.6.9.
• (m) 1.293

  Vid. Phil. Judaeum lib. de exceratione sub finem, pag. (mihi) 594.
• (n) 1.294

  Apud August lib de haer. ad Quodvultde∣um, haeres. 39. Angelici in angelorum cultum incli∣nati quos Epi∣phanins jam omnino defe∣cisse testatur: haec August. vid. Theodo∣ret. in Col. 2.18. & Concil. Laodic. can. 35.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• (o) 1.295

  Vid. Theo∣phil. in Col. 2.18.
• (p) 1.296

  Viz. Of Angel-worship.
• (q) 1.297

  Eusebius with Egisip∣pus calls the Church a pure and chast Vir∣gin for the space of the first two hun∣dred years. vid. Eus. hist. lib. 3. cap. 31.
• (r) 1.298

  Vid Ecci∣um in Enchi∣rid. Bellarm. de sanct. beat. lib. 1. cap. 19. Suarez. in, 3. Tom. 2. dis. 42. sect.
• (s) 1.299

  Thus his modesty must 1. make him unfaithfull in concealing his masters will. 2. a liar, in attest∣ing and pro∣testing that he had concealed nothing.
• (t) 1.300

  Orig. Hom. 3. in Cant. & in Jos∣hom. 16.
• (u) 1.301

  In Epist. ad Rom. lib. 2. cap. 2.
• (x) 1.302

  Habeatur hoc quoque in∣ter occulta Dei, nec chartis committenda mysteria.
• (y) 1.303

  Vid. lib. 7. cont. Cels. sub sin. & init. lib. 8. & hom. 6. in lib. Jes. Na∣ve hom. 5. in diversos & in Epist ad Rom. lib. 8. cap. 10. &c.
• (z) 1.304

  Cyp. lib. 3. epist. 18.
• (a) 1.305

  Vid. Atha¦nas. orat. 3. cont. Arrian. & orat. 4.
• (b) 1.306

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon which words the greek Scho∣liast saith, that it is an Isocra∣tisme; for Iso∣crates once and again useth this forme of speach to the dead in his orations.
• (c) 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.308

  Naz. orat. insanct. pasch.
• (e) 1.309

  About that time the monastical kind of life is thought to have its rise; yea, some af∣firm that Basil himself was the first father and inventor of it amongst Christians, though not a few do rather think that Paul the The∣ban, was the first that practised it, about the year 260. and that Anthony did first plead for it, and per∣swade unto it, anno, 300.
• (f) 1.310

  See that Council (as to that particu∣lar) fully vin∣dicated by Dr. Usher, in his answer to the Jesuits chal∣lenge, pag. 460. &c.
• (g) 1.311

  Chemn. exam. conc. Trid, in can. de invocat. Dr. Usher loc, cit. pag. 418. &c. Forbes. instr. histor, theol. lib. 7. cap. 1, 2, 3, &c.
• (h) 1.312

  Ibi. cap. 5.
• (i) 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Epiphan. Heres. 79.
• (k) 1.314

  Vid. Chemn. loc. cit. pag. (mihi) 339. & W. Per∣kins demonstr. probl. 2. vol. pag. 529.
• (l) 1.315

  Usher, Perkins, Chemnitius, loc. cit.
• (m) 1.316

  Usher loc. cit. pog. 444. and Geo. Cassand. a moderate Pa∣pist, thinks it yet sufficient only to present our wishes and desires to them, and not to pray to them, satis est si dicamus per modum desiderri eas interpellatio∣nes explicari posse, &c. oper. pag. 1109. vid. Uss.
• (n) 1.317

  Such as Prudentius, Paulinus For∣tunatus, &c.
• (o) 1.318

  Religio∣nis virtus cir∣ca solum De∣um versatur sed oratio est proprius actus religionis &c. Swar. loc. cit. cap. 9. sect. 2.
• (p) 1.319

  Ibid. cap. 7. & 8.
• (q) 1.320

  Non po∣test sanctos in∣vocare qui'suo modo in eos non credit & in iis non spe∣rat, Bell. de sanct. beat. lib. 2. cap. 20. sect. ad primum.
• (r) 1.321

  Primito auctor bono∣rum. Bell. ibid.
• (s) 1.322

  Cajet. in Philem.
• (t) 1.323

  Fides re∣fertur in sanctos tan∣quam conser∣tes fidei.
• (u) 1.324

  Yet here there is an in∣version of or∣der, vid. Calv, in loc.
• (x) 1.325

  What Peter abomi∣nateth while he was on earth, he will not accept while he is in heaven, until the reason he used prove null, and he leave off to be a man, or fel∣low-creature with us.
• (y) 1.326

  Bell. de sanct. beat. lib, 1. cap. 14. sect. ad 4. dico.
• (z) 1.327

  num me∣lius Johanne norunt Calvi∣nistae? &c.
• (a) 1.328

  Accord∣ing to that usual synec∣doche totius pro parte, the soul (as being the nobler part) gets the denomination of the whole.
• (b) 1.329

  Arg. 3.
• (c) 1.330

  Eph. 3.20.
• (d) 1.331

  1 King. 18.27.
• (e) 1.332

  1 King. 8.39.
• (f) 1.333

  Genes. 39.8, 9.
• (g) 1.334

  Qui ba∣bet habentem omnia, habet omnia.
• (h) 1.335

  Nemo di∣cat, timeo ne irascatur mihi angelus si non illum colo, tunc tibi ira∣scitur quando illum colere volueris; bo∣nus est enim & Deum a∣mat, &c Au∣gust. in Ps. 96.
• (i) 1.336

  Quos sim∣pliciter illud cōmentum re∣jicere affirmat (inter quos e∣numerat ipsum Thomam sect. 9. & om∣nes Thomistas sect. 14. & omnes Theolo∣gos, sect. 15. ex quorum pla∣citis argumen∣tatur contra hoc fictitium speculum) Mart. Becan. theol. schoi. part. 1. tract. 1. cap. 9. q. 13.
• (k) 1.337

  Dom. Bannez in 1. tom. 1. ad quaest. 12. art. 8.
• (l) 1.338

  Quilibet beatus videt in verbo (hee est, in essentiâ divinâ) tan∣quam objecto cognito, ut ex∣plicatur ab aliis, ea omnia quae pertinent ad suum sta∣tum, ut docent communiter omnes theologi cum S. Tho. 1. p. q. 12. art. 6. haec Alvar. in 3. quaest. 10. art 3. disp. 55. § it.
• (m) 1.339

  Rectè Calvin. in 1. Cor. 13.8. imaginantur (inquit) Papistae, sanctos ex reftexo lumine quod haebent ex conspectu Dei videre totum mundum, sed profanum est figmentum & prorsus gemilitium quod Aegyptiacam Theo∣logiam magis recipit quam Christianae philosophiae conveniat, &c.
• (n) 1.340

  Becan. loc. cit.
• (o) 1.341

  Bell. de sanct. beat. lib. ••. cap. 20.
• (p) 1.342

  Apud Chemn. loc. cit pag. (mihi) 296.
• (q) 1.343

  Vid Chem. ibid.
• (r) 1.344

  August. de consens∣evang. 1.2. Deum sic cole∣re oportet quo∣modo scipsum colendum esse praece••it-••ora∣re aliter quam Deminus do∣cuis, non igno∣rantia solum sed culpa est. quare hono∣randus esse non intelligi∣tur nisi ipse docuerit hono∣randum, dei ho¦norem per De∣um docemur; non est de Deo humanis judi∣clis sention∣dum, Aug de trin. lib. 5.
• (s) 1.345

  Cajet. tract. de in∣dulg. Canus lib. 5. cap. 5. Joan. Pic. Mirand. apo∣log. quaest. 7. Bell. loc. cit. § respondeo sanctorum.
• (t) 1.346

  Tanta est fides adhibenda eccles•••• in damnatione alicujus quanta est adhibenda in canonizatione sanctorum; sed dicit, Thom. ult art. quodl. 9. quod sanctos canonizatos ab ecclesiá non tenemur de necessitate sidel credere esse in gloria; fundamentum Thomae est quia in his tantum tenemur de necessitate salutis ecclesia credere quae ad substantiam fidei pertinent. Mirand. loc, cit. sub finem quaest. fol. (mihi) 55. vid. etiam fol. 51.
• (u) 1.347

  Ribadi∣neira in vita Borg.
• (x) 1.348

  Lorin. in 1 Act.
• (y) 1.349

  Mat. 6.9. Luk. 11.2.
• (z) 1.350

  Quod co∣lit uminus An∣gelus id colen∣dum ab homine ultimo Tertul. advers Marci∣on. lib. 4.
• (a) 1.351

  De Christo lib. 1. cap. 17. &c.
• (b) 1.352

  Quod illi adhuc inferni carceribus clausi detine∣rentur Bell, ord. dis. de beat. & canoniz.
• (c) 1.353

  Anno 1550. See ••po••sw. hist. Ch. Sect pag. 91.
• (d) 1.354

  Bell. loc. cit cap. 10. § 6. ibid.
• (e) 1.355

  Bell. loc. cit. cap. 12.
• (f) 1.356

  Azor, in∣stit. moral. tom 1. lib. 9. cap. 10.
• (g) 1.357

  Thom. 22. quaest. 83. art. 3. con∣clus. art. ma∣nifestum est quod est pre∣priae religionis actus.
• (h) 1.358

  Vid. Thom. ibid. & quast. 81. art. 1, 2, 3.
• (i) 1.359

  Est eximi∣um adoratio∣nis genu••. Bell. ord. disp. de ••eat. & Canoniz. vid. Azor. in••••••t. moral. tom. 1. lib 9. cap. 10.
• (k) 1.360

  Sacrifici∣um verum non est quod ex ar∣câ, sed quod ex corde pro∣fertur, nec quod manu sed quod mente libatur. Lactant. de opif. Dei cap. 2.
• (l) 1.361

  Thom. 22. quaest. 83. art. 3 orando tradit homo mentem suam De, quam ei per reverenti∣am subjicit & quodamodo praesentat. And yet he makes it the subject of the following article, to shew, that we should pray to the Saints.
• (m) 1.362

  Mat. 11 28.
• (n) 1.363

  Its obser∣vable that the Apostle here, while he speaketh of prayer exclu∣deth the medi∣ation of all others, as Calvin well observeth, at∣que horum quoque in∣su••sitatem co∣argu•• loci circumstantia quandequi∣dem hie de precibus ex professo tractatur. Calvin in 1 Tim. 2, 5••
• (o) 1.364

  Pro quo autem nullus interpellar sed ipse pro emni∣bus, hic unus verusque me∣diator est Aug. lib. 2. cont. Parm, cap. 8.
• (p) 1.365

  Bell. loc. cit. cap. 20. § hanc ratio∣nem secutus est B. Au∣gust.
• (q) 1.366

  Vid. Cal∣vin in 1 Tim. 2.5.
• (r) 1.367

  Chem. exam. Conc. Trid. part 3. in decr. de in∣vocat, See al∣so Dr. Usher lol. cit.
• (s) 1.368

  Psalter B. Mar•• virg. Ps. 18. Ps. ••7. Ps 30. &c.
• (t) 1.369

  Let us hear Calvin who was better ac∣quainted with their practice then we who live at suc a distance. Quod Satan sub papatu eousque per∣duxit ut vix millesimus quisque me∣diatorem Christum vel titulo tenus agnosceret — ita illis nomen est invisum ut si quispiam Christi Mediatoris faciat mentionem praeteritis sanctis mox suspicione gravetur haeresios Calvin. in 1 Tim. 2.5.
• (u) 1.370

  Magist. sent. lib. 4. dis. 45. Scot. ibid. q. 4. Thom. 2.2. quaest. 83. art. 4. in corp. summa Tab. 5. orare Bel∣larm. de sanct. beat. lib. 1. cap 20. Suarez. loc. cit lib. 1. de or. cap. 10. § 12. &c. I might here fill some pages with citations.
• (x) 1.371

  Thom. loc. jam cita∣to.
• (y) 1.372

  Vid. de∣cret. publica∣um, sess. ult. t die 3. Dec. 1563. de pur. invoc. &c,
• (z) 1.373

  Deut. 32.15.
• (a) 1.374

  Bodin in method. hist. cap. 5. pag. 100. S. An∣tonius a ple∣risque in Ita∣lia & Gallia Narbon••nsi ardentiori vo∣to certe majo∣ri metu colitur quam Deus immortalis.
• (b) 1.375

  Cast. cons. art. 21. quidam homines non mali certos sibi sanctos tanquam patronos deligunt inque eorum moritis & intercessione plus quam in Christi merito fiduciam ponunt.
• (c) 1.376

  Vives in lib. 8 August. de civil. Dei cap. ••7.
• (d) 1.377

  Biel in canone. Mis. lect. 30.
• (e) 1.378

  loc. cit,
• (f) 1.379

  Bell. loc. cit. cap. 17. § 2. probatur.
• (g) 1.380

  Suar. ubi supra § 17. ex Ber. ser. de B. Virgine.
• (h) 1.381

  Pater cae∣lcstis cum ha∣beat justitiam & ••isericor∣diam tanquam potiora sui regni bona justitia sibi re∣tenta miseri∣cordiam ma∣tri virgini concessit Gab. Biel in c••n. miss. lect. 80 vid. etiam Berchorium lib. 19. mora∣lit. cap. 4. & Jo. Gerson tract. 4. super magnisicat.
• (i) 1.382

  Et ideo si quis seusit se gravari a foro justitiae Dei appellet ad forum miseri••ordiae ma∣tris ejus. Bernard. de bust. maral. part, 23. serm, 3.
• (k) 1.383

  in o••sto••o beatae Mariae.
• (l) 1.384

  Berchorius loc. cit.
• (m) 1.385

  Jure ma∣tris impera fi∣lio tuo dilectis∣simo Bonav in Cor. B. mar. virg. &. oper. tom. 6.
• (n) 1.386

  Inclina vultum filii tui super nos, coge illum. &c. Psalt. Bon. seorsim edit. Paris.
• (o) 1.387

  Ʋt docet lex divina, tu illius es domi∣na, nam lex ju∣bet & ratio matrem praeesse filio, haec ex li∣bro cui titul. Antidotum animae. O faelix puer∣pera nostra pia∣ns scelera jure matris, impera redemptori missal. Rom.
• (p) 1.388

  Its observ∣able that Bel∣larmine reck∣oneth this a∣mongst Calvins calumnies and yet returneth no answer unto it Bell. loc. cit. cap. 16. § 4 dicit
• (q) 1.389

  Expedition in calum est via per Francis∣cum quam per Christum apud Wendil. Christ. theol lib. 2. cap. 5.
• (r) 1.390

  Swar. loc. cit. cap. 10. § 3.4.
• (s) 1.391

  Ratio potis∣s••ma sumenda est ex responsi∣one ad argume∣ta haerti••orum ibid § 3.
• (t) 1.392

  Ibid § 3. Alb Pigh contr. 13 Bellar. loc. cit. cap. 19. &. ced. disp. Salmer in 1 Timoth. 2. disp. 8. &c.
• (u) 1.393

  Dom. Ban∣n••z in 2.2. art. 10. in quadam (nam varias ha∣bet conclusiones iste tractatus.) conclus. 2. pag (mihi) 107. ne∣que apertè neque obscurè, neque expressè, neque impressè, &. in∣volute sacrae lite∣rae docent orati∣ones esse ad san∣ctos facieudas &c.
• (x) 1.394

  Crede∣bam ad calum∣nias non∣nullorum re∣pellendas sa∣tis esse si dica∣mus per mo∣dum desiderii eas interpella∣tiones explica∣ri posse quod minus habet absurditatis & divinarum literarum ex∣emplis congru∣it, &c. Cas∣sand. epist. 19. ad Molin. vid. etiam schol. in hym. eccl. operum pag. 242.
• (y) 1.395

  The first of these (accor∣ding to our way of speech) only importing a desire and request, but the second an act of worship.
• (z) 1.396

  Acce∣dunt postreme infinita mira∣cula, &c. Bell. loc. cit. cap. ••9.
• (a) 1.397

  August. de ver. relig. cap. 55
• (b) 1.398

  de civit, Dei lib. 22. cap. 10,
• * 1.399

  Ʋse
• (c) 1.400

  Heb. 13.10.
• (d) 1.401

  Luk. 13.1.
• (e) 1.402

  Accepe∣runt justi, non dederunt coro∣nas; & de fortitudine fi∣delium exem∣plae natae sunt patientla non dona justitiae. L••o. 1. Papa epist. 83. ad Palist. epis. cap 4.
• (f) 1.403

  Rom. 4.4, 5.
• (g) 1.404

  Ps. 16.11
• (a) 1.405

  Thus in the definition its said to be an offering up of our desires to God.
• (b) 1.406

  Mat. 2.3.
• (c) 1.407

  Mal. 1.8.
• (d) 1.408

  ibid. v. 7.
• (e) 1.409

  ibid. v. 8.
• (a) 1.410

  Viz. part. 2. in the sup∣ports of faith, and part. 4. in the motives to the frequent practice of this duty.
• (b) 1.411

  We will not here meddle with the School de∣bates and sub∣tilties con∣cerning the conformity of our actions to the will of God. Albeit for the most part the Rab∣bies are very grosse and erroneous, yet I know no question handled by them with so much obscuri∣ty and confusi∣on as this, by those I have perused, as Lomb. lib. 1. sent. dist. 48. Thom. 1.1. q. 19. a. 9, 10. Scot. in. lib. 1. sent. dist. 48. q. uni••a. Gu••. Occam. & Gab. Biel ibid. Jo. Majo••. in 1. sent. dist. 47. q. unica. & in dist. 48. q un Ray∣nand. mor. discip. dist 4. q. 1. a. 3. § 77. Vasquez. tom. 1. in 1.2. disp. 72. Suarez ibid. tract. 4. disp. 11. (and it may be enquired by what secret sympathy these two (last named) Doctors have so far homologated in this question, as that ye would scarce discern any difference be∣tween the children, albeit the parents lived at so great a distance. But Arriaga in another case cleareth this mystery, showing, that though Valquez did first publish that tome in print, yet he did see Suarez dictates, and transcribed several particulars from thence) we need not name those who only in the by have spoken to that question, such as Becan, Petrus a S. Joseph, &c. since these who have spent whole and entire disputations for clearing the matter, have so much darkned and obscured it, that it were no difficult task to hold out, not only several er∣rors, but also contradictious in one and the same author: but we shall only meddle with so much of that question as concerneth our present purpose.
• (c) 1.412

  And then Christs exhor∣tation to watch and pray Mat. 26.41, had been needlesse if not also sinfull.
• (d) 1.413

  August. Ench. rid. cap. 101. Aliquan∣do autem bona voluntate ho∣mo vult ali∣quid quod De∣us non vult — tanquam si bonus filius patrem velit vivere, quem Deus bona vo∣luntate vult mori, & rursus fieri potest ut hoc velit homo voluntate ma∣lâ quod Deus vult bonâ ut si malus silius velit mori pa∣trem, velit hoc etiam Deus, &c. vid loc.
• (e) 1.414

  Circa quod cunque est Dei permissio, est & ejus volitio actualis Brad▪ de causa Dei, lib 1. cap. 22.33. hoc quippe ipso quod con∣tra voluntatem D••ifecerunt de ipsis factaest voluntas ejus, propterea namque magna opera Domini, —ut miro & in∣ffabili modo non fiat praeter ejus volunta∣tem quod etiam contro ejus fit voluntatem, quianon fieretst non siueret nec utique nolens sinit sed volens August. Ench. ad Laur. cap. 100.
• (f) 1.415

  Judg. 14.14.
• (g) 1.416

  Vid. Au∣gust. Euch cap. 101.
• (h) 1.417

  Non solum subjectivè sed etiam formali∣ter & in se.
• (i) 1.418

  Non in sed circa pecca∣tum.
• (k) 1.419

  Arm. So∣cin. and Jes. from thence would collect a frustrable and inefficatious will and desire in God, but this phrase doth only import Gods serious approbation of the works of righteousness and detestation of the contrary.
• (l) 1.420

  Gratian. ap. in istis temporal. d. 4. leges institu∣untur cum pro∣mulgantur, vid. juto civ meth Con lag part 1.13. ubi cit. l. digna vox & de leg &c.
• (m) 1.421

  Vid. Tho. 1.2. quaest 90. art 4 & Com. ad loc.
• (n) 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 practicae.
• (o) 1.423

  Quod R••yn•••• us ••••at juai••i∣um practicum prude••tiale, vid mor dist. 4 quaest 1. art. 3 per totum
• (p) 1.424

  Thom, ••, 2. quaest. 7••. art. 6. in corp.
• (q) 1.425

  Judg. 16.26.
• (r) 1.426

  Even that ignorance which Divines call negative, may thus be reputed priva∣tive and cul∣pable.
• (s) 1.427

  As Isa. 8▪ 20. Ps. 78.56. Deut. 6.20.
• (t) 1.428

  Thom. 1 quaest. 19. art. 12. enu∣merates five signs of Gods will, viz, Prohibitio∣nem, praecep∣rum, consi••i∣um, operati∣onem & per∣missionem. We will not now stay to shew that 1. this number is not full, 2. that the members are not opposit, 3. that all of them are not proper signs, &c. but we wave that enumeration as being im∣pertinent to our purpose.
• (u) 1.429

  But other∣wise he might say to these who seek his face, as to them, Isa. 1.12. who required these things at your hands?
• (x) 1.430

  We deny not this hypo∣thesis of that worthy Divine with whom we cannot close in his resolution of this case, which we have not seen pro∣pounded by any other, and whose opinion herein hath occasioned this enquiry.
• (y) 1.431

  So that eminent mo∣dern Divine Treat. of pray∣er and divine providence, ch. 3. § 2. pag. 104. objecte••••▪
• (z) 1.432

  Ibid. pag. 105.
• (a) 1.433

  That is the end of the dispensation, whatever holy end the Lord in his wisdom hath proposed, finis operis, though not alwayes finis operantis.
• (b) 1.434

  See sect. 2••.
• (c) 1.435

  Ibid.
• (d) 1.436

  Ibid.
• (e) 1.437

  See par••, 2. chap. 2,
• (f) 1.438

  We use the word provi∣dence accord∣ing to the vul∣gar but ••east proper signifi∣cation which should rather be called the effect of provi∣dence.
• (g) 1.439

  Ad divi∣nam providen∣tiam spectat non tantum 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, verum etiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (h) 1.440

  See B••b∣ington on Ex∣oa•• chap. 29.
• (i) 1.441

  Ps. 73.14.
• (k) 1.442

  Caennot morally, though physically it hath. dispensa∣tions of provi∣dence, cannot enlighten the eyes of the mind, though by a miracu∣lous dispensa∣tion the bodily eye hath been restored to the blind.
• (l) 1.443

  Thus the sectaries when they invaded this land an. 1650. made an appeal to pro¦vidence, and after the deseat of our a••my at Dumbar they insulted, that providence had determined the controversie on their side.
• (m) 1.444

  As in the late case while Scotaries did prosper for so long a time.
• (n) 1.445

  Careat suc∣cessibus opto. quisquisab e∣ventu facta no∣tanda putat Ovid. 2 Epist.
• (o) 1.446

  Guil. Camb. in Hi∣beruia pag•• (mibi) 790. latrocinaturi preces ad Deum fundunt, utprae∣da offeratur, & praedam pro munere d Deo oblatam arbi∣trantur: ne{que} vim, neque rapinam neque bomicidium, Deo displicere persuadentur; nequaquam il∣lum velle sibi hanc occafio∣nem praebere si peccarent, into peccatum esse, si occasionem non arriperent: haec Camb. ex J. Good.
• (p) 1.447

  Because the light of nature without any im∣mediat revela∣tion, may serve to discover it.
• (q) 1.448

  Proverb. Sirenum can∣••us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Crocodili lachrymae.
• (r) 1.449

  Mic. 6.9.
• (s) 1.450

  The con∣clusion is one and the same, though the premisses be much diffe∣rent.
• (t) 1.451

  Viz. the reliques of Gods image and the law written in their hearts, Rom. 2.14, 15.
• (u) 1.452

  Cor. 14.8.
• (x) 1.453

  But when our course is sinfull, successe is but a snare
• (y) 1.454

  Viz. ne∣gative, h••c. non prohibi∣ta.
• (z) 1.455

  Vid. Cicer. lib. 2. de divinat.
• (a) 1.456

  2 Tim. 2.26.
• (b) 1.457

  Judg. 6.•• 7.
• (c) 1.458

  Rem dissi cilem postulas & inutilem &c.
• (d) 1.459

  See Clerks mir∣rour. chap. 1. § 20. Edit. 2. ann. 1654.
• (e) 1.460

  Pactum feci cum Do∣mino Deo meo ne mihi mit∣tat, &c.
• (f) 1.461

  Gers. de probatione spi∣ritum.
• (g) 1.462

  Sit in ali•• seculo non in hoe visio tua merces mea.
• (h) 1.463

  Cluver. hist. epit. pag. (mihi) 365. Pat. Symson, hist. of the ch. ••mp. in Julia∣no.
• (i) 1.464

  Vid. Luc. Osiand. hist. eccl. cent. 4. lib. 3. cap 34.
• (k) 1.465

  Remember the question is not concerning sin and duty, but expedien∣cy and inexpe∣diency.
• (n) 1.466

  Pro••. 28.1.
• (m) 1.467

  See Ass. 1.2.
• (n) 1.468

  Ames. Cas. cons. lib. 4. cap. 23. & Med. theol. lib. 2. cap. 11. § 18 & cap. 12. § 17, 18. &c.
• (o) 1.469

  Signum à Deo petere humiliter cir∣ca aliquod particulare ne∣cessarium, quod altas non est a Deo suffici∣enter mani∣festatum, potest aliquando fide∣lis aliquis sine peccato. Med. theol. lib. 2. cap. 12. Sect. 18.
• (p) 1.470

  Gods works in no sense are a pre∣per rule, but his Word is; though not universally not properly as to our case, it not being determi∣ned there; al∣beit we must reflect on the general rules held forth in the Word, in our cousult ati∣on, and must walk by them.
• (a) 1.471

  Ps. 119.96.
• (b) 1.472

  Bonum est quod omnia appe••uus. Arist. Eth. 1. cap.
• (c) 1.473

  Bonum est ens ut con∣veniens non fibi (ut ex ter∣n•••••••• videtur manifestum) sed alteri: un∣de Hurtado, ex divisione boni in honestum u••ile, & de∣lectabile recte colligit bo∣num commu∣niter usurpari pro conveni∣enti quia (in∣quit) honestas utilitas & de∣lectatio dicunt ordinem ad aliud. Hurt. metaph. disp. 7. § 5. § 56.
• (d) 1.474

  For even these temporal things have a remote tenden∣cy, and should by us be refer∣red to such a noble end.
• (e) 1.475

  Cateches. Raccov cap. 5. per t••tum. Socin. praelect. theol. cap. 17. & com. in epist. Joan. p. 207, 210. Ossor. inst. rel. Christi. a cap. 22. usque ad 34. Smalc. de div. Jes. Ch. cap. 5. p. 17.25, 26. &c.
• (f) 1.476

  Remonst. apolog. pag 26 & conf. cap. 10, 12. Sim. Episcop. disp. 12. de faedere Dei, thes. 4. & disp. de conven. & discri. vet. & nov Test thes. 5, 20, 31, &c.
• (g) 1.477

  Theo∣phyl. fol. 156. edit. an. 1533. in Joa. 6.27. August. de here••••b cap. 57. Psalliani pro Messaliani scriptum est c••rruptissime inquit L. Da∣naeus in locum August. & ra••iones quas subjicit viden∣tur pr••habiles, sed Theophy∣lactus, ut mo••ui vo••at bos hareticos Mosselianos.
• (h) 1.478

  Aug. loc. cit. Euchitae & Masseliani signifie the same thing, the one word be∣ing as to its ••riginal Syri∣ack, and the other Greek, vid Danaeum, loc. cit.
• (i) 1.479

  Those whom Theo∣phylact calls Masselians, others most usually call Messalians.
• (k) 1.480

  Heb. 7.16. and 9, 10.
• (l) 1.481

  Cant. •• 2.17.
• (m) 1.482

  Sanguis martyrum se∣men ecclesiae.
• (n) 1.483

  Thom. 22 q. 83. art. 4. in corp. Omnes orati∣ones nostra or∣dinari debent ad gratiam & gloriam conse∣quendam quae sosus Deus dat &c. & Cajet. in locum•• ne∣gat orationem non ordinatam ad consecutio∣nem gratiae esse simpliciter orationem, vel actum religio∣nis.
• (o) 1.484

  Guido de Ba. super lecreto, part. 1. dist. 95. § Presbyteros, cit sola aeterna pet••nda esse, decens enim est (inquit) & ratiouabile ut ista-petan∣tur a Deo & non transito∣ria & caduca, sed part 2. causa 12. q. 1. § habebat, do∣cet temporalia esse petenda, & quo modo & in quem fi∣nem. vid. loc.
• (p) 1.485

  August. ad prob. de or∣deum, hoc licer orare quod li∣cet desiderare. epist. 121.
• (q) 1.486

  Evertore dom ostotas op∣tantibus ipsis Dii faciles, no∣citura toga, no¦citura petuntur Militia—ergo quid optandum foret ignorasse fateris. Juven Sat 10. divitiae multis exitio fuere, honores complures pes∣sunaederunt, regnorum exi∣tus saepe mise∣rabiles cernun∣tur, splendida conjugia non∣nunquam domus funditus ever terunt &c. Thom. loc. cit. art. 5. ex M. Val erio.
• (r) 1.487

  Apud Pla∣ton. loc. infra citando though Plato there bringeth in So∣crates speaking yet its known to them who are acquaint with his wayof writ∣ing that be mak∣eth Socrates ex∣presse what be himself would say and did aprove: some do cite this opinion from Thomas, and Thomas from M. Valer. and all ascribe it only to Socrates; but ••e who will goe to the first soun∣tain will see that Plato was also of that judgment; yea there may be some question concerning Socrates what was indeed his opinion, he being only by way of supposition, and because of that kind of writing by way of dialogue mentioned; the work and words, and often the maner and opinion being only Plato's.
• (n) 1.488

  It were an egregious tempting of the Lord to ask a miracle with∣out a revelati∣on and some speciall war∣rant, which none can now expect, and yet without a miracle (ac∣cording to the Jesuiticall hy∣pothesis) the Lord can nei∣ther give nor withhold any thing from us, and wherefore then should we pray unto him?
• (t) 1.489

  Deus quaesi co actus munere causae universalis permittitsuum con••ursum qui torquetur contra inten∣tionem ad ma∣lum. Ruiz. de vel. Dei, disp. 38. sect. 2. & disp. 26. sect. 5. Deus pertrabitur & veluti abripi∣iur a causa se∣cundae Ray∣nand. mor. discip. dist 4. q. 3. art. 5. sect. 355. Deus non solum non concurrit cum inclinatione sed etiam cum repugnantia—adverte omnipotentiam ex netura r••i esse indifferentem ut subjiciatur quasi potestati voluntatis creatae ••••ut habitu•• voluntati hominis, unde fit ut Deus supposita voluntate (seu ut loquitur Raynand. loc cit sect 360. pacto cum causis secundis inito vel potius lege sua de cooperando) non fit agens liberum sed perinde ac si ess•••• necessarium & nobiscum sine cogni∣tione concurrens, Atriag. curs. phil. disp. 10. phys. sect. 2. subs. 3. ing••••ua est haec Jesuitae cofessio cui alii sub••••••••bere tenentur, immerito itaque & inconsequenter a Raynando vapu∣lant Canus, Sot. V ••••q. Sal. & alii quod statuant Deum non esse causam liberam sed na∣turalem & necessari••m dum cooperatur ad actus nostros, vid. Ray. loc. cit. sect. 359. para∣grapho lamen sequenti fatetur hunc dicendi modum posse trahi ad bonum sensum
• (u) 1.490

  Sot. lib. de nat. & grat. cap. 31. ad secundum arg. Greg. Veg. opuse. de iustif. q. 12.
• (x) 1.491

  Pelag. apud Suar. de grat prol. 5. cap. 3. § 18.
• (y) 1.492

  Quid stul∣tius quam De∣um orare ut faciat quod in potestate ha∣bes, August. de pecc••••mer. & remiss. lib. 2. cap 6.
• (z) 1.493

  August. plurin••is in lo∣cis de nat. & grat. lib. 1. cap. 18. epist. ••0. (cui sub∣scribunt Pa∣tres concilii Carthaginen∣sis.) 91. (quae est Innocētii) & 107. Hie∣ron. epist. ad Cresiph. & lib. 1. contra Pelag. &c.
• (a) 1.494

  I knew a reverend Di∣vine, who in his younger age, being tainted with Arminianism, was, by the mercy of God, reclaimed up∣on this conside∣ration suggest∣ed to him (as he professed to me) while he was praying, what need ye ask of me that which is in your own power.
• (b) 1.495

  Hoc licet orare quod li∣cet desiderare August. ad prob. epist 121.
• (c) 1.496

  Accord∣ing to that sense in which logick proposi∣tions are called conditionall.
• (d) 1.497

  For suc∣cesse may prove a snare to thee, and make thee love the gain too well, and to mispend thy time, and ne∣glect thy call∣ing; but when it is good for thee to pre∣vail, then that is included in thy generall desire for what is good.
• (e) 1.498

  Not in every thing & as to every ob∣ject yet as to the present par∣ticular and in a qualified sense but main∣ly the confor∣mity must be as to the mat∣ter as after∣wards shall be shown.
• (f) 1.499

  Heb. 13 14. and 11.10. Mica. 2.10. Heb. 4.9.
• (g) 1.500

  Mat. 6.11.
• (h) 1.501

  Psa. 4.7.
• (i) 1.502

  Prov. 30.
• (k) 1.503

  Sufficienti∣am non inde∣cent••r vult quis∣quis vult nec∣amplius vult, alioquin non ipsam vult, & ideo nondecen∣ter vult. Au∣gust ad prob: epist 121. cap. 6.
• (l) 1.504

  Qui au∣tem dicit in o∣ratione, Domine multiplica di∣vitias meas—aut honores me∣os auge, aut fac me in hoc seculo praepoten∣tem, atque clarentem &c. puto cum non invenire in o∣ratione Domini∣ca quo possit haec vota cooptare. Aug. ibid. cap. 12.
• (m) 1.505

  1 Cor. 14.33.
• (n) 1.506

  Mat. 6.11.
• (o) 1.507

  Prov. 30.8.
• (p) 1.508

  Mat. 6.11.
• (q) 1.509

  Pro. 30.8.
• (r) 1.510

  Vera enim est haec conditi∣onalis Si Pet∣rus esset Buce∣phalus esset ir∣rationalis.
• (s) 1.511

  Suppositio (ut aiunt) ni∣hil ponit.
• (t) 1.512

  See part. 4. sect. 1.
• (u) 1.513

  Hypotheti∣ca exposita con ditione evadit absoluta.
• (x) 1.514

  1 Cor. 10.31.
• (y) 1.515

  1 Joh. 1.3.
• (z) 1.516

  Yea, Sua∣rez goeth a greater length then others, affirming, that outward and indifferent things, such as riches are, per¦se expetibilia & propter se amabilia And yet Sua∣rez will not deny, that there externals are but bona utilia, and so cannot, as such, be desired for themselves, but only because of their use.
• (a) 1.517

  Eph. 2.12.
• (b) 1.518

  Ne puten∣tur mala, dan∣tur & bonis: ne putentur maegna vel summa bona, dantur & ma∣lis Itemque auferuntur ista & bonis ut probentur & malis ut cruclentur, August epist. 70. Bonif. com.
• (c) 1.519

  Rom. 12.13. Rom. 13.7, 8. &c.
• (d) 1.520

  Luth. in Gen.
• (e) 1.521

  Quando temporalia pe∣titis, cum mo∣do petite, cum ••imore petite, illi committite ut si prosint det, si scit obes∣se, non det, quid autem prosit quid ob∣sit, medicus novit non aegrotus, Aug. serm. 53. de ver. dom.
• (f) 1.522

  Primum h. e. praecipue. Glos interlin. Primum non tempore sel dig mi••ate; primum querite regnum Dei, i. e. prae ponite omnibus rebus caeteris Glos. ordi. & quod primum relativè dica∣tur ad secun∣dum pater, &c. Nic. de Lyra in loc.
• (g) 1.523

  Cor. 12.31.
• (h) 1.524

  Mat. 16.26. 1 Tim. 6.9.
• (i) 1.525

  Mat 6.32.
• (k) 1.526

  1 Joh. 3.9. Eph. 4.24. 2 Cor. 5.17. &c. grace is (as it were) the soul of the new man, & instanti in∣funditur, it comes at once and animates the whole.
• (l) 1.527

  In what sense we may be said to pray absolutely for spiritual things. See Concl. 10. and in what cases properly, Concl. 11.
• (m) 1.528

  Finis dat mensuram & ordinem m••di∣is in omnibus appetibil bus & agibilibus (inquit Thom) men∣sura est fi∣nis— & id••o quae sunt ad fi∣nem habent modum ex eo quod sunt fini proportio∣nata, Thom. 2, 2. quaest 27. art. 6. in corp.
• (n) 1.529

  Ps 7.15. and 9.15.16. Prov. 5.22.
• (o) 1.530

  Vid. apud Gul. Tuis. in Corv. defens. Arm. pag 106. explicationem dicti, Mat. 13.12, habenti dabitur.
• * 1.531

  Concl. 9.
• (p) 1.532

  Quia ha∣bitus non dat p••sse, sed meli∣us & facilius operari; male ergo vulgo di∣cuniur habitus gratiosi cum aent simplici∣ter posse.
• (q) 1.533

  1 Joh. 3.9.
• (r) 1.534

  Jam. 5 15. Concl. 10.
• (s) 1.535

  A modest enquiry after the sense of the common asser∣tion of Casu∣ists ••practicall Divines, &c. laid down as a principle to be embraced by all, rather then to be ex∣amined by any, viz. that grace should be prayed for absolutely, but the degree conditionally.
• (t) 1.536

  Gen. 30.1.
• (u) 1.537

  Gen. 15.2.
• (x) 1.538

  If he had not his eyes fixed on the Messiah, who was to be his son.
• (y) 1.539

  As Queen Mary of England a little before her death said, If she were anatomized, Calis would be found engraven upon her heart, such was her grief for the lose of it.
• (z) 1.540

  It may be here askt, whether the man child be brought forth, or if the soul be yet in be pangs of the new birth when it doth thus groan? but it sufficeth to our purpose, that many have come a great length that way, who have perished eternally.
• (a) 1.541

  Esth. 4.16.
• (b) 1.542

  viz. part. 2. ob. 2.
• (c) 1.543

  Heb. 4.2.
• * 1.544

  Concl 12.
• (d) 1.545

  Cant. 2.17.
• (e) 1.546

  Mark. 9.24.
• (f) 1.547

  The Christi∣an must be like the Crocadile, that (as some affirme) grows as long as it livethand ceas∣eth to be when it ceaseth to grow.
• (g) 1.548

  Joh. 15.8.
• (h) 1.549

  The•• Gloss confuted.
• (i) 1.550

  The second evasion confu∣ted.
• (k) 1.551

  Joh. 15.1, 2.
• (l) 1.552

  I do not speak of the original want of Gods image, as if that were not our sin, but of an acquired impotency, as if that in the supposed case would be im∣puted to us according to the tenor of the covenant of grace.
• (m) 1.553

  Eccl. 10.1.
• (n) 1.554

  2 Cor. 4.7.
• (o) 1.555

  Perfectio adveniens abo∣lebit quicquid imperfectioni servit. Calv. in loc.
• (p) 1.556

  Hence we reject Caje∣tans gloss on that place, 1 Cor. 13.10. where univer∣sally he affir∣m th, that whatsoever hath any im∣perfection in it shall be totally done away: quod non sup∣plebitur ei quod ex parte est, altera par••, sed iplum quod ex parte est tolletur; only he maketh an exception in love upon a strange ground, which we will not stay to examine. You will say, doth not the Ap••stle affirm, that knowledge shall vanish away, ver. 8. Ans. Not simply and totally, but as to its imperfections, both negative and privative. Neque enim ipse scientiae & notitiae habitus abolebitur, sed alius fiet, tum qualitate, tum quantitate, Beza in 1 Cor. 13, 8. vid. Scholasticos in 3 sen∣tent. dist. 36. & ad Thom. 1, 2. quaest. 67.
• (q) 1.557

  M. Gee Treat, of Pray. ch. 3. sect 2. pag. 126, 127.
• (r) 1.558

  Tho. 1, 2. quaest. 55. art. 4. vid. Alph. Curiel ad loc & ad art. 3. dub. 1, 2, 3,
• (s) 1.559

  Virtute potest aliquis malè utitan∣quam objecto, puta cum malè sentit de vir∣ture, cum odit cam vel super∣bit de ca non autem tanquam prin∣cipto usus, ita scil. quoá malus sit actus virtutis. Thom loc. cit. ad 5.
• (t) 1.560

  1 Joh. 2.9.
• (u) 1.561

  Nullum est in hâe vitâ bonum quo bo∣mo prosua li∣bertate non possit malè uti aliquo modo, Suar, ubi su∣pra cap. 17. sect. 9.
• (x) 1.562

  viz. Whe∣ther we may ask perempto∣rily the thing, and that the condition may be placed.
• (y) 1.563

  Talentum significat quae∣libet Dei do∣na, Basil. in reg brevior. inter reg. 253.
• (z) 1.564

  All these talents must be of one nature, and therefore since he who received only one, cannot be said to have received a ta∣lent of grace, so, &c.
• (a) 1.565

  Haec talen∣ta scholasticis vocantur gra∣tiae gratis da∣tae, & posteri ora gratiae gratum faci∣entes, sed mi∣nus commode; cum omnis gratia nobis gratis detur & sola Christi justitia nos gratos faciat.
• (b) 1.566

  In hisce spiritualibus honis major vis est, & cer∣tior veritas, & fructuosior pro¦fectus, & pu∣rior perfectio. Bon. de proces. rel. sex cap. 18.20.
• (c) 1.567

  Phil. 4.4.
• (d) 1.568

  2 Pet. 1.10.
• (e) 1.569

  Ps. 4.6.
• (g) 1.570

  A word of application.
• (g) 1.571

  1 Tim. 4. 2 Pet. 1.3.
• (h) 1.572

  2 Cor. 6.12.
• (i) 1.573

  Hab. 2.5.
• (k) 1.574

  Because inordinatly, our desires not answering the excellency and necessity of the object.
• (l) 1.575

  Luk. 12.20.
• (m) 1.576

  Modus diligendi De∣um, est s••••è mo∣do diligere, Bern. de di∣lig. Deum in princ. vid. Thom. 2, 2. quaest. 27. art 6.
• (n) 1.577

  1 Cor. 12.31.
• (o) 1.578

  Propert. 1 eleg. 3.
• (a) 1.579

  Jam. 2.8.
• (b) 1.580

  Orat apo∣stolus pro pl••be, orat plebs pro apostolo, oro se omnia membra orant, coput pro omnibus inter∣pellat, August in Psa. 34.
• (c) 1.581

  Ideo non di∣cimus, paterme∣us, sed noster, nec da mihi sed da nobis, quia uni∣tatis magister noluit privatim preces fieri, ut scilicet quis prose tantum precetur Cypr. in lib. de orat. Dom.
• (d) 1.582

  Mat. 19 19
• (e) 1.583

  Prose ora∣re necessitas co∣git, pro altero autem charitas fraternitatis hortatur. Autor operis imper in Mat. cir. prin tom. 2. hom. 14.
• * 1.584

  Concl. 1.
• (f) 1.585

  The two grounds of prayer menti∣oned by the A∣postle, 1. the want and ab∣fence of some good; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. The pre∣sence or fear of some evil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (g) 1.586

  This ap∣peareth to me to be the main ground of dif∣ference▪ which, with submissi∣on, Ioffer to the consideration of the judicious.
• (h) 1.587

  Preces ge mituslachrymae arma sunt ath∣letarum in sta∣dio versantium in agone su∣daentium, non victorum in caelo triumph∣antium, Tilen. synt. part. 2. disp. 49. § 22.
• (i) 1.588

  Mat. 5.26.
• (k) 1.589

  Mat. 19.8.
• (l) 1.590

  Dr. Usher, in bis answer to the challenge made by a Je∣suit, § of pray∣er for the dead. Dr. For∣bes. instr. hist. theol. lib. 13. cap. 9. &c. M. Perkins, Dem. of the Problem. pag. 531, 561. &c.
• (m) 1.591

  Dr. Ush∣er loc cit. § of Purgatory, pag, (mihi) 190.
• (n) 1.592

  Albeit be∣fore that time the Saints did mention the Defunct, (es∣pecially the Martyrs) in their prayers; yet, that was only, 1. by way of commemo∣ration, propo∣sing them as an example worthy of their imitation. 2. By way of con∣gratulation: but not, 3. by way of peti∣tion, as if they had askt any thing from or for the Mar∣tyrs.
• (o) 1.593

  Tert. lib. de monog. cap. 10. where he layeth this charge upon a widowes to pray frequently for their dead husband.
• (p) 1.594

  Tert. de test. anim. cap. 4.
• (q) 1.595

  Origen. lib. 2. de princ. cap. 10, 11, 12. hom. 3. in Psa. 36. hom. 13. in Hieron.
• (r) 1.596

  Or shall I say, aer incog∣nitus: for, some of them will have Pur∣gatory to be in the air, potest dici probabi∣liter quod in superiori regi∣one, i. e. in aere sit locus Purgatorii, Guid. de Baiis. super decret▪ part. 2. causa 13. quaest. 2. Fol. (mihi) 237.
• (s) 1.597

  Lib. 2. de prin, cap. 6. lib. ib. 3. cap. 6. tom. 18. in evang. Johan. hom. 1. in Le∣vit. But how far contrary is this to what he affirmeth in other places; and in his La∣mentation he affirmeth, that he was con∣demned to e∣verlasting pu∣nishment, and could he then think that the devils at length would escape.
• (t) 1.598

  Thom. in sup. quaest. 99. art 3. in corp ex Aug. lib. 21. de civit. Dei cap. 17.18. vid. Chrys. hom. 21. in Acta, August. Encherid. cap. 110. & de civit. Dei lib. 21. cap. 24.
• (u) 1.599

  Serm. de Defunct.
• (x) 1.600

  And yet Gregory himself professeth, that those who die in their sins are no more to be prayed for then the devils, Dialog lib. 4. cap. 44.
• (y) 1.601

  Non dixit metuatis eum qui postquam occiderit, mittit, &c. Theoph. in Luc. 12.5.
• z 1.602

  Chrysost. in Acta hom. 21. in epist. ad Philip. hom 3. vid. Thom in 4. sent. dist. 45. quaest. 2. art. 2.
• (a) 1.603

  Damas. loc. cit.
• (b) 1.604

  Thom. in lib. 4. seut. dist 45 quaest. 2 art 2. ad. quartum.
• (c) 1.605

  Alph. Mendoz. cout t••col. quaest. 6. sect. 5.
• (d) 1.606

  Bellar. de∣purga••. lib. 2 cap 18. At fortesse melius. rejicerentur ut Apocrypha quae asseruntur de illo cranio non enim in libro, &c.
• (e) 1.607

  Lomb. 4. sent. dist. 45. ex Aug. Ench. cap. 110. qui∣bus prosunt suffrágia aut ad hoc prosune ut plena siat remissio, aut tolerabilior sit ipsa damna∣tio— medio∣criter malis suffragantur ad paenae miti∣gationem.
• (f) 1.608

  Certum est Ecclesiae suffragia non prodesse beatis nec damnatis, sed solum its qui in Purga∣torio degunt— id quod do∣cent omnes scholastici, &c. Bellar. loc. cit.
• (g) 1.609

  This strange fire must have a strange effect other fires can serve to dresse, boyl, &c.
• (h) 1.610

  Isa. 41.23. Jer. 10.5. Concl. 2.
• (i) 1.611

  Nulla iniquitas ex proprio genere est peccatum ad mortem, led aliundè habet quod sit ad morton, viz. ex parte pec∣cantis, si ••ta affictus fit ad peccatum ut veli••••n co per severar: u••que ad mortem, Cajetan. in 1. Joh. 5.16.
• (k) 1.612

  Est ali∣quod peccatum quod uunquam ren ittitur, hoc autem est du∣ritia cordis qua homo re∣nuit usque ad sine••n vitae remissionem peccati per pae∣nit entiam ac∣cipere. Alf. de Castro ad∣vers. haeres liv. 12 sect. peccatum baer. 6.
• (l) 1.613

  Rhem. on 1 Joh. 5.16.
• (m) 1.614

  Alf. a Ca∣stro loc cit.
• (n) 1.615

  Haeresis Armenorum.
• (o) 1.616

  August deSerm dom in monte propè fi∣nem.
• (p) 1.617

  Beda in 1 Joh. 5.
• (q) 1.618

  Richard. de Sancto Victo∣re apud Alf. a Castro loc. cit.
• (r) 1.619

  I••a ut qu∣amvis paeniten∣tia facta, culpa remittatur oportet tamen ut omnem pae∣nam peccato debitamsolvat.
• (s) 1.620

  Theophyl. Mat. 12.
• * 1.621

  Concl. 3.
• (t) 1.622

  Except according to the limitation to be added afterwards.
• * 1.623

  Concl. 4.
• (u) 1.624

  Quum id peccatum ma∣gis intus late∣at quam foris se prodat, ni∣hil aequa nobis caven••um que hoc unum¦n•• de quo∣quam te∣merc hac in parte juaice∣mus. Beza in 1. Joh. 5.16.
• (x) 1.625

  Nescientes quis pertineat ad praedestina∣torum nume∣rum, quis non pertineat, sie affici debemus charitatis af∣fectu ut om∣nes velimus salvos fieri, Aug. de cor. & gras. cap. 15.
• (y) 1.626

  Au non homini sanctissimo convenit pa∣lam protestari se (nisi Deus aliter statu∣isset) percupere ut ipsis ignos∣ceret de qui∣bus tamen De∣us aliter for∣sitan constitu∣erit, Twiss. vindic. part. 2. sect. 23. di∣gres. 7. prope finem.
• (z) 1.627

  Twis. loc. cit. pag. 243.
• (a) 1.628

  Heb. 10.26, 27.
• (b) 1.629

  Si de ali∣quibus ita cer∣ta esset eccle∣sia ut qui sunt illi etiam nos∣set qui, licet in hac vita sunt constituti, ta∣men praedesti∣nati sunt in aternū ignem ire cum di∣abolo, tam pro cis non oraret quam nec pro ipso, August. de civit. Dei lib. 21. cap. 24.
• (c) 1.630

  Lyra in 1 Joh. 5.16.
• (d) 1.631

  D. Twiss. vind. part. 2. dig. 7. ad. § 23. & in Cor∣vin. def. Ar∣min. animad. pag. 256.
• (e) 1.632

  Qua via∣tor.
• (f) 1.633

  1 Pet. 1.9.
• (g) 1.634

  2 Sam. 12.14, 16.
• (h) 1.635

  Davenant determin. 32. vitam ducere virginalem in genere res con∣silii est non prae∣cepti, atque sic videtis ca qua∣confilia haud incommode di∣cuntur, si ope∣ris speciem con∣sideremus fieri tamen posse praecepta ali∣quando si speci∣ales circum∣stantias penfite∣mus.
• (i) 1.636

  Burgess ou Joh. 17. serm. 41.
• (k) 1.637

  Nicho∣laus de Lyra in 1 Joh 5.16. non esset pro eo oran∣dum ut pae∣nam aternam evaderet, posse tamen orari pro co ut mi∣nus peccaret & per conse∣quens ut mi∣nus puniretur in inferno.
• (l) 1.638

  1 Sam. 16.1.
• (m) 1.639

  Jer. 17.6.
• (n) 1.640

  Theodor. hist. lib. 4. cap. 9.17.19.
• (o) 1.641

  Nunc enim propterea orat Ecclesia pro iis quos in ge∣nere humano habet inimices quia tempus est paenitentiae fructuosae, Aug. de civit. Dei, lib. 21. cap. 24.
• * 1.642

  The Po∣pish dream of Falconilla and Tr••j••ns deliverance out of bell by the prayers of Theela and Gregory, is fabulous and ridiculous. As also that of Augustine, (though an eminent An∣cient) Neque enim de qui∣busdam vera∣citer d••cere∣tur, quod non eis r••mitra∣tur, neque in hoc seculo, neque in fu∣tur (Mat. 12.23) nisi ••s∣sent quibus etsi non in isto tamen remitteretur in futuro, Aug. de civit. Dei lib. 21. cap. 24.
• (q) 1.643

  An im∣possible wish conceived by the Apostle, to witness, 1. his charity to∣wards his bre∣thren; and 2. his zeal of Gods glory, to be illustrat∣ed in the sal∣vation of a whole Nation, Diod on Rom. 9.3.
• (r) 1.644

  Rom 9.3.
• (s) 1.645

  Exod. 32.32.
• (t) 1.646

  Atqui hoc esse norat impossibile & Dei proposito adversum; ideo votum conditionale est — nec ideo frustra, quia etsi norat fieri non posse, tamen sic vehementiam affectus sui testatam fecit-Sic & Mosis votum accipi debet, D. Paraeus in Rom. 9. dub. 1.
• (u) 1.647

  Absit ut hoc sentiamus: neque enim te∣mere hoc ve tum effutivit, sed deliberato consilio scrip∣sit dictante Spiritu Sancto. Ait enim se non mentiri sed veritatem dicere in Chri∣sto attestante sibi conscien∣tiâ suâ in Sp. S. D. Par.. ibid.
• (x) 1.648

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, optarim, may well be rendred, I would wish, viz if it were possible, vide lector num accipi possit, (saith Eras∣mus in lo••) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro optarim si fieri poss••t.
• (y) 1.649

  Tanti erat apud illum Dei gloria & cha∣ritas in suos, &c. Beza in Rom. 9.3.
• (z) 1.650

  Ferventi∣ores isti af∣fectus ut pre∣cipitanter fe∣runtur, ita nihil aliud in∣tuentur aut 〈◊〉〈◊〉 considerant quam id quo tendunt; itaque non conjung ebat clectionem Dei cum vot•• suo Pau∣lus; sed praeterita ejus memoria, totus in Judaeorum salutem intentus erat—quod si ergo in Deo, non extra Deum diligomus, nunquam erit nimius nos••er amor. Calvin in Rom. 9.3. porre quod tantopere Paulum cruciavit Judaeorum exitium, quod Deo volente atque ita disponente accidisse noverat? hinc docemur non impedire obedientiam quam Dei providen∣tiae deferimus, quin ad perditorum hominum ruinam ingemis••amus, cui tamen sciamus justo Dei judicio destinatos: potest enim idem animus duplicem hvnc affectum recipere; ut quum in Deum respicit, libenter perire sustineat quos perdere ille de••revit, quum ad homines cogitati∣onem reflexit, eorum malis condolescat, longe ergo falluntiur qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in hominibus piis requirunt, ne Dei ordinationi repugnent. Calu. ibid in ver. 2. vi∣demus igitur Christianam sidem non inducere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel Stoicismum D. Paraeus in Rom. 9.2.
• (a) 1.651

  Jubet ora∣tiones, non pro fidelibus modo concipi, sed prouniverso genere humano —jubet preci∣bus complecti omnes morta∣les. Calvin. 1 Timoth. 2.1.
• (b) 1.652

  Ames. cas. Consc. lib. 4. cap. 20.
• (c) 1.653

  Medul. lib. cap. 7. Bel. enerv. Tom. 4. lib. 2. cap. 2. contra Gre••in∣ch. de prades. tin. cap. 5. &c.
• (d) 1.654

  Musc. on Joh. 17.9.
• (e) 1.655

  Nec Chris∣tus pro mundo 1. e. filiis lu∣jus seculi ora∣vit, nec Aposto∣lus petit ut pro mundo or••mus: aliud est sim∣pliciter pro omnibus homi∣nibus—aliud promundo ora∣re, sicut aliud est omnes mor∣tales diligere & aliud dili¦gere mundum; nos ignoramus quinam alli sint &c
• (f) 1.656

  Which he expr••sseth by the world
• (g) 1.657

  And thus he calleth them all men in the world or all mor••a••ls.
• (h) 1.658

  Calvin in 1 Tim 2 1.
• (i) 1.659

  Qu••t erant eo temporema∣gistratus tot e••ant ecclesiae hostes; & pe∣n•••• Romanos infideles erat summa rerum — Jubet autem Paulus nominatim illos in precibus comprehendi: sed quid s•• tum Julianus Apostata imperasset? nempe hic unus erat ex corum numero pro quibus precandum non erat. Beza. in 1 Timoth. 2.2.
• (k) 1.660

  Prov. 6.28.
• (l) 1.661

  2 Cor. 11.28.
• (m) 1.662

  Mr. Hud∣son, vind. of the ess. and unity, &c. ch. 6. sect. 5. pag. 137. &c. O! if that point were more seriously pon∣dered by the Ministers of Christ, how that thus in some respect, and by vertue of their office the care of all the Churches lyeth upon them; how affectionatly would they desire? and with what fervency would they pray for their welfare, to whom they could not preach? &c.
• (n) 1.663

  Dr. Ames loc. cit. Mr. Gee treat of prayer, pag. 109.
• (o) 1.664

  Luk. 6.35.
• (p) 1.665

  Mat. 5.45.
• (q) 1.666

  Ex p••rte boni quod ami∣co optamus omnes homi∣nes aeque dili∣gimus ex cha∣ritate, quia omnibus opta∣mus bonum idem in gene∣re sc. beati∣tudinem aeter∣nam, Thom. 2.2. quaest. 26. art. 6. ad. 1.
• (r) 1.667

  Prov. 25▪ 22.
• (s) 1.668

  Proximus aliquo modo est omnis ho∣mo, cui aliqua ratione possi••∣mus commoda∣re, Ames. Ca••▪ consc. lib. 5. cap. 7. honor extendi debet ad omnem proximum, i. e. ad om∣nem hominem, Sciagraph. ••at. Chr. Do∣min. 39. vid. Thom. 2.2. quaest. 25.26.
• (t) 1.669

  Nam si ab uno homine quem Deus finxit om∣nes sumus oriundi certe consanguinei sumus — summum inter se hominum vinculum est humanitas, quod qui diruperit is nefarius & parricida existimandus. — Quod si ab uno Deo inspirati omnes & animati sumus, quid aliud quam fratres sumus? &c. Reusn. symb. Imper. part. 3. symb. 12. Othonis 1. Amicitia non angustis sintbus terminanda est; omnes enim quibus amor & dilectio debetur, amplectitur — pervenit au••em usque ad inimicos pro quibus etiam orare praecipimur; ita nemo est in genere humano cut non dilectio••, etsi non pro mutua charitate, pro ipsa tamen communis naturae societate debeatur, August. ad. Preb. epist. 121. cap. 8 At pater ut gnati sic nos debemus amicis si quod sit vitium non fastidire, Ho∣rat. 1. Serm. 3.
• (u) 1.670

  Arist. 2. Rhetor. cap. 4.
• (x) 1.671

  Thom. loc. cit. scil 2.2. quaest. 26. art. 6. ad 1.
• (y) 1.672

  Gen. 4.9.
• (z) 1.673

  Quan∣tumvis non accederet ex∣pressum custo∣diae manda∣tum, na••••ra omnes jubet mutuo esse custodes ac defens••res sa∣lutis nostrae & alienae. D. Paraeus in loc.
• (a) 1.674

  Si autem diligerent non dicerent quid nobis & tibi? August. ad Sixt. Rom. Presb. epist. 105.
• (b) 1.675

  Luk. 4.34.
• (c) 1.676

  Jam. 2.8.
• (d) 1.677

  1 Tim. 1.1, 2. 1 Pet. 2.13, 14, 15, 17. Prayer is the best tribute we can give to our Kings and Rulers.
• (e) 1.678

  Rom. 15.8.
• (f) 1.679

  Speciales hae preces ad Apostolos so∣lum pertinent, alias pro ami∣cis, pro inimi∣cis, pro bosti∣bus aliisque ••mnibus ora∣vit silius Dei Aretius in l••c.
• g 1.680

  Here the distinction (so much tos∣sed in the schools) be∣tween the sufficiency and efficacy of Christs death, will not (as I con∣ceive) be de∣nyed to have place.
• h 1.681

  Sed quiae de nullo certa est (viz. Eccle∣sia) orat pro omnibus—nee tamen pro em∣nibus exaudi∣tur August de civit. dei lib. 21. cap. 24.
• i 1.682

  Jam. 5.15.
• * 1.683

  Concl. 6.1.2.3.4.5.6.
• k 1.684

  Quo quis∣que est major magis est pla∣cabilis irae Ovid. 3. trist. 5.7.
• l 1.685

  2 Sam. 14.14.
• * 1.686

  9.
• * 1.687

  10.
• * 1.688

  11.
• m 1.689

  Bis vin ci•• qui se vincit. Publian. apud Reusn. clas. 1. Sym. 50.
• n 1.690

  Qui tollit litem fas huic est fausta pre∣cari. Reusn. class. 3. Symb. 16.
• (o) 1.691

  Qui litem aufert execra∣tionem in be∣nedictionem mutat, symb. Henrici, 3. Nigri.
• (p) 1.692

  Vid. Au∣gust. contr. li∣ter. Petiliani lib. 2. cap. 23.86, 92. & in Evan. Joan tract. 2.
• (q) 1.693

  Isa. 59.15.
• (r) 1.694

  Gen. 18.
• (s) 1.695

  Josh. 24.15.
• (t) 1.696

  Not that David ever was in those countreyes, but he called those so, amongst whom he was, by reason of their fierce barbarousnesse and wicked∣nesse. Diodat on the place.
• (u) 1.697

  Gen. 30.30.
• (x) 1.698

  Gen. 39.5.
• (y) 1.699

  Gen. 41.
• (z) 1.700

  Sam. Clerk. in his life.
• (b) 1.701

  Sicuti in aliis charitatis officiis ita in precibus prima debet esse cura sanctorum. Calvin. in Eph. 6.18.
• (b) 1.702

  Gen. 41.9.
• (c) 1.703

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 includit & supponit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod enim ali∣cuiconvenitqua tali necessario convenit omui; ideoque a qua∣tenus adomne vales conse∣quentia, vid Arist, 1. Post. cap. 4.
• (d) 1.704

  Eph. 6.18.
• (e) 1.705

  Joh. 15.1.
• (f) 1.706

  Pet 2.2.
• (g) 1.707

  Mr. S. Cleark in his life.
• (h) 1.708

  1 Cor. 4.13.
• (i) 1.709

  2 Cor. 8.23.
• (k) 1.710

  Joh. 12.31.
• (l) 1.711

  Eph. 6.12.
• (m) 1.712

  Isa. 9.15, 16. Mat. 15.14.
• (n) 1.713

  Isa. 56.10, 11. Ezek. 34.2.
• (o) 1.714

  2 Cor. 5.20. Eph. 6.20.
• (p) 1.715

  Isa. 56.10. Jer. 6.17
• (q) 1.716

  2 Cor. 10.3, 4.
• (r) 1.717

  Eph. 6.11, 12.
• (s) 1.718

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. (inquit Beza in loc.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sceleratos spi∣ritus.
• (t) 1.719

  2 Cor•• 6.11, 12.
• (u) 1.720

  I hope none will judge that I am particu∣larly aiming at this people to whom I have a special relation, and that I am preaching my own case; though I had reason, (and I wish none had greater) I would not go to the pul∣pit, far lesse to the presse with any sach challenge and complaint.
• (x) 1.721

  Phil. 2.21.
• (y) 1.722

  Rom. 1.14.
• (z) 1.723

  Jer. 4.19.
• * 1.724

  Ezek. 37.3, 4, 5.10, 11.
• (b) 1.725

  Hab. 2.3.
• (c) 1.726

  Gal. 3.1.
• (d) 1.727

  Though] 〈◊〉〈◊〉 neither the decree nor providence of God be our-rule, yet both are a comfort∣able motive to pray.
• (e) 1.728

  Amicorum est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Arist. idem velle at∣que idem nille ea demum vera amicitia est Salust. amicus quasi alter idem, amici∣tia una anima in duobus cor∣poribus. Ami∣corum commu∣nia omnia. dicta Pythag.
• (f) 1.729

  Jam. 5.16.
• (g) 1.730

  Dan. 2.17, 18.
• (h) 1.731

  Esth. 4.16.
• (i) 1.732

  Rom. 15.30. 2 Cor. 2.11. Eph. 6.19. Colos. 4.3. Phil. 1.19.
• (k) 1.733

  Cant. 6.4.
• (l) 1.734

  Cant 4.15.
• (m) 1.735

  Heb. 6.17.
• (n) 1.736

  I shall now offer to your consideration a motion made by a judicious Divine, with his regrate that few or none make con∣science to seek after that pro∣mising remedy held forth by him there, In such a case (viz. of Spiri∣tuall deser∣tion) Com∣mend (saith he) thy condition to the publick' prayers of the Church, especially upon dayes of solemn seeking God: if persons be sick and in danger of death, then a Minister shall have a bill handed to him, to pray for their bodily health; but I wonder that amongst all our bills there are no complaints of soul-sickness: Oh! beloved, It would do a Ministers heart good (as we say) to receive a score or two of bills upon a sabbath day to this purpose, one that hath a hard heart, that hath been often heated and is grown cold again, one that hath been long under conviction, and finds no gracious issue of it, one that cries aloud after God and can have no answer, one that is assaulted with fearfull temptations, that cannot get any evidence of Gods love, and goes heavily all the day long &c. desires their prayers. It may be God expects ye should thus make many friends to speak to him, that thanks may be rendred by many on your behalf; as the Apostle expresseth himself in a like case 2 Cor. 1.11. &c. Sym. Ford Spirit of bond. and Adopt. 2. Treat. Ch. 15. Pag. 30. if the Saints do thus need the publick prayers of the congregation, must not ignorant secure hard-hearted sinners stand in far greater need of this help? with what seriousnesse and fervency should they commend their condition to the prayers of the Church? but alas! many will rather perish then com∣plain of their case and danger.
• (o) 1.737

  Psal. 68••3.
• (p) 1.738

  Rom. 15.30.
• (q) 1.739

  Job. 6.4.
• (r) 1.740

  Job 10.6.
• (s) 1.741

  Job 7.20.
• (t) 1.742

  Job 9.17.
• (u) 1.743

  Job 13.24, 25, 26, 27.
• (x) 1.744

  Job 6.14.
• (y) 1.745

  Job 6.15.
• (z) 1.746

  Zech. 13.6.
• (a) 1.747

  Job 13.4.
• (b) 1.748

  Obad. 22.
• (c) 1.749

  Job 42 8.
• (d) 1.750

  Quarum alioquin nul∣lus esser usus nec enim quae semel applica∣tae fuere redi∣re possunt sed ipso usu con∣sumuntur & pereunt adeo∣que papistae (ut bene ob∣servat Cham∣ierus) can∣dem ponunt divinae libe∣ralitati legem quam severi∣tati; ut nec bis vindicet in id ipsum, nec bis idem remune∣ret, Dan. Cha. panst. tom. 3. lib. 24. cap. 3.
• (e) 1.751

  Job 15.4.
• (f) 1.752

  Jer. 31.18.
• * 1.753

  Obj.
• * 1.754

  Ans.
• (g) 1.755

  Vid. hist, aepud Euseb. lib. 5. cap. 5. Magdeburg. cen. 2 Luc. Osi∣and cen••. 2. lib. 3. cap. 12. &c.
• (f) 1.756

  Jer. 6.30.
• (a) 1.757

  Phil. 4.18.
• (b) 1.758

  Isa. 65.1.
• (c) 1.759

  Isa. 63.5.
• (d) 1.760

  Ezek. 16.5, 6, 8.
• (e) 1.761

  Isa. 65.1.
• (f) 1.762

  Numb. 21.9.
• (g) 1.763

  Isa, 45, 22.
• (h) 1.764

  Gal. 4, 5.6. Ioh. 14.26. Ioh. 15.26. Iohn. 16.14.
• (i) 1.765

  Col. 3.11.
• (k) 1.766

  Mal. 2.3.
• (l) 1.767

  Ioh. 3.16.
• (m) 1.768

  So let enim etiam apud nos mul∣tum valere ami••orum di∣lectio & quod propter ipsos etiam absentes & mortuos rogamur prompte faci∣mus To let. in Joan. 16.23.
• (n) 1.769

  2 Chr. 20.7. Isa. 41.8.
• (o) 1.770

  Jenkin on Jude 20.
• (p) 1.771

  Non enim senum litera∣rum ac sylla∣barum, sed quod sonus ip∣se sign••ficat & quod eo sono recte ac vera∣citer intellegi∣tur, hoc accipi∣endus est dice∣re cum dicit, in nomine meo. Aug. tract. 102. in Joan.
• (q) 1.772

  Non peti∣mus in nomine magistri quod petimus praeter regulam ipsius mugisterii. Aug. tract. 73. in Joan.
• (r) 1.773

  Evigila igitur homo sidelis, & vi∣gilanter audi quod illic po∣situm est in nomine meo, qui promisit ergo tam magnum beneficium, qui vocatur? utique Christus Jesus, Christus significatregem, Jesus salvatorem, non itaque nos salvos faci••t quicunque rex, sed rex salvator; as per hoc quodcunque petimus adversus utilitatem salutis, non petimns in nomine salvatoris & tamen ip••e salvator est, non solum quando facit quoa petimus, verum etiam quando non facit; qnoniam quod videt peti contra salutem, non faciendo potius se ex∣hibet salvatorem: novit enim medicus quid pro sua, quid contra suam sanitatem poscat aegro∣lus; & ideo contraria poscentis non facit voluntatem, ut faciat sanitatem — si autem qui in cum credit aliquid per ignorantiam contra suam salutem petit, non in nomine salvatoris pe∣tit, quia salvator ei non erit, si quod ejus salutem impedit fecerit, unde tunc expedit potius ut non faciendo propier quod invocatur faciat quod vocatur—ut sic intelligamus non p••tere nos in nomine magistri quod pe••imus praeter regulam ipsius magisterit, Aug. tract. 73. in Joan. vide etiam. tract. 81. & 102.
• (s) 1.774

  Nomen fi∣lii Jesus est, Jesus autem salvator vel salutaris dici∣tur; ille ergo in nomine sal∣vatoris petit qui illud petit quod ad veram salutem pertinet; nam si id quod non expedit peti∣tur, non in no∣mine Jesu petitur pater; unde & eisdem apostolis adhuc in firmantibus dominus dicit, usque modo non petistis quicquam in nomine meo, ae si aperte dicevetur, non petiistis in nomi∣ne salvatoris qui nescitis quaerere aeternam salutem. Hinc est quod & Vaulus non exauditur, quia si liberaretur a tentatione, ei non prodesset ad salutem, &c. Greg. mag. hom. 27. in evang. vide etiam Theophylact. in Joan. 16.24. As for Augustine his reason, viz. that all other things in comparison of salvation and spiritual mercies, are as nothing. Quic∣quid ergo petitur quod pertinet ad hoc gaudium (de quo Joan 16.24.) consequendumhoc est in nomine Christi petendum, si divinam intelligimus gratiam, si vere beatam poscim us vitam, quicquid autem aliud petitur nihil petitur; non quia nulla omnino res est, sed quia in tantae rei comparatione quicquid aliud concupiscitur, nihil est, Aug. tract. 10••. in Joan. This reason (I say) though it hold forth a considerable truth too little pondred, yet it doth not conclude the point for which it is brought; for 1. though temporals be not such and so great mercies as spirituals, yet they are mercies, they are good, expedient and desi∣rable, and so must be askt; and therefore in his name, who is the purchaser of all our mercies And, 2. all these things are subservient unto, and may some one way or other contribute for our salvation, we may trade for heaven with our money on earth, and should improve all our mercies for the honour of the giver.

  There is a second conjecture of the same Author which we did not mention, because though it contain one of the pre-requisits to our asking in Christs name, viz. the sound knowledge of his person and office, yet serveth not for clearing the meaning and proper sense of that phrase. Ʋnde (inquit) qui hoc sentit de Christo quod non est de unico Dei filio sen∣tiendum, non petit in ejus nomine eitamsi non taceat in eo literis ac syllabic Christum; quoni∣am in esus nomine petit quem cogitat cum petit: qui vero quod est de illo sentiendum sentit, ipse in ejus nomine petit & accipit quod petit, si non contra suam salutem sempiternam pet it, August. tract. 102. in Joan.
• (t) 1.775

  In nomine Christi petere efficacissimus titulus est im∣petrandi a pa∣tre. Tolet. in Joan. 16.23.
• (u) 1.776

  Eph. 2.3.
• (x) 1.777

  Rev. 8.3.
• (y) 1.778

  Isa. 9.6.
• (z) 1.779

  Heb. 2.11.
• (a) 1.780

  Ioh. 15.13, 14, 15.
• (b) 1.781

  Heb. 6.8
• (c) 1.782

  Pro. 2.27.
• (d) 1.783

  Phil. 3.8.
• (e) 1.784

  Isa. 64.6.
• (f) 1.785

  Though we may offer up a simple and na∣turall desire, yet we may not argue from Gods fidelity and truth.
• (g) 1.786

  See ch. 7. Sect. 2.
• (h) 1.787

  Nec re¦volatum vel indicatum fuit unquam in sacris lite∣ris, nec jussi∣sunt usquam illi veteres, nedum aliud sed neque eti∣am credere in Christum ven∣turum, quod sub novo Test: requiritur, ut necessarium sit considere Deo per Christum; quod quatenus ad id a••tinent, quod diximus per Christum, sub veteri Testamento neque necessarium fuit, nec porro in quoquam fuisse ulla ratione dici potest, Socin. frag de just: pag, 47. 51. vid. Smalc. resp refut. Smigles. cap. 23. & disp. 4. contra. Fr••nt. thes. 8. Ostor. just. cap 5. Armin. resp. ad art. 31. Remonst. confess cap. 7. sect 8. Epis••op. disp: de discrimine Vet. & N. Test. &c.
• (i) 1.788

  Nusquam in lege Mosis reperies vel vitam aeternam, aut donum Spiritus sancti obedienti∣bus praeceptis legis promissum. Catech. R••cov, de proph, Jes. Ch. Mun: cap. 5.
• (k) 1.789

  Nemo negare potest ••ub v. Test. nec vitam aeternam promissam fuisse, adco nec modum illam consequendi, fuisse paetefactum ita ut illud intelligeretur ab iis qui cam con∣secuturi essent; n••m si nihilominus antequam Christus suum evangelium predicaret, fuerunt in populo Dei qui sibi vitam aeternam pollicebantur, eamque a Deo sperabant, id non ex promissis dei aperte colligebant, sed vel mystice interpretabantur, vel prae summo atque innato immotalitatis desiderio ipsi sibi fingebant. Socin. commont in 1 Joan. 1••4. Deum omnibus qui sub veteri Testamento sibi confisi sunt daturum vitam aeternam statuendum est, non ex ullo promisso aut pacto, sed ex sola gratia & mera be∣nignitate. Smalc hom. 3. in 1 cap Joan.
• (l) 1.790

  Johannes Baptista ipse illud quod re∣sipiscentibus annunctavit, non ••••tis intel∣lexit, nec illud quod promitte∣bat aliis. Smal hom. 4.
• (m) 1.791

  Modum expiandi pec∣cata eumque non ita diffici∣lem imo faci∣lem admodum ostenderat sub lege Deus, fa∣cilis est enim j••ctura pecu∣dis; Smalc. resp refus. Smigles. cap. 31.
• (n) 1.792

  Christus non qua clare notus servat, sed qua sincere & vere agnitus, jam vero Christum fuisse vere & sincere agnitum in ecclesia Judaica nemo est qui possit negare quin totam neget Scripturam. Camer. praelect. in Mat. 18.1. pag. 77. & praelect. de eccl. pag. 237.
• (o) 1.793

  Distingu∣endum inter ignorantiam purae negatio∣ni, & pravae dispositionis.
• (p) 1.794

  Vid. Ga∣latin de ar∣can cath verit, praeetipue, Heb. 2, 3, 6, 7.
• (q) 1.795

  Thom. 22. quaest. 2. art 7. ad 3. Summa Tabi. § ere∣dere. Ramerii pan. theol. de fide cap. 10. &c.
• (r) 1.796

  So Tho∣mas, but Ra∣merius calleth her Sirene. Jo∣annes de Tha∣bia and others call her Hele∣na
• (s) 1.797

  Job (idem de amicis ejus dicendum) non fuit in••igena, nec proseli••us, id est, advenae populi Israel, sed ex gente Idumaea ge∣nus ducens ibi or••us, ibidem mor••uus est, August. de ci∣vit. Dei, lib. 18. cap. 47.
• (t) 1.798

  Licet Hu∣go de S. victo∣red pud Ra∣mer. pamheol. de side cap 10. neget perso∣nam Mediato∣ris mittendam fuisse cogni∣tam ante le∣gem Mosai∣cam; sed Jo∣an. de Lugo de virtuts fi∣dei, disp. 12. § 4. § 101. aliam adfert opinionem Hugonis ex Suar••zio, quod, viz si∣aes explicata Christi semper sint necessaria in corpore Ec∣clesiae, non vero in singulis personis.
• (u) 1.799

  Explicite oredere est spe∣cialiter & actualiter cre∣dere implicite ••redere est ge∣neraliter cre∣dere quod Ca∣tholica tenet Ecclesia, vel credit: quae fides sufficit, dummodo in contrarium nō sētiatur, Guid. de Baiis. supe∣deer. dist. 15. § canones ge∣neralium.
• (x) 1.800

  Locis cis
• (y) 1.801

  Suar. defid. disp. 12. sect. 3. sect. 16. Joan. de Lu. go de fid. disp 12. sect. 4. § 83.
• (z) 1.802

  Pelagius aiebat Chri∣stum venisso tantum ut doctorem, non autem ut me∣diatorem & redemptorem, cujue meritis sustificaremur Dom. Bannez in 22. quaest. 2. a••t 8. sect. 3. con∣clus.
• (a) 1.803

  Ante le∣gem, sub lege, & sub gratia, ut loquitur Hugo apud Ramerium, or plenius revelata in Evangelie.
• (b) 1.804

  Via au∣tem bominibus veniendi ad beatitudinem est mysterium incarnationis & passionis Christi, & ideo mysterium incarnationis Christi aliqualiter oportuit omni tempore esse creditum apud omnes, diverso mo do tamen secundum diversitatem temporum & personarum — eq quae ad mysteria Christi pertinent, tanto difficilius cognoverunt, quanto a Christo remoritieres suerunt; & tanto distinctius cognoverunt, quanto Christo propinquiores suerunt. Thom. 22. quaest. 2. art 7. in corp. quaest. 1. art. 7. ad im.
• (c) 1.805

  Lugo loc. cit. sect. 1. §. 1.
• (d) 1.806

  Lom∣bard. 3. sent. dist. 25. Bona∣vent. Thom. Dionys. Car∣thus. Scot. Ricard. Ga∣briel, Pitigi∣an, Durand. in magistrum ibid. & Hugo Cavellus in Scotum ibid. Thomas 22. quaest 2. art. 7.8. Bannez. in loc. Alens. 3. part. quaest. 69, in art. 1. Suarez. de fide disp. 12. sect. 3. Valent. ibid quaest. 2. punct. 4. Lug. disp. 12. sect. 4. Hurtad. disp. 44. sect. 1. Lorca. disp. 21. Coninch. disp. 14. dub. 9. Zumel. 12. quaest. 89. art. 6. disp. 4. Becan. de vir Theol cap. 12. quaest. 2. Pet. art. 8. Joseph de theol. mer. lib. 3. cap. 5. res. 3. Medina de recta in Deum. side cap. 10. Vega lib. 6. in Trident. 1. cap. 22. Javel. 2. part. Christ. phil. tract. 1. cap. 1. Soto lib. 2. de nat. & cap. 11. Canus relect. de sacra. part. 2 quaest. 2. Corduba. quaest. ar. lib. 2. quaest. 5. Sanchez in decal. lib. 2., cap 2. Summa Tabiena § credere. Ramerii pantheol de fid. cap. 10.
• (e) 1.807

  Albeit (as we observed) some maintoin an implicit knowledge to be sufficient.
• (f) 1.808

  Quilibet tamen habens usum rationis tenetur pro aliquando ad aliquem act∣um explicitum &c Scotus loc. cit quaest. 1. Fides Chri∣sti explicita semper fuit necessaria in populo fideli necessitate praecepti, maxime tempore legis scriptae, Ba••n••z loc. cit. § 6 conclusio. Explicita fides mediatoris s••u redemptorts semper fuit necessaria ad sa••utem, tam in verteri quam in novo Testamento, loquor (inpu••t) de fide quae sit explicita respectu Mediatoris seu Redemptoris praecise, licet non sit explicata respectu divinitatis & passi••nis ejusdem Mediatoris. Martin. Bec••n. loc. cit. § ••. & Joannes de Lugo explicans ••ocum Augustini de civit Dei lib. 18. cap. 47. loquentis de iis qui olim ex gentibus salvati sunt: Quod nemini (ait August.) concessum fuisse credendum est, 〈◊〉〈◊〉 cui divinitus ••eve∣latus unus Mediator Dei & hominum, homo, Christus Iesus, qui venturus in 〈◊〉〈◊〉 &c. Dici posset Augustinum (inquit Lugo) circa quaestionem de facto, in ea fuisse s••••tentia quod de facto nullus fu••sset justus & sanctus in aliquo statu qui fidem explicitam unius Me∣diatoris non habuerit; nam sicut de facto probabile videtur nullum apud Christianos re∣periri hominem fidelem & justum qui aliquid de Christo non ••u••••erit & crediderit; sic idem apud Judaeos ante adventum Christi existimari potest: in quibus tam como unis orat notitia Messiae venturi a•• apud nos Christi jam nati. ••x••ra illum vero populum qui sideles erant apud gentes & justi, vel illuminati fuerunt divinitus per Angelum. Vel notitiam fidei per homines acceperant; & id fieri non poterat ni•• vel quio à Judais eam acciperent, vel per traditionem in aliquibus familiis conservatam: At sine notitia Mediatoris futuri fides Judaeorum non communicabatur; quae ex traditio••e Patriarcharum simul cum notitia veri Dei conservabatur apud eos in quibus conservabantur vera Religio & ••ides unius Dei, L••g. loc. cit. § 101. And albeit Thomas doth think, that in some case an implicit faith may be sufficient, viz suppos••ng some of the Gentiles to have been saved, to whom no revela∣tion of this mystery was made, (which yet he doth not absolutely affirm) and though he say, that these amongst the Jews whom he calleth minores, had but velat••m cognitionem de Christo venturo, which he supposeth to be an explicit knowledge of the Mediator, 22 quaest. 2 art. 7. ad 3. & in ••orp. Yet, elsewhere he pleadeth for the necessity of an explicit faith in Christ, as while he maintaineth, that faith, which is necessary to salvation, consistere in du••bus, viz. in vera cognitione Dei, & mysterii incarnationis. 22. quaest. 174. art. 6. in corp. And while he affirmeth, that articuli fid•••• non creverunt quoad sub∣stantiam, licet quoad explicationem, s••cundum successionem temporum & vicinitatem ad Christum, 22 quaest. 1 art. 7. in corp. & quaest. 2 art. 7. item ••. part. quaest. 61. art. 3. ad. 2.
• (g) 1.809

  Aliud est petere in nomine Christi, aliud dare & concedere v•• & virtute ejus, vel potius ut infra addit, aliud virtute Christi impetrare, To••et. com. in Joan. cap. 16.
• (h) 1.810

  Aliud est fidem Christi esse necessariam, aliud siue Christo non esse salutem vel justifi∣cationem, Bannez loc. cit. pag. 192. Concl. 3.
• (i) 1.811

  Alia est sides Christi ut objecti seu ut loquitur ••u∣gust••nus) qua Christum cre∣dimus, alia est sides Christi u•• causae merito∣riae, s••u quam p••r Christum accepimus; viz fides explicita unius Dei re∣muneratoris, quam ••atuit essenecessarium necessitate me∣dii, propter il••uà Pau••t ad Heb. 11.6. oportet &c. & hanc fidem statuit esse su∣pe••naturalem & infun••i ac dari propter Christum, quamvis ipse Christus ignor∣etur. loc. cit. disp. 12. sect. 5 •• 108 & sect 4.885 disp. 13 sect, 3 § 5 〈◊〉〈◊〉 vid etiam sect 1.2, 2.5. disp ••••.
• (k) 1.812

  Multa & magna Deus etiam non rogatus nec petitus concedit tam temporalia quam spirituatia bona; doctrin a hac est Basil. & Clement. Alex & experientia ipsa confirmatur: quis enim nostrum petiit a Deo animam, corpus & multa alia natu alia? quis petiit ut Christi∣anus fieret? nemo, & tamen obtinuit: & sunt infinita hu jusmoai, quae enim non rogatus Deus dat, multo plura sunt quam quae rogatus concedit, Tolet. com: in Joan. cap 16. tom, 2. col. 192.
• (l) 1.813

  Though they receive be∣fore they be∣leeve, yet at length they must beleeve and acknow∣ledge all to come from him.
• (m) 1.814

  Dom. Ban∣nez loc. cit pag. 192. § est au∣tem in hoc.
• (n) 1.815

  Mal. 3.1.
• (o) 1.816

  Diodat on Exod. 23.21.
• (p) 1.817

  And albeit they might mention the promites made to David, and the kindness shewed to him, yea and menti∣on his obedi∣ence and since∣rity as that which the Lord might be pleas∣ed graciously to remuneratin them, they be∣ing in some sense his chil∣dren, and he their Father, and governor; and so might look to the pro∣mise, Exod. 20.6. yet they could not ask for his sake as the meritori∣ous cause, the type must not thus rob the truth of his honour.
• (q) 1.818

  English Divines on Joh. 16.24. Tolet Cajetan ibid Calvin. Mayer Diodati &c.
• (r) 1.819

  Cajet loc. cit.
• (s) 1.820

  August. tract. 102. in Joan. Theoph. in Joh. cap. 16.24. Gregot. hom. 27. in evan. their words we have already cited.
• (t) 1.821

  Heb. 1.2.
• (u) 1.822

  1. Tim. 4.8.
• (x) 1.823

  Applica∣tion.
• (y) 1.824

  1 Sam. 6.19.
• (z) 1.825

  Exod, 19.12.21.
• (a) 1.826

  Ps. 27.8. Ps. 105.4.
• (b) 1.827

  Heb. 4.16.
• (c) 1.828

  Esth. 4.11.
• (d) 1.829

  Zech. ••3.1.
• (e) 1.830

  Rev. 22.17.
• (f) 1.831

  Joh. 10.7.
• (g) 1.832

  Joh 1.4.6.
• (h) 1.833

  Papists substitute ma∣ny mediators in Christs room. See chap. 6.
• (i) 1.834

  In Christi nomine oratio porrigatur, non in nomine angelorum, non in nomine aliquorum sanctorum, non in nomine ip∣sorum peten∣tium, non in nomine bono∣rum operum, sed in Christs nomine: nomen, hoc est non quod scribitur li∣teris; sed me∣ritum est incar naetionis, na∣tivitatis, vi∣tae, passionis, crucis oratio∣nis & mortis. Simon de Cassia, lib. 12. cap. 15.
• (k) 1.835

  Jer. 9.1.
• (l) 1.836

  Ps. 119.156.
• (m) 1.837

  1 Cor. 13.1.
• (n) 1.838

  Heb. 12.24.
• (o) 1.839

  Ibid.
• (p) 1.840

  Phil. 3.8.
• (q) 1.841

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. 4▪ 24.
• (r) 1.842

  Hos. 1.6, 9.
• (s) 1.843

  Isa. 7.14.
• (t) 1.844

  Hos. 2.1.
• (u) 1.845

  Hos. 2.23.
• (x) 1.846

  Themi∣stocles vete∣rem regis iram metuens, se supplicem praebuit pro∣prium quen∣dam regionis morem sequu∣tus, arrepto Admeti parvulo filio cum eo in sacrarium (quod summa colebatur religione) se con∣jecit; quod supplicondi genus maximum ac serme solum nunquam repudiandum Molossi opiniae∣bantur. Plut. Cher. Grec. & Rom. illi vit. in Themistoc. Lapo Florent. interprete, pag. (mihi) 118. May we not think the Lord by this custome among Pagans, would shadow and hold forth to us his tender bowels, to all those who fled for refuge to his Son Jesus Christ.
• (y) 1.847

  Though they be of an old date (for the Gospel was preacht in Paradice, Gen. 3.5.) yet they are to this day as sweet▪ ravish∣ing and re∣freshing, as at the first, they alwayes make anew impres∣sion upon the heart and affe∣ctions, and so are still news to the longing soul.
• (a) 1.848

  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) 1.849

  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) 1.850

  Ignotinul∣la cupid••.
• (d) 1.851

  Mat. 7.10.
• (e) 1.852

  Ezek. 37.6.
• (f) 1.853

  〈 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) 1.854

  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) 1.855

  Leigh loc. cit.
• (i) 1.856

  Lev. 9.24.
• (k) 1.857

  Which should have been alwayes preserved burning, and never go out, Lev▪ 6.13.
• (l) 1.858

  Diod on Levit. 10.1.
• (m) 1.859

  Mant. on Jud. 20.
• (n) 1.860

  Rom 8.9▪
• (o) 1.861

  See ••h•••• 1.
• (p) 1.862

  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) 1.863

  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) 1.864

  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) 1.865

  Mr. Bax∣ter, m••th for a settled peace of con••cience, direct 29. doubt. 9.
• (t) 1.866

  Ps. 145.18.
• (u) 1.867

  An obje∣ction from that author obviated.
• (x) 1.868

  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) 1.869

  Ps. 3 ••••.
• (y) 1.870

  Luk. 11.21.
• (z) 1.871

  1 Pet. 5 8.
• (a) 1.872

  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) 1.873

  Viz. to actuat deter∣minando, and to assist con∣currendo.
• (c) 1.874

  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) 1.875

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (e) 1.876

  See Dio∣dat. on the place.
• (f) 1.877

  Jam. 4.3.
• (g) 1.878

  Jam. 3.6,
• (h) 1.879

  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) 1.880

  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) 1.881

  Numb. 23.10.
• (l) 1.882

  Every desire of grace is not spiritual and saving, nor an evidence of grace.
• (m) 1.883

  Rom. 8.29.
• (n) 1.884

  Coloss. 3.10. Eph. 10.
• (o) 1.885

  1 Pet. 2.5.
• (h) 1.886

  Gen. 3.10.
• (q) 1.887

  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) 1.888

  Durum telum necessi∣tas.
• (s) 1.889

  Rom. 8.16.
• (t) 1.890

  Isa. 41.14.
• (u) 1.891

  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) 1.892

  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) 1.893

  Mr. Bax∣ter.
• (x) 1.894

  Eph. 5 9.
• (a) 1.895

  Heb. 6.6.
• (b) 1.896

  Zech. 9.12.
• (c) 1.897

  1 Thes. 5.5.
• (d) 1.898

  Plutarch cher. gree. Rom. illust. vit in Num. Pamphil pag. (mihi) 44, 45. & in Camill. pag. 127.
• (e) 1.899

  2 Cor. 11.2.
• (f) 1.900

  2 Cor: 12.7.
• (g) 1.901

  Vid. Plut. loc. cit.
• (h) 1.902

  Ps. 85.8.
• (i) 1.903

  Is 50.1. a
• (k) 1.904

  1 Sam. 16.
• (l) 1.905

  Vid. Plut. loc cit.
• (m) 1.906

  Lev. 10.1.
• (n) 1.907

  Vid. doctiss. Io••n. de M••y. Sac. Phys part. 2. loc. 5.
• (o) 1.908

  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) 1.909

  Eph. 6.16.
• (q) 1.910

  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) 1.911

  Modus o perandi•• equitur modum essendi
• (s) 1.912

  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) 1.913

  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) 1.914

  Vid. scholastic. communi••er ad 1. quaest: 107. & Becan. theol. schol. part 1. tract. 3. quaest 14.
• (x) 1.915

  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) 1.916

  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) 1.917

  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) 1.918

  Viz Pet. A. S. Jose 〈◊〉〈◊〉 ide▪ theol. spec. lib. 3. cap 4 & Hurtad. me∣taph. disp▪ 12 sect. 4.
• (b) 1.919

  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) 1.920

  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) 1.921

  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) 1.922

  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) 1.923

  2 Tim. 2.26.
• (g) 1.924

  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) 1.925

  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) 1.926

  Ludov. Vives in Au∣gust. de civ. Dei lib. 5. cap. 23.
• (k) 1.927

  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) 1.928

  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) 1.929

  Jud v. 6.
• (n) 1.930

  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) 1.931

  Psa. 16.3. Heb. 11.38.
• (p) 1.932

  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) 1.933

  Colos. 3.12.
• (r) 1.934

  1 Pet. 1.13.
• (s) 1.935

  Job 5.24.
• (t) 1.936

  Psa. 91.11, 12.
• (u) 1.937

  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) 1.938

  Mat. 6.13.
• (y) 1.939

  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) 1.940

  Judg. 14.14.
• (a) 1.941

  Gen. 44.••.
• (b) 1.942

  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) 1.943

  Eph. 6.10.
• (d) 1.944

  1 Cor. 16.
• (e) 1.945

  Eph. 6.11.
• (f) 1.946

  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) 1.947

  Vid Gisb. Voet. sel disp. de nat. & op∣er. daem. pag. 946.
• (h) 1.948

  Mat. 9 34. Mat. 12.24.
• (i) 1.949

  Hoc suit ex omnipotente sapien••ia Dei ut inimiciveri∣tatis, fiantipsi testes veritatis. August contra Petil. Donat lib 2 cap, 30.
• (k) 1.950

  Nullum efficacius ar∣gumentum, &c.
• (l) 1.951

  The devil will sail with wind and tyde and improve the present tem∣perature and disposition of spirit for his own end.
• (m) 1.952

  See M. Symonds case and cure chap. 20.
• (n) 1.953

  Mat. 23.4. Luk. 11.46.
• (o) 1.954

  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) 1.955

  1 Joh. 4.4.
• (q) 1.956

  Mat. 6.33.
• (r) 1.957

  Jam. 4.3.
• (s) 1.958

  Ps. 35.27.
• (t) 1.959

  Of the ends of prayer. Part. 2. ch, 1.
• (u) 1.960

  2 Sam. 15.4.
• (x) 1.961

  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) 1.962

  Eccl. 8.4.
• (z) 1.963

  Act. 24.16.
• (a) 1.964

  Act. 26.11.
• (b) 1.965

  Act. 22.3, 4.
• (c) 1.966

  Gal. 4.18.
• (d) 1.967

  Job. 23.12.
• (e) 1.968

  Rom. 12.12.
• (f) 1.969

  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) 1.970

  Col. 1.10.
• (h) 1.971

  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) 1.972

  Luk. 18.11.
• (k) 1.973

  1 Kings, 22.24.
• (l) 1.974

  Scire tu∣um nibil est, nisi tescire hoc sciat alter. Pers.
• (m) 1.975

  2 Kings, 10.16.
• (n) 1.976

  1 Joh 4; 1.
• (o) 1.977

  Luk. 18.11.
• (p) 1.978

  2 King 10.16.
• (q) 1.979

  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) 1.980

  Hos. 6.4.
• (s) 1.981

  Heb. 6.18.
• (t) 1.982

  Like to the siug gard, who lying on his bed, said, O! si hoc esset la∣borare.
• * 1.983

  Obj.
• * 1.984

  Ans.
• (u) 1.985

  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) 1.986

  Numb. 13.23.
• (y) 1.987

  2 Sam. 18.29.
• (z) 1.988

  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.
• * 1.989

  Obj.
• (a) 1.990

  Ps. 34.8.
• * 1.991

  Ans.
• (b) 1.992

  Nihil agit supra sphaeram acti∣vitatis.
• (c) 1.993

  2 Sam. 3.1.
• (d) 1.994

  1 Joh. 4.1.
• (e) 1.995

  Ps. 103.1.
• (f) 1.996

  Ps. 69.34.
• (g) 1.997

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