Sect. 1. Who may not be said to Pray.
HowHeb. 7.25. Christ and the holyRom. 8.26. Spirit are said to inter­ceed 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 foolishFigmen­tum anile Tur­carum & Ju­daeorum, qui nugantur De­um certas ha­bere precum formulas, quas certis horis sin­gulis diebu [...] recitet, Ger­hard, har cap. 179. pag. (mihi) 1116. damnamus Thalmudistas & Mahumedanes, qui affirmant Deum ipsum quotidie orare, Tilen. disp. 49. Thes. 52. conceit of those dreamers, who imagined that God had [Page 29]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 foun­tain 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 (Which, while applyed to Christ, 1. Ioh. 2. [...]. is rendred Ad­vocat, and why not also here? [...]) Ioh. 14.16. And Ioh. 26.7. Ans. The learned Ger­hard, 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 Gerh: harm. Evang. cap. 176 pag. (mihi) 930. & gemitus suos pro nobis interponere; albeit we cannot think, that he would so far mistake, as pro­perly 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 in­terceed for us, it must be by some act of his blessed will; he must offer someaccording to the definiti­on of Prayer, Ch. 3. 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 him­self. 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 paci­fied and reconciled with us, he must be more compassionate and tender hearted then the Father, and he must be willing andnot that prayer can change him who is in one mind; Job. 23 13. yet it is something pre­vious (a mean for obtaining a grant) to Gods hearing, and answering▪ which is some actuall emana­tion and result of Gods eter­nal purpose. See conclusion of this Tract. 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. [Page 30]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 Theo­phylact 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 be­ing 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 us­ed in Scripture; and we can see no inconvenience that can fol­low 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 in­tercession for us not properly, as if the holy Ghost did pour out a Prayer for us, but effectively; because he helps and en­ables us to interceed and pour out acceptable Prayers; thus the Spirit is said to be sent in our heartsClamat dupliciter tum quia fiduciam filialem intus in cordibus excitat, tum quia foris ore clamare facit, Paraeus in Gal. 4.6. 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 [...], the spirit crying, Gal. 4. is [...], 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 inter­ceed; 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 pa­rallel, both holding out one and the same thing, the worke of the Spirit on our heart inabling us to cry and pray.

[Page 31]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? whoseCur urus filius sit, & alius non sit fi­lius, de patre est filius, de pa­tre est Spiritus sanctus, sed ille genitus est, iste procedens: Non omne quod procedit nas [...]itur, quam­vis omne pre­cedat quod nas­citur, &c. Au­gust. cont. Max. Arrian. lib. 3. cap. 14. Son is the spirit? As to the other, if the Spirit doth truly interceed for us, then whose are thoseSpiritus non gemit, sed docendo & ef­ficiendo ut n [...]s gemamus, &c. Camer. praet. de Eccl. pag. (mihi) 221. 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 in­spire and breath-in Prayers and supplications in us, by these as his own work, he may be said to interceed for us; ourNon au­tem Spiritus sanctus in se­ipso, seu secun­dum (eipsum orat aut postu­lat, sed quod in nobis habitans secundum actus nostros postu­lat, postulantes nos facit, po­stulationem nobis inspirat Cajetan. in locum. intercession being the effect and result of his assistance, en­largement and manifestations, and so may denominat him, and be called his, as the cause, though not properly, and as the sub­ject. And thus unlesse we will divide what are conjoyned, and pluck out this one word intercession from what goeth be­fore and followeth after, there is no occasion offered from this place to Gerhards mistake, in which he goeth alone, hav­ing none either popish or protestant Divine, (except one whomCamer. loc. cit. Camero callsIf that doctissimus In­terpres be the learned Beza, (as Would appear from his Annot on Joh. 14.16.) though he plea­deth 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. doctissimum Interpretem) who joyneth with him of these we have perused: But all the [...], all the Arrians, Macedonians, Acatians these figh­ters against the God-head of the holy Ghost may run to this Glosse as their city of refuge. And of late Mr. John See this impudent man judiciously refuted by Mat. Pool in his [...]. 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 hisThough 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. glosse of this text, is one of his main pillars.

As to the other Scripture, Joh. 14.16. We answer that the word [...] is well rendered Comforter in our translati­on; it comes from [...], which hath diverse significa­tions, [Page 32]and according to the subject matter, may beVid. Seap. Pasor. Leigh Crit: sac. in verb. 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 con­clusion 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 (asD. Ham­mond on Joh. 16.8. 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 sig­nifiethCujus con­silium requi­ritur in re dif­ficili. Cam. loc. cit. vid Ʋlpian. apud Gerh. loc. cit. Paracletus (in­quit Ʋlp.) est qui alicui suo patrocinio suc­currit. one who's counsel is askt in any difficult case; and theCam. ubi supra & in Math. 19.3. p. 179. word [...] (though barbarous, yet usuall enough among the Jews after their dispersion, and reteined by the Sy­rian interpreter, Joh. 14.26.) is, by the Targum on Job 16.20. and 33.23. made use of to render the Hebrew word [...] which doth signifie one who speaketh distinctly, pertinently, and comfortably; and so the Greek [...] is well translated Comforter or Instructer; and accordingly our Saviour having applied this epithet to the holy Spirit, fitly subjoyneth, Joh. 14.26, he shall teach you all things &c. and this Gerhard cannot deny; and we may close with his interpretation of the word, (except in the controverted particular too rashly added by him) as being most full and pertinent for clearing what is meant by the word in that place, while, Geth. ubi sup. saith he, the spirit is called [...], thereby is implyed, that we receive from him com­fort, instruction, firmnesse and stabilitie, government and coun­sell, quickning, correction, strength, defence and preservation.

You'll say the same word is applyed to Christ. 1. Joh. 2.3. to hold out his intercession for us; Ans. the subject matter there, doth shew that the word holds out Christs pleading, and interceeding for us, and that he is our advocat; but must this ambiguous word signifie the same thing while applyed to the holy Spirit? and while the context and parallel places do [Page 33]exclude such a signification. Christ is our Advocat with the Father, to plead the pardon for sinners which He hath pur­chased with his own blood; [and thus (saithBeza in loc. personam quodammodo deprecatoris sustinet — totā hoc munus us­que adeo uni Christo pro­prium, &c. Beza) none in heaven or earth, yea not the holy Ghost can without grosse impiety, be called our Advocat.] Though upon other respects the Spirit also may be called our Advocat.

1. Then Christ is our Advocat in heaven, the Spirit our Ad­vocat on earth. 2. Christ is our Advocat with the Father to plead for us, the Spirit is our Advocat against Sathan and the world, to vindicat our name and cause from the calumnies and aspersions of Sathan and his instruments, and to defend and protect us against the power and tyranny of old Adam, of the lusts of our hearts within, and of temptations from with­out. 3. Christ is our Advocat at the throne of Grace, the Spirit is our Advocat within us, informing, directing, strength­ning, perswading and comforting us. 4. Christ pleads for an acquittance and discharge to us, because, as our Cautioner, He hath paid the debt; the Spirit pleads with us to run to Christ, and to lay hold on Him for our Cautioner. 5. Christ maketh intercession for us, the Spirit helps us to interceed for our selves, by stirring up holy affections in us, and putting words in our mouth. 6. Christ interceeds by His blood, (it hath a voice and can speak, Heb. 12.24.) the holy Spirit inter­ceeds by His work whereby he helps and assists us to pray, ac­cording to the will of God, Rom. 8.26, 27 He interceeds by our prayers, which being His work is therefore called His intercession.

And thus we do not deny, nor in the least diminish, the gra­cious administration of the Spirit, according to that volunta­ry oeconomy He hath undertaken for the Saints. We desire to admire with thankfulness, this His wonderfull condescensi­on, and to say with thePs. 113.5, 6. Psalmist, while he pondered thesteps of providence, Who is like unto the Lord? who thus humbleth Himself; but it were a poor requittal for such bounty, to ascribe to His infinite Majesty, any work or dispensation that doth (as Prayer and Intercession) import imperfection, in­feriority, subjection or dependence; though what only im­porteth power, efficiency and influence, should be ascribed to [Page 34]Him, as the cause and author; and must denominat the Saints as the subject in which it is terminat. So much for the in­tercession of the Spirit.

Now we come to speak to that sweet and excellent point, the intercession of our blessed Head for His members on earth. You will say, is He not equal with the Father and Spirit? 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 (saithBarrad. Harm. Evang. Tom. 4. lib. 5. cap 12. one of them) as not agreeing to the excellency of Christ, was never heard in the Church, Christe Iesu, or a pro nobis, Christ Jesus, pray for us.] [The Catholicks (saithSalm [...]r. Tom. 15 disp. 8. in 1 Tim. 2. pag▪ 476 Vid. Lindan in concl. disc. pag. 143. another) do not pray to Christ to pray for them, lest they should seem, with the Nestorians, to place two persons in Christ, the one of the Son of God, the other of the Son of Mary.] Thus they would cloke the matter while they make way for their idolatry, and provide a plea for their invocation of Saints, as Mediators to interceed for them, since theySwarez speaketh more cautiously and modestly then others; For, (saith he) Re­gulariter & publicè non oramus Chri­stum ut pro nobis inter­cedat ad vi­tandum scan­dalum, & ne videamur ad▪ Illum tan­quam ad pu­rum homi­nem 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 & in­trinsece malum hoc modo ad Christum orare, si recta fide & intentione fiat; id est non dividendo personas sed naturas, Swar. loc. cit. & Tom. 1. in 3. And for this he citeth Ca­jet. Cordub. Canisius. may not put up a prayer to Christ for that effect: But it may seem strange that our learned Dr.Invocatio illa nonest legittima; & inductiva est in Haeresin, vel Arianam, vel Nestorianam, &c. D. Forbel. Instr. Hist. Theol. lib. 7. cap. 3. Sect. 13. Forbesse should joyn with them in this their assertion, being far from complying with them in their design, which [Page 35]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 pro­per to the humane Nature: And here some cautions might be set down to good purpose; but the judicious and learned Divine Mr.Mr. Dur­ham on Revel. chap. 1. pag. 15, 16, 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 shallCh. 7. Sect. 1. 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 ac­cording to what nature it is performed. 3. After what man­ner. 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) ap­peareth there as a Mediator between God and man, ready to tryst and interpose for their reconciliation, 1 Tim. 2.5. but not [Page 36]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 righteous­ness, 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 Cap­tive, 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 ju­stice 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 pur­chaseth 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 [Page 37]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 [...] 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.I do not deny that some of the ancient Doctors, as Chrysostome and Ambrose, and amongst the modern, Gerhard, Ti­len and others, do seem to be of that opinion, that Christ, as [...], doth make in­tercession. Nei­ther, 2. doth he interceed as both God and man upon the same grounds; for the concurrence of the humane Nature can­not 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 Me­diator doth mak intercession for us; and as He is Mediator He is both God and man. Ans. We knowVid. Cha­mier. panstr. tom. 2. lib. 7. not under what consideration Christ can be said to appear and make inter­cession 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 main­tain that Christ only, as man is Mediator; yet we deny that there are any [...], Dionys. Are­op. epist. 4. ad Ganim. med. vid. Thom. 3. part. quaest. 19. art. 1. & Dion. Car­thus. in 3. dist. 17. quaest. 1. Theandrick actions, which do flow from, and denominat both the divine and humane Nature, as the pro­per and immediat fountain: for, as both Natures continue di­stinct as to their being and existence; (though personally un­ited in the Mediator) So also their operations and properties must not be confounded. There be some actions that only a­gree 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 man­ner [Page 38]as was sutable to his infinit Majesty, for compleating, and perfecting these actions, and sufferings of the humane Na­ture: for, from the divine Nature did flow the value and worth of these; therefore they were meritorious and satis­factory, because they were performed by Him, Who was God­man, albeit as man.

And thus speaking to the particular concerning Christs in­tercession, DoctorGisb. Voet sel. disp. par. 1. dis. 30. an Christus qua Mediator, pag. 536. est actio Christi Media­toris, qua Me­diatoris agen­da se. secun­dum naturam humanam, quae est immedia­tum precatio­nis subjectum. 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 ambigui­ty 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 Me­diator, 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 Na­ture 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 (saithAthan. orat. 4. contra Arrian. [...]. 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 Thean­drick, 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 Man­head [Page 39]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 [...], God man, though as man; (that is, though the Man-head only did con­cur 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 ope­rations; 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, [...], Basil. mag. lib. 5. ad­versus Eunom. Ʋnitatem naturae, voiun­taris & opera­tionis confite­mur, Ambros. in Symb. Apost. cap. 3. 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 accord­ing 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 heGerh. harm. cap. 180. pag. 1145. Christus ut no­ster Mediator & Sacerdos, & [...], orat. saith that Christ, as Mediator and God-man, doth pray, the God­head 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 sub­jection, to denominat the divine nature. Thus also, accord­ing to some impropriety of speech, we may say, that God did pray according to thatPer com­municationem [...], communication of properties, whereby that which is proper to the one nature, may not on­lyCommuni­catio proprie­tatum alia est verbalis, alia realis, cum De­us dicitur propriosangui­ne redemisse Ecclesiam de persona Christi hoc dicitur in concreto reali­ter, at verò verbaliter de natura a qua persona deno­minatur, viz. Divina. Mac­cov. distinct & reg. cap 11. sect. 6. 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 [...] Symb. Athanas. vid etiam Symb, Antioch. & Theoph. in Heb. 7. confound the divine and humane Nature, [Page 40]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 themNon po­test per ean­dem naturam adorare quasi servus & adorari quasi Dominus, Am­bros. lib. 5. de side cap. 2. quo­modo non Pa­trem rogat ut homo qui cum Patre exaudit ut Deus, Au­gust. lib. 3. contra Maxim. cap. 14. 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 clear­ly revealed, yet the way and manner of performance is some­what mysterious and hidden; concerning which we shall offer some few assertions; The first whereof shall be negative. Ass. 1. It seemeth not to agree with that state of glory, to which our blessed Lord is exalted, that He shouldHanc In­tercessionem carnali sensu ne metiamur non enim cogi­tandus est sup­plex flexis ge­nibus manibus expansis Pa­trem deprecari Calv. in Rom, 8.34. prostrate Himself before the Father, as He did, while on earth, in the dayes of His humiliation, when He offered up Prayers and Supplications with strong crying and tears, Heb. 5.7.

2. And positively, we need not scruple to say, that Christ now doth interceed by His death and sufferings. If Abel's blood, after it was shed, could speak and cry for judgment to be poured on the murderer, shall not the blood of Christ call and cry for mercy to them for whom it was shed, Heb. 12.24. Christ's merit and satisfaction doth cry and plead for a dis­charge of the debt, the ransom He hath paid doth appear be­fore the Throne, and say, Ah! shall not the Gen. 18.25. Apparet ipse assidue cum morte & satisfactione sua quae vice sunt aeternae In­tercessionis, & vivae orationis efficaciam ha­bent, Calv. loc. cit. Judge of all the earth do right; shall not the ransomed Captive be set at liberty? But, this being no distinct part of His mediatory Office from His death and suffering, it cannot be that Interces­sion, which the Scripture holds out as a new ground of encou­ragement from His ascension and now being in the heavens; and then, though Abel's blood did cry, yet, it is not said that Abel cryed, but Christ Himself is said to interceed; and there­fore there must be some other thing intimated then the merit of His suffering by His Intercession.

But, 3. While some would explain Christ's Intercession by HisQuae interpellatio non est humilis supplicatio, sed gloriosa praesentatio corporis Sui, quo in his terris sanguine Suo, peccata nostra expiavit, Paraeus in Heb. 9.24. & in cap. 7, 25. Diodan. on Rom. 8.34. Burges on Joh. 17.1. representing His sufferings and obedience to the Father, I would know what that presenting did import be­yond [Page 41]His being once dead, and now living for ever in the heavens; to which, as another thing, His Intercession is super­added, Heb. 7.17, 25. And I would think, that they who confound His Sacrifice with His Intercession, these two distinct parts of His priestly Office, do, in effect, deny hisNon di­cis ut offerat, [...]am hoc semel fecis, sed super est altera sa­cerdotii pars nim. inter­pellatio, &c. Beza in Heb cap. 7.25. vid. Martyr. loc. com. class. 3. loc. 13. Intercession: for, the other they cannot deny, to wit, that He once offered up Himselfe a sacrifice to satisfie divine justice; and that they do not, cannot hold out the full mean­ing of that Scripture that holds out Christ to be a priest for ever, after the order of Molchisedeck. See Hob. 7. and com­pare v. 24. with, 25. But if by this presenting of his death and sufferings be meant any kind of expression or pleading upon the account of his merit and satisfaction, the difficulty will remain; for, the question is, how he doth plead and inter­ceed for us?

4. WhileQuaris quid agat Christus in coelo? Resp. appares, inter­pollat pro no­bis, apparente autem Christo pro nobis, pec­cata nostra, in Dei conspe­ctum atque memoriam nunquam ve­nient, D. Par. in Heb. 9.24. other would explain Christs Intercession, by his appearing before the Throne, in our name, and as our Cautioner and Advocat, they say little or nothing for clearing the question. For, it is certain, that, 1. Christ is in heaven; And that, 2. He is the head and Saviour of His people, and doth ap­pear for them, and in their name: but still it remaines to be shawen, what now he doth for them, and in their name.

5. Therefore, supposing these things as previous and prere­quisite to Christs intercession, we think that these expresse it best, who will have it to consist in his earnest and seriousQuae in­terpellatio est constans vo­luntas, ut Pa­ter [...] suum ac­ceptet, sitque propter illud prepitius, &c. Par. loc. cit. & cap. 7.25. & in Rom. cap. 8.34. Diodat. on Rom. 8.34. Burges on Ioh. 17.1. willing and desiring, that his chosen ones, through his blood, should partake of the severall benefits they stand in need of, and that they should have a return to such and such Prayers put up in His name. And that this willing and desiring, may be called Prayer, may appear from what hath been said, Chap. 4. For since Christ doth will such and such good things to be given to His servants; from whom doth he desire? is it not from God? and doth he not direct all his desires to God? and what is that else but to pray to God? But you will say, how doth Christ will and desire good things to us? Ans. Certainly not in a superficiall formall way, he doth most seriously, tenderly and compassionatly will our good; he maketh intercession for us, [Page 42]saithDiodat. loc. cit. Diodate by fervently desiring our salvation. Ye may take a view of his willing from the copy he left on earth, every step of his life was a demonstration of his most earnest and fervent desiring the salvation of his people. But not to stay on particulars, let us survey that last model of his Prayer, solemnly put up for his people, Joh, 17. O! How many evidences of love and care will that one text afford, and there we will find his willing to be reckoned by him as a part of that Prayer, Fa­ther, I will that those whom thou hast given me be with me, &c. v. 24. Father, I will, that, is, as if he had said, Father, I pray; and if his willing on earth did deserve the name of Pray­er, why may not also his willing in heaven? it is not lesse serious, earnest and fervent then it was: distance hath not diminished His affections to His people, but rather, as a tender Father and Husband, He doth the more remember, pitty and compassionat his children and spouse, wandering, as it were, in a wildernesse, and who can take no rest till they see his face.

6. AlbeitIn docta ignorantia non minus mentis quietatio quae­renda est quam in scientia, Voet. disp, de atheis. pag. 126. silence may often be called the best eloquence, and ignorance the best knowledge, of things not revealed, yet, we may modestly enquire, whether or not Christ doth some times expresse His desires? albeit He doth not now bow the knee and extend the hand (asCalv. in Rom. 8.34. Calvin speaketh) yet, why should it seem to be inconsistent with His glory to interpose words in behalf of His aflicted members? I do not think that in heaven there will be no use of theVid. Pa­raeum in lo­cum. tongue; the Scrip­ture 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 theCajetan in 2. Tim. 2.18. Si novis­semus istos si­cut neverat il­los Timotheus intelligeremus de qua secta Paulus loqui­tur; yet, it seemeth cer­tain, that they denyed any further resur­rection. resurrection is past al­ready, or, that the spirits of just men, madeHeb. 12.23. 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 go­eth 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 [Page 43]the name of aHence, in the Schools this kind of expres­sion is called a Speech: vide Scholasticos de loquela Angelorum. 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 toRev. 1.5. 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 for­mally (though not in such a [...] &c. Nazianz. orat. 2. de filic. servil way as while He was on earth) pray. Amongst the reformed Divines I have perused,D. Ham­mond on Rom. 8.26, 34. D. Hamond, and M. Neuton, and M. Goodwin, have expressed themselves most clearly in this point; the first af­firming [that Christ doth really pray for us, and joyn His Prayers with ours, &c.] but, Mr. Neuton more fully, [we have (saith thisM. New­ton on Ioh. 17.10. pag. 268. reverend Author) an Advocat in Court, who continually hears, at hand on all occasions, toPostulat tum factomon. strando signa passionis, tum merito offeren­do pietatem qua passus est, Cajetan. in Heb. 7.25. 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 imper­fections.] And Mr.M. T. Goodwin, triumph of faith, from Sect. 5. chap. 6. Inter pontist­cios, vid. Va­lent. 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. Goodwin. saith, [that Christs In­tercession is most properly and truly such] But, you will say when doth He thus pray for His servants? we cannot imagine [Page 44]that our blessed Lord doth alwayes pour out vocall Prayers; and though that were granted, yet, He having so many ser­vants 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 demon­strations 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 to­wards, 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 concern­ing the acceptance and successe of Christs Intercession, how­ever 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 ob­jection 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 pur­poses 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 se­verall tryalls and exigences, we must look up to the divine Nature, and restPs. 57 1. securely under the shadow of our blessed Mediator, who is God and man: and in thisD. Tilen. synt. part. 2. disp. 10. sect. 16. omnium hominum pre­ces audire (ad­dit ille & of­ferre) divinae in pontlfice no­stro naturae opem desiderat passim tamen & hac ipsa thesi no tatado­cet Christum, ut [...], pro nobis interpellare, vid. thes 12. & 20 & disp. 12. thes. 34. — & Sy­stem Opis. disp. 20. 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 [Page 45]interceed for us and to present our Prayers, we cannot joyn with him for the reasons brought against the holy Spirits in­tercession. Can Prayer be separated from religious adoration? and canVid. Thom. 2 2. quaest. 81. art. 3. ad. 1. & quaest. 84. art. 1. ad, 3. one person of the blessed Trinity invocat, or be in­vocated, without the other two? [...], saith Greg. Nazianzen, Orat. 37. And to whom shall the second person of the blessed Trinity present our prayers, if not to Himself? and with whom shall He in­terceed, if not with himselfe? which were grosse once to imagine, and to what purpose who can shew? Its true, Christ, as man, doth adore and invocat the whole Trinity, and as God, He doth as truly as the Father and holy GhostEx hoc e­nim rogat quo minor est patre quo vero ej ae­qualis est, ex­audit cum pa­tre, August. lib, 1. de Tri­nitat. cap, 10. hear andUnlesse we say with Fran­ciscus, a S. Clara, in his exposition of the English Confession [that the God-head and not the persons, for­mally and as such, but only as they are id­entified with the God-head are the proper and formal ob­ject of wor­ship] doctores (inquitille loc. cit.) communi­ter ipsis perso­nis divinis praecise sump­tis sub ratione formali consti­tutiva persona­ru [...], quae est re­latio negant subesse terminum formalem adorationis, sed hoc deitati s [...]lum primo compesit relationibus autem prout identificantur cum essentia &c. answer, the distinction and infinit distance of Natures in the Mediator, being a sufficient plea against all the cavils that carnall reason can suggest to the contrary.

But, (that we may speak to the objection) the infinit knowledge of the divine Nature in the Redeemer is a sweet ground of consolation to all that come unto Him; for, thus our blessed Mediator must know all our wants, whereupon must follow an unconceivable communication and manifesta­tion thereof to the humane Nature, to which the divine is per­sonally united. So that though the man-Christ, be not omnisci­ent (as some Lutheran Divines do imagine) yet He is multi­scient; and albeit the glasse of the Trinity, in which the Saints in glory do see here what is done on earth, be a popish dream, yet, the humane Nature of Christ, being personally united to the God-head, doth from thence, by reall communication, receive, and alwayes hath a perfect knowledge of the condi­tions of his members, and of their particular needs and straits: for, as man, He is touched with the feeling of our infirmities, (Heb. 4.15.) and so He must know them; yea, while on earth, and in the state of His humiliation, he had such an measure of knowledge, that none needed to testifie to Him of man; for He knew all men, and what was in man, Joh. 2.24, 25. But yet, the main pillar of our confidence must be, 1. His divine and infinit omniscience. 2. The pryce he hath payed, [Page 46]His satisfying the justice of God. And thus, 3. the cry of His blood, which doth answer every case and condition of all the Saints: there is not a petition thou canst put up, but Christs blood doth (and thus himself may be said to) joyn with thee, and say, Lord, hearken to that poor soul, for whose sake my blood was shed; deny not to it what I have purchased for it. And though this voyce and intercession be metaphoricall, yet, it is reall and most prevailing; though thus rather the Sacrifice then the Priest doth interceed, yet, it is the basis and ground, it is the foundation and the me­ritorious cause of the prevalency of the other, that proper and formall intercession. And thus, Christ alwayes, in all cases, and for every one of his servants, doth cry, and God alwayes hearkneth and doth answer that cry. The Lord did hear the cry of Abels blood from the ground, Gen. 4.10.11. He heard the cry of blood; Of, 1. a mear man, 2. Of a sinner, (though evangelically righteous) 3. From the ground. 4. Pleading for vengenance against the murderer; And shall he not hear the cry of his blood, who was, 1. HisZech. 13.7. fellow; who, 2. knew no sin; and which, 3. is now in heaven; and which, 4. pleadeth for mercy (in which the Lord so much delighteth) and that upon the account of satisfied justice? The cry of blood is very loud, though it were the blood of a slave, how much more the blood of the only begotten Son of God?

And thus, 4. This is the fourth ground of consolation, His ap­pearing in heaven, and following the cry of his blood shed on earth; His appearing before the judge in that body, that was killed: and thusSic Ger­hard & alii quos citat Harm. de re­sur. Cap. 9. sic Cajet in Rom. 8.3. facto (in­quit) monstran­do signa passi­ouis, &c. some do think that the scars of his wounds do now and shall for ever remain, and that these are no blemi­shes nor imperfections, but triumphant monuments of His vi [...]to­ry over the devil, of his unconceivable love towards lost man; and so many witnesses and Advocats, to plead for his aflicted members. O! (saithCicatrices Christi sunt lucidiores & pulchriores so­lis radiis, Chrysost. apud Gerh. loc. cit. Chrysostom) the prints of his wounds are more beautifull, and resplendent then the beams of the Sun.

And as to his proper and formall, yea and vocall, inter­cession, as while on earth, he did pray for his followers, andJoh. 1. [...]4.16. promiseth to pray for them in some particular cases, and speciall exigencies, and for some particular mercy, to some [Page 47]particularLuk. 22 32. persons, so while in heaven, he may upon such and such occasions interpose for his people. Though we can­not exactly discover, nor particularly and peremptorily deter­mine what Christ saith and doth in heaven for us; yet, by reflecting on the copy and samplar of his intercession, which is registrat in the word, we may conjecture what he doth there; and though we should only say, that Christ in the ge­nerall did interceed by a verball and outward expression of his desire for his people, (though there be no ground for such a limitation, but much to the contrary) yet were not this very comfortable? albeit in his solemn farewell Prayer Joh. 17. He did not put up any particular petition for any one of the disciples, but in the generall did interceed for all the eleven, yea, and for all these who, to the end of the world, were to believe through the gospel, they were to preach, v. 20. Yet, the disciples were no lesse refreshed and benefited thereby then if severally he had prayed for every one of them. The Lord well knows the meaning of Christs Prayers, and will, in return to them, make an application to every one as their need requireth, and he will no lesse hear, and answer Christ, Praying for all his members, then if he only prayed for one of them.

O! then lift up your heads, and shout for joy all you dis­consolated ones; Joseph, your brother liveth,Gen. 47.1. Joh. 14.2. Gen. 41.40, 42. Mat. 28.18. he hath moyen in court, ye shall not starve, he will provide for you the best of the land, the good land of Goshen; he 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,Rev. 8.4 he will not forget thee nor suffer thy cause to miscarry, he ever liveth to make intercession for thee. What though thou canst but [Page 48]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 ac­quaint 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 imper­fections, 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 mul­titude 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 ano­ther 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 for2 King. 19.34. and, [...]0.6. his own sake appear for those who haveHeb. 6.18. 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 bre­thren; 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 [Page 49]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 de­sires 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 al­wayes heard, Joh. 11.42. And wilt thou doubt any more of the successe of his intercession? Ah! shall theIs. 7. [...]4. and, 9, 6. wonder­full 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 con­solation 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 ourIoh. 20.17. brother, and GodsZech. 13 7. Phil. 2 6. 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 au­thority, 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 inter­cessor 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 in­treaties 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 [...], id est, perfectè, ita viz ut nihil ad eam salu­tem possit am­plius desidera­ri, Beza in locum. 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 allSalvare in perpetuum, Theophyl. in locum; to per­petuity, Ham. in loc. 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, [Page 50]his ransomed ones shall never perish; and all of Christ, his di­vine 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 2 Sam. 23.5. or­dered 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 prin­cipalities and powers to wrestle with, though thou be justi­fied through faith in his blood, his ransom and intercession make hell to rage, theMath. 12.29. strong man must be disquieted when he seeth his house spoiled, and the captive set at liberty; he will pursue, but he shall not overtake, he shall not be able to bring back (though he may vex and molest) the prisoner: And our blessed Lord shall bruise him under thy feet shortly, Rom. 16.20. And in the mean time, all the calumnies and re­proaches, all the lybells and challenges which thisRev. 12.10. accuser of the brethren can bring against thee, shall be cast over the bar; he hath no moyen at court, he will get no hearing: and therefore, the Apostle had reason to break out in that tri­umphing exultation, and say, who (either in hell or earth, for in heaven there is none) shall lay any thing to the charge of justified sinners? who is the devil or man, dar challenge them? Is not Christ at the right hand of God, appearing there for us, to go betwixt us and all the accusations can be brought against us? If any can object against the worth of his blood, the sufficiency of the pryce he hath payed and the grounds of his intercession, let him speak, but otherwise the sinner is secure, Rom. 8.3, 34. 1 John 2.1. Oh! but you will say, I know it is so of a truth, devils and men cannot [Page 51]wrong me; but, can I not wrong my selfe? may I not through my folly ask a serpent in stead of a fish, nay and take it into my bosome, till it sting me to death? Ans. Thy Advo­cat will not undertake a wrong cause, he will not wrong thee, though thou wouldest wrong thy self; he will appear for thee, and against thy foolish suit, and he will say, Lord, pity that poor deluded creature for whom I have shed my blood,Ps. 140 8. grant not his fool [...]sh desire, further not his wick­ed device against himself; but though he hath askt aLuk. 11.11. scor­pion, let him have an egge. And theMat. [...].11. father will say, let it be so, let him have a corrosive, as most profitable rather then a cordiall to feed his disease; let him him have a bitter potion for his health (will the great Physitian say) rather then that delicious cup of poyson which he desires; he will give what is good but he will suffer no evil to touch him, Ps. 84.11. Ps. 121.7. And if at any time for thy tryall, he suffer thee to fall, he will raise thee up again; thou shalt not for ever be left in the snare, thou canst notPs. 37.2 [...] utterly perish, none is able (neither Sathan nor thy lusts) to pluck the out of Christs hands, and he will not quite his grips for one that is weaker then himself, he will never part with thee, Joh. 10.28.

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

O! but you will reply, if I did stand in need of some few things only, this were some door of hope; but my wants are so many that I cannot expect a supply of them all; What, shall I have so many helps and so much provision for my jour­ney? shall Manna daily be rained down on my tent, while I am in this wildernesse, and the immortall crown of glory put [Page 52]on my head so soon as I enter into the promised land? If I were a Moses, Daniel or Job, it were not so much; but, how can I believe that such a vile and wretched sinner as I shall be thus dealt with? Ans. O! but behold thy Advocat with a pryce in his hand, to lay out for all thy debts, and to pur­chase all thy mercies: if the cry of his blood do not outcry thy sins, if his merits be not greater then the mercies thou de­sirest, thou mayest fear; but since his treasures can never be exhausted, since they are indeed such as the Sparish ambas­sadour (alluding to the golden mines in Jndia) said; his Masters were without a bottome. O then! let your joy be full, the father will look over all thy imperfections and blemi­shes, all thy sins and provocations, though never so great and many; and he will look to him who stands at his right hand, who hath made a mends for all the wrongs thou hast done; and who is the1 Joh. 2.2. propitiation for all thy sins, and he will say, I pity this ungrate wretch, I freely par­don all his offences for thy sake, since he hath come unto thee and given thee his employment; since he hath intrusted his cause to thee, it shall not miscarry; I can deny thee nothing, let him have his desire, ask what he will he shall have it, Mat. 7.7. &c. And our blessed Advocat will turn to thee and say, I have dispatched your businesse, ask and spare not, and whatsoever ye shall ask, be it never so great, if good for you, I will give you my word (which is surer then all the bonds ye can imagine) ye shall receive it, that your joy may be full, Joh. 16.23, 24. Joh. 14.13, 14. &c. Oh! will you ponder these strong supports of faith, these sure grounds of consolation; and ye who did never yet fully believe, nor could be comforted by that great word ofThough it be set down by way of narra­tion. promise, Rom. 8.28. I did indeed (will you say) think that God did bestow many good things on his honest servants here, and that all should be well with them hereafter; but, that all things, all the crosses and losses, all the tryalls and various dispen­sations of providence that befall them here in their pilgri­mage, should contribute and work together for their good. I never could be perswaded to believe, I did not imagine that such a thing was possible, especially since sense and reason, [Page 53]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 soLuk. 24.25. slow of heart to believe this word of truth; O! thou who dost not prize thy priviledge, and art not thankfull for thy mercies, which thou wilt not know or ac­knowledge, remember who Christ is, and what he is to thee, what he hath done and suffered for thee, and what now is his work and businesse; what desires heSee Cate­ch. quest. 44. Christ execut­eth the office of a priest in mak­ing continuall intercession for his people. continually puts up for thee; and be no more jealous of him, but rebuke thine own unbeliefe. O! thou child of Light, who hitherto hastIs 50.10. walled in darknesse, cast off thy sables and mourning attire, and run to the full breasts of Christs Intercession, and suck from thence matter of all joy and consolation. O! re­member your Redeemer liveth, and that he liveth for [...] semper vivens ad hoc ut inter­pellet Eras. transl: semper vivit ad sup­plicandum Ca­stal. transl. ever to make intercession; his [...], his great work and businesse in heaven, is to plead for and procure what he desired to his servants while he was on earth, viz, the fulnesse of their joy, that hisIoh. 15.11. joy may remaine in us, and that our joy may be full. As for the grounds of this intercession, and the reasons why our blessed Saviour doth undergo such a work and employment for us, we shall only name three. 1. The office he hath undertaken, he is the high Priest of our profession, Heb. 3.1. And he will be a faithfull high Priest to make reconciliation, Heb. 2.17. he is a priest for ever, Heb. 6.2. and therefore he will for ever Yea Swa­rez doth not only think, that Christ now maketh conti­nuall interce­ssion; but he reprehends Clichtovaeus for affirming, that Christ, while on earth, did not alwaies pray: for (saith he) his ministery and sufferings, did not divert his godly mind from divine contemplations and praises, &c. yea his steep, (which seemeth a strange paradox) did not hinder him, albeit some times, in a speciall manner, he be said in the Scripture to pray, as going about that exercise in a humane way, by dependance and reflexion upon the imagination applicando intellectum, ut indigentem Phantasmatibus Swar. loc, cit. lib. 1 cap. 1. Sect 7. make inter­cession for the people, Heb. 7.26. He cannot offer up a sacri­fice, he is in glory and cannot now die; but he is still a priest and must be doing, and therefore he will interceed; he lived on earth to execute the one part of his priestly office, to offer up himself for the sins of his people; though he did preach and pray, yet his sacrifice was the [...] of his life on earth; and now he liveth in heaven, and his main work there, is to [Page 54]make intercession for us; he still executes his kingly and pro­pheticall office, he still rules and defends us as our king, he yet stands at the door and knocks, he is the great prophet and instructer of his people; and, what are we? it is our honor that we are his underlings, his ministers and servants: and therefore he will also be a priest for ever; and since there is no other part of that office remaining now to be executed, no other part that can sit his condition and beseem his glory, he must interceed, and thereby answer the type. When our high priest goeth in to the holy of holies, he must bear the tribes on his heart, their names must be engraven there, and appear for them and in their name. He will not be called a titular priest, he will not have an empty stile, if he be a priest for ever he will ever be acting as a priest; he will not keep the name for what is already past, there must be some present office (and that not idle and without work) and em­ployment, some thing to answer the word, else he would dis­dain it; and thus he having while he was on earth purchased a pardon for us, our peace and reconciliation with God, all the mercies we stand in need of, and the immortall crown to be put on our head when we have finished our course, he will now in heaven plead and maintain our right, and see us put in possession of these things he hath purchased to us.

2. His love, that mysterious and unconceivable love (whoseEphes. 3.18, 19, 20. dimensions we cannot fathom) will set him a work to do exceeding aboundantly above all that we can think or ask; he who spared not his own blood for us, will spare no pains for promoving our happinesse, his glory will not make him for­get his spouse in her rags, he must still be acting for us, he must have an hand in every step of our happinesse; as he is the author, so he must be the finisher of it, Heb. 12.2. As he was the author to purchase, so he will be the finisher to effect, and to plead for the accomplishment of our salvation; as he is a faithfull, so he is a mercifull, high priest; he will leave no means unessayed for procuring our reconciliation and promoving our comfort and felicity, Heb. 2.17.

3. His sympathie, his fellow-feeling, the head in heaven is sensible, and doth complain of the pain his members on [Page 55]earth do suffer, Saul, Saul, why persecutest thou me? Act. 9.4. He was a man of sorrows, and acquainted with griefs, Is. 53.3. He is, 1. a man, and as our brother he is affected with our troubles and afflictions. But, 2. he is a man of sorrows, which he did bear for us; he was wounded for our transgressions, and will he not be touched with the feeling of our infirmities? v. 4, 5. And, 3. he was acquain­ted with grief, and that not only, that thereby he might purchase our joy and comfort, that his grief might be a plaister to heal all our wounds, v. 5. But also, that by that experience, he might learn the more to sympathize and be touched with the feeling of our sores, and might be the more fit and able to pity the tempted and afflicted, Heb. 2.18. and, 4.15, 16. O! how doth his bowels yearn towards us in the day of our trouble? he pitieth us and cannot forbear; he must help, he must plead and interceed for us; Yea, not only, 1. when we are following duty, and meet with cros­ses in our way; But, 2. also when we are out of the way, and are eating the fruit of our evil doings, and smarting be­cause of our sins: Yea and, 3. he pitieth us when we are grieving him; not only our crosses, but also our sins do move him to compassion, and stir up his tender bowels; he not on­ly sympathizeth with us, while we are in the furnace, but also while we are2 Pet. 2.22. wallowing in the mire. O! what a strange inference and connexion must there be between our sining and grieving of him, and his sympathizing with us and pleading for us? and yet, the Scripture holds out, not only a connexion and compatibility of these together, but also some kind of inference and illation, as if our sins did move and pre­vail with our compassionat Saviour to interceed for us; If any man sin, we have an Advocat with the Father, 1 Joh. 2.1. Ah! should it not rather have been said, if any man sin not, Christ will be his Advocat, but if he sin, he who came to1 Joh. 3.8. 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 [Page 56]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 infe­rence? Rom. 6.1. Though the Lord, to magnifie the riches of his free grace, may make grace abound where sin hath aboun­ded, 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 rea­son 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 argu­ments 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 inter­cession. [Page 57] Ans. We need not now run to that acknowledged rule,Theologia symbolica non est argumenta­tiva. Symbolick Theology is not argumentative. We must not extend a parable beyond it's scope: and it is certain, theSee Dio­dati, English Divines, Dr. Hammond, &c. 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,Quisque suae vineae cul­tor, Theoph. in loc. Theophylact thinketh that every man is the dresser of his own vine.Cajet. in loc. 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 (asCultor vi­nea suus cu­jusque Ange­lus custos, Theoph. ibid. 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, like1 Cor. 3.6. Exod. 32.31. 1 Sam. 12.23. Amos 7.2, 5. 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 there­fore these shadows, as useless, must evanish when we may be­hold the substance and truth.

2. Object. Sympathy is a main ground of intercession: but there was sympathy flowing from a covenant-relation be­fore 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 pre­sence there, judicious Interpreters do understand the Media­tor, the eternal Son of God; so that the former words can­not be meant of him, according to that appropriation of works and attributes which is frequent in the Scriptures; albeit it [Page 58]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 theSee the English Di­vines and Dio. dati on the place. English Divines) well ob­serve; 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 aA rev [...]rend late Divine whose memory is precious in this Church (whose argu­ments may be abused, and drawn a great­er length then they will go, or were (a [...] we may conceive) intended by the Author) doth grant what we have here al­ledged from him, and which of it self is most certain; and by that concession giveth us ground to interpret his assertion, as spoken rather of a symbolick and typical, then proper and personal inter­cession; as may also further ap­pear from the several replyes here made to what is object­ed 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. 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 inter­ceed 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 in­firmities, 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 incar­nation; 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 In­tercession, 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 fur­ther 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 [Page 59]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 go­vern 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 tookHeb. 2.16. on him the seed of Ahraham. Ans. These words are relative to Christs ascending into heaven. O [...] (s [...]thM. Tho-Goodwin, tri. of faith from Christs inter­cession, sect. 5. ch. 8. Sic & Hilar. The­oph. Antioch. Euseb. Am­b [...]os. Chry­sost. & alii (quos citat & sequitur, And. Rivet in loc.) the English Di­vines Diodat. an eminent practical Divine) So full of joy was the Fa­thers 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 interpreta­tion) unto the time of Christs resurrection. For, by his re­surrection 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 theRes tum demum dicun­tur ficri quum manifestae sunt. orthodox Fathers against the Arians. Yea, in one and the same verse we have (asRivet in loc. Rivet well observeth) both the eternal and natural genera­tion of Christ in these words, Thou art my Son; and the temporal manifestation of that which was from eternity, [Page 60] this day (pointing out the time of his resurrection and as­cension) have I begotten thee. That is, now is it manifest (to those who have seen and believed the manifold demon­strations 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 in­terpretation 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 mini­stery; 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 be­fore this Angel while Sathan did stand at his right hand to resist him, Zech. 3.1, 2. doth imply his appearing and plead­ing 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 threeSee Eng­lish Divines Annot. on the place 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 rebelli­ous bond-woman, and did he not then appear for them? Ans. we may not now digresse to speak to that school-debateDe missione personarum di­vinarum &. 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. 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 [Page 61]these inseparably united persons; only for clearing the pre­sent 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 re­presentation, 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 whe­ther sensible or spirituall, whereby one of the persons of the Trinity doth in some particular manner appear and manifest himself, must be the effect and product of all the three, al­beit for this end and purpose that it may in some speciall maner and upon some particular account represent, and have a pe­culiar relation unto some one of those blessed persons, and not to the other two.

Neither, 2. must we imagine, that what is said or done in aAs that in the objection Zech. 3. vision, or by sensibleAs that God did speak, walk, &c. symbols and representations, is personally and really acted by those glorious persons; but thereby is held forth, 1. that naturall order and distinction of the persons of the Trinity; an order in subsisting and work­ing, but no inequality or subjection of one person to another, sed ut personarum (saithSyntag. part. 1. Disp. 22. Sect. 11. Tilen) sic actionum personalium ordo ac distinctio hoc pacto de signatur. 2. Thereby is signified thatNeque per missionem spi­ritus imperi­um aliquod servile, vel ip­sius personae nullis locorum spatiis circum­scriptae motus localis, sed [...] duntaxat ex­traordinaria effecta, aut pe­culiare aliquod presentiae ipsius symbolum in­telligendum est: Tilen. ibid. Sect. 10. aliud est jus naturae, aliud [...] vo untaria disp. 21.2, Sect. 27. Sed quae subiicit deobe­dientia & ho­nore Patri à Christo exhibi­to, intelligen­da sunt de na­tura humana, quamvis fa­tendum sit [...] exhac dispensatione gloriam suam ad tempus occultasse, nunquam tamen abdicasse, vel al­teri dedisse: (x) of which appropriation we purpose to speak at some greater length, part. 3. Chap, 1. appropriation of attributes and works, which is foun­ded upon that naturall order, and doth flow from the volun­tary economy and dispensation in their way of acting and con­veighing the good things in the Gospel-offer to the sons of men.

And thus, 3. What is said of Christ his appearing and being present by some sensible symbole, or of his intercession repre­sented [Page 62]to the prophets in some vision, doth not import that for that time he did personally appear, and did then inter­ceed for his people, but that according to that eternall trans­action and covenant amongst the persons of the Trinity, he was in time to take on him our nature, and in it really to act what then was represented: and thus even then he was the Angel of the Covenant by vertue of that eternal transaction; and accordingly his dispensations did, from time to time, an­swer, and in some manner represent that paction and agree­ment, and adumbrat what, in due time, he would personally do and suffer for the Elect; as his appearing, conducting and comforting the ancient people by some sensible signes of his presence, untill theGal. 4.4. fulness of time came, and then he ap­peared in our nature personally united to the divine, and in it did really perform what had been formerly only shaddowed forth and typified: then he did execute the office of a Priest in all it's parts, offering up himself in a sacrifice on earth, and then ascending into heaven there to appear and interceed for us for ever: And thus we grant that Christ did typically and symbolically interceed and appear under the Old Testa­ment, though not properly and personally. So much for dis­covering the first rock.

As for the second, the judiciousThom. Goodwin, tr. of faith from Christs Inter­cession. Mr. Goodwin seemeth to ascribe too much to Christs intercession, as it is contra di­stinguished from his sacrifice: we will only offer these few particulars from that elaborat Treatise of the triumph of faith from Christs intercession.

1. This was (saith he) so necessary a part of his priesthood, that without it he had not been a compleat Priest: for, he had then left his Office imperfect, and had done it but by halfes, seing the other part of it, the work of intercession, lay still upon him to be acted in heaven. sect. 5. chap. 2. pag.Edit Lond. an. 1661. (mihi) 72.

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

3. Yea, all his priesthood would have been in-effectual if he had not acted the part of a Priest in heavenby intercession; for, by his death he did but begin the execution of his Office, in [Page 63]heaven he ends it; and if he had not fulfilled his Office in both, the work of our salvation had not been fully perfected; it was therefore as necessary as oblation it self, ibid. pag. 81.

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

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

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

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

[Page 64]And therefore we shall not need to make a particular an­swer 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 pro­pound 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, with­out which there was anWhether this impossibi­lity was moral only and hypo­thetical, or, ab­solute and phy­sical, flowing from the na­ture of God, his justice, holi­ness, &c. we will not now dispute. 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 suf­ficient; 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 accompli­shed, In the day thou eatest thou shalt die, Gen. 2.7. If Adam must notBoth the first and second death, and es­pecially the last, as the most proper wages of sin, must be here meant. 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 inter­cession; 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.

[Page 65]Yea, 2. To affirm that his intercession alone is sufficient, is to make (though I know this Author will abominat such anThough it may be drawn as a conclusion from the pre­misses he laith down. 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 toRev. 19.15 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 with­out this intercession, the time of his ascension must be theAnd thus the popish Doctors must only have mis­reckoned some few dayes, they ascribing this liberty to Christs descen­ding (as they suppose) to hell, which was not obtained till his ascension into heaven. 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, with­out this believers were saved of old, and he was a compleat Priest able to make their peace and reconciliation: and there­fore, 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 theirThough Christ, by his blood that was to be shed, and the satisfaction he had under­taken to make, might wel pur­chase and pro­cure the salva­tion of believ­ers 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 al­ready done and past for its object. 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 [Page 66]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 inter­ceed 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 as­cend with him, (which he affirmeth) and not also to inter­ceed 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 In­tercession, as to the present case; and the difference he al­ledgeth 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 andViz. As it is distinct from the cry of his blood. formal Intercession, to be so problematically spoken of by eminent Divines, (though I see no reason why it should be questioned) should notwith­standing 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 vin­dicat the sufficiency and efficacy of Christs death, (that com­pleat 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 thatIbid. ch. 9. pag. 124. Author speaketh) of consolation to poor be­lievers, aIbid. ch. 5. pag. 89. 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 [Page 67]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 extre­ams, 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 aThis Me­dia [...]r was not Moses, as some think, but he who was that rock that fol­lowed the Is­raelites 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. Mediator; Gal. 3.19. Yea in some sense they had the benefit of his inter­cession; 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 inter­cession, 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 judi­cious 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. [Page 68]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 Co­venant: and upon this speciall account, and by way of excel­lency [...] he is called the Mediator of the new Testa­ment, 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 (asM. Good­win loc. cit. Ch. 3. pag. 88. one speaketh) the rain-bow about the throne, that when the Lord looks on it, he mayGen. 913.15. remember (though he cannot forget) his Covenant, andPs 78.38. 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 infirmi­ties, and therefore maketh continuall intercession for us.Deut. 33.29. Happy was thou, O Israel: what Nation was like unto thee who hadst such a Saviour; but more happy are we who have this Sa­viour 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 con­trary 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 atFor these Chapters, viz. the 14.15, 16, 17. hold out a continued dis­course. one breath so palpably contradict himself? As for the sense of these words, Joh. 16.26. Some withThis is not Gerhards in­terpretation [...] but may be col­lected from his words. Gerhard do answer, That Christ doth not simply de­ny 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 be­ing already in the state of grace. And, 3. as to some parti­cular end, that they may be beloved of the Father, since the Father already loved them, not only, 1. with that eternal love of Election; butThis is ra­ther an exten­sion, fruit and effect of the love of electi­on, then a new love or new act of Gods will; for how can it be called new to him ac­cording 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 immu­table will of God. also, with the, 2. love of actuall reconcili­ation, and. 3. complacency in them. 2.Cajet▪ in loc. 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.

[Page 69]3.M. Good­win loc. cit. Ch. 9. pag. 119. M. Goodwin Ans. [that these words are the high­est intimation that can be, that he will and doth pray for us: when men would most strongly intimat their purpose of kind­nesse 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 pur­pose.]

We will not stay to multiplyWhich to the number of 13. ye may read in Gerhard. cont. Harm. Evan. Cap. 179. pag. 1127. interpretations; But that with which we close (al [...]eit these we have brought may also serve for clearing the words) is that of the learnedToletus in loc. non dico vobis necesse esse &c. vid. loc. 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 pleas­ing 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 byIn oppo [...] ­tion to M. Goodwin. 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 Ubi n [...] simpliciter [...] gat sed tantu [...] significat, n [...]n esse opus Ger­hard▪ ubi supra that is, I shall not need to do it, Moses and his Law will be enough to con­demne you, and though ye had never heard of me, his writ­tings will sufficiently serve for your damnation; and yet else­where 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 incar­nation 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 [Page 70]might passe from him; yet notwithstanding, he was made toRev. 19.15. tread the Wine-presse of the fiercenesse and wrath of al­mighty God. Ans. 1. It were lost travell to stay to confuteApud Forb. inst. hist. theo. lib. 5. Cap. 29. S. 10, 11. Sergius, Honorius and other Monothelits their hereti­call 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.Damase. lib. 4. Ortho­dox. fid. Cap. 19. 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 offer­ed for clearing the place.

And we will begin with Aquinas his distinctions. And thus, 1. ChristThom. 3. part. quaest 18. art. 5. (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 byVid Thom. 1 part. quaest. 79. art. 9. & 1.2, quaest. 74. art. 7. inferior reason, which pondereth only humane and sensible motives, and not by superior reason, which perpendeth spiritual and divine considerations.

3. Christ didThom. 3. part quaest 21. art. 4. will the cup to passe from him according to some natural and indeliberat motion, arising from the sen­sual appetite, but according to his will led by deliberat reason, he submits and saith, not as I will, but as thou wilt.

4. ChristThom. ibid. talis vo­luntas magis dicenda est vel­leitas quam absolutavolun­tas, quia scil. homo hoc vellet fi aliud non obfisteret. 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. ChristTolet in Joan. cap. 12.27. 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 anyNon sim­plicitersed se­cundum quid. Thom. 3. part quaest. 21. art. 4. secundum portionem in­feriorem no­lait 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 simpli­citer velle, Camer. resp. ad epist. pag. 768. termes, and all things being considered, but only in some respect.

[Page 71]ButBecan. theol. seb. part. 3. tom. 2. cap. 17. quaest. 3. Mart. Becan taketh another way for clearing the dif­ficulty [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 de­sire was not to be granted, As he who said, O mihi prae­teritos 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 mer­cy 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. WithIts an He­brew manner of Speech, ex­pressing his carnest and longing desire to fulfill the will of his Fa­ther, &c. Eng­lish Divines on the place: Nam qui vult antecedens, vult etiam consequens. 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 en­counter 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?

[Page 72]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 mustLuke 24.26. 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 de­sire 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 theseNon fuis­se in Christo contrarieta­tem volunta­tum conatur Thom. osten­dere 3. part. quaest. 18. art. 6. sed ratio quam adfert frivolaest, jux­taeam enim se­quitur non esse contrarietatem voluntatum in nobis; rectius Dionys. Car­thus. hune no­dum solvit in 3. sent. dist. 17. quaest. 1. quem vide. desires were ex­pressed 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 con­ceive the meaning of the words to be this, [O, Father, if it were possible, (if it might stand with thy glory and the sal­vation 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 [Page 73]abominat such a desire flowing from Peter? and how smart­ly doth he take him up? Get thee behind me, Sathan, Mat. 16.22, 23. And can we think that Christ would har­bour such aMusculus in Joh. 12.27. Petitionem carnis Dominus ipse confestim corrigit, ser­vato me ex­bâc horâ, est vox carnis, non spiritus. Cal­vin, in loc. di­cit, Christum votum illud subitò sibielap­sum, statimcor­rigere & ca­stigare. Nolo cum Bellarm, haec verba ni­mium exagi­tare, modus ta­men loquendi mihi non pla­cet, quamvis Paraeus phar­macum adhi­beat distin­guendo inter correctionem Logitam, E­thicam, & Rhetoricam, vid. Par. in Mat. 26. & Udalricum apud Dion. Carthus. loc. cit. ubi etiam de [...] & [...] Chri­sti. 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 mo­tion; for, I heartily acquiesce in thy will and holy appoint­ment: 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 ab­stractively without reference to the end, he could not butDeside­rium voluntae­tis naturalis non deliberativae, & dici poterit [...] vid. hanc dist. apud Tho. 3. part quast. 181. art. 3. 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 great­ness of his sufferings in themselves, and to leave anRatio quae petitionem proposuit nolebat ut boc im­pleretur, 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. ex­ample to us how we should carry under our tryals, viz. that though we may be sensible of them, and may complain of [Page 74]them; yet, with submission and a perfect resignation of our selves to Gods will and disposing: especially since it is cer­tain, that Christ did many things for to be our copy and ex­ample. Thus he didNot only to be au evi­dence that he was sent of God, and did that miracle in his strength: but also to teach the A­postlesto praise God when he wrought any miracle by them. praise God, Ioh. 11.41, 42. and why might he not also upon this account here pray to God?

2. (saithGerhard harm de pas. cap. 2. pag. (mihi) 107, Christi volun­tasvel refer­tur circa se, velsupra se, &c. 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 coun­sel of his Father and the fruit of his sufferings, and thus he submitteth.

3. Others may think that Christ did not simply depre­cat the cup, but that it might quickly passe; ut post breve certamen (asCalv. in Heb. 5.7. Vid. conjectu­ram Hilarii apud Lom­bard. 3. sent. dist. 17. & Thom. 3. part. quaest. 21. art. 4, ad 1. Ori­genis, Am­bros. Hieron. & Basilii a­pud Gerhard, har. de pas. cap. 2. Calvin speaketh) triumphum ageret.

4. Some may conceive, that by the cup he did not un­derstand 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 extrea­mity 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 inde­finitly of the prayers which he offered up in the dayes of his flesh, but more especially of his prayers in the time of his suf­fering, testifieth that he wasQuod vo­lebat obtinuit ut è mortis doloribus victor emergeret, Calv. in Heb. 5.7. [...] exsuo mem Calvin. pro suâ pietate Castaliv, pro reverentia E [...]asm. See Calvin and Beza their inter­pretation 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. heard, there was none of his prayers that were rejected, Heb. 5.7.

2. There is none can imagine that Christ didNeque tamen diel potest filius à Patre non penitus exauditus ut qui liberationem à morte non nisi [...]itâ conditione petierit, Beza ibid. absolute­ly pray that that cup might passe from him, and the condition (upon which he may be said to have askt) not being placed, [Page 75]he cannot be said to be refused, since he only upon that condi­tion did ask.

And, 3. If these words, let this cup passe, contain a prayer, yet, it is none of hisSee this distinction (though apply­ed to another purpose) brought by Doctor Twisse against Armi­nius vind. lib. 1, part. 2 sect. 23. pag. 23. and at length prosecuted a­gainst Corvin. digr, 7. pag. 237. alia est oratio instituta à Christo ex officio bomin is privati, alia ex officio Me­diatoris, &c. 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 pur­chase, that he will, or can, be refused.

You will say, did not Christ thus pray for them who cruci­fied him? Luk. 23.34. He prayed that the Father would forgive them, and yet how few of them were pardoned and converted? Ans. 1. withThom: 3. part. quaest. 21. art. 4. ad 2. Dominus ora­vit pro his so­lum qui erant praedestinati. Non ora­vit Christus promiscuè pro omnibus &c. Calv. in loc. 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 wouldThat such a supposition is not improba­ble shall appear Ch. 7. Sect. 3. 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 cer­tain Christ did many things for our example, and to be a pat­tern 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 (asHierom lib. de scriptor [...] eccbesiaft. 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 someQuos ci­tat & sequi­tur. Becan. loc. cit. quaest. 4. Schoolmen is, be­cause 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, ex­presly [Page 76]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 oc­cur in the Scriptures.

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

2. Because that order, beauty perfection which they haveO quot sunc surdi qui non audiunt vocem, quam insensibilia elementa au­diverunt; au­divit sol, & obscuratus est; lapis, & di­visus est; tetra, & tremuit; peccator, & non com pun­ctus est. Ger­hard harm. de pas. cap. 14. pag. (mihi) 660. [Page 77]kept unto this day (not having as yet lost their first lustre they had when they came from the presse) may shame degene rate man, and cast him in the dust to confess, that any of these base creatures, which God hath put under his feet, if it were capable of reason and to converse with God, would be more fit to draw nigh to him and be employed in such an heaven­ly employment then sinful men, who have lost Gods image and all their native beauty and ornaments; who have so ex­ceedingly polluted themselves, and who take such pleasure to wallow in the mire, and who dare rebell against their Maker, to whom the senselesse creatures have alwaies been obe­dient.

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

4. Such a glorious employment may be ascribed to these creatures not absolutely, but hypothetically, and by way of supposition; not that they are capable of such an exercise, but if they could, if they were fit to be thus employed, 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 glori­ous work, do undervalue, and slight this great privi­ledge.

Sect. 2. Who once were, but now are not capable of, nor called to offer up this spiritual Sacrifice?
Whether the Angels and Saints in glory do pray; and whether the devils and damned, may pray and call upon God?

That Angels and Men while viators, and before they were stated into an unalterable condition, might have offer­ed up their desires to God, and so were capable of, and fit to be employed in this spirituall exercise, will not, I think, be denyed by any; and it is no less certain that devils, and the1 Pet. 3.19. spirits in prison, the souls of the damned now in torment dare not, they may not now look up to God, they dare not now draw nigh to him who is a Heb. 12.29. consuming fire to them, they will not worship him and present their sup­plications to him, and though they were able and willing, it were to no purpose, God would not accept of them who have let the acceptable time pass away: It is to no purpose to supplicate the Iudge after the sentence is pro­nounced.

But it is more dubious whether or not good Angels, and theHeb. 12.23. spirits of just men made perfect do pray, that there is no unfitness in the thing, is granted on all hands; but the question is, whether now de facto, they are thus em­ployed, or if all their work be to behold, enjoy, admire and praise him who hath put an incorruptible1 Cor. 9.25. crown upon their heads. 2. If the Church triumphant doth in the gene­rall pray for the Church militant, that God would preserve them from the rage, and malice of devils and men, that he would comfort, and strengthen them under all their trials and temptations. 3. If also in particular, such and such Saints, do pray for such and such mercies, to such and such particular persons.

As for the two first branches of the question, orthodox [Page 79]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 learnedDan. Chamier panst. tom. 2. lib. 8. cap. 3, 4. Chamier doth bring all the arguments alledged by Papists unto the triall, and hath discovered their weakness; yet not denying, but on the contrary granting that there is muchP. Mar­tyr grants that they desire the good of the E­lect: but he doubts if they offer up these desires prayer-wayes to God Quanquam ego facile ad­misero san­ctos in patriâ votis arden­tissimis salu­tem electo­rum optare, non tamen ausim dicere cos pro illis orare, praeser­tim cum scri­ptura id nus­quam doceat. loc. com. cl. 3. loc. 13. sect. 16. probability in the thing; only he dothCham. loc. cit. cap. 5, 6, 7, 8. deny that the Saints in glory do know our particular exi­gences and straits, and that peculiarly they pray for such and such mercies to such and such persons: But of this more when we come to speak against our invocating of, and pray­ing unto them.

But it may be askt, whether the souls in glory do now pray for any thing to themselves? And hereTho. 2.2. quaest. 83. art. 11. ad 1. sanctis in patriâ nihil deest beatitu­dinis nisi glo­ria corporis pro qua cr­ant, Thomas speaks more sparingly then the later Papists, affirming that they only pray for the resurrection and glory of their bodies, since they stand in need of no other thing to compleat their happiness: But Al. Apud Swar. in 2.2, tract, 4. lib. 1. de or cop. 11. Sect. 9. Alensis will have them, not only to pray for what they want, but also for what they have, that their happiness may be continued with them. And the com­mon opinion amongst them, though it be not so gross, yet it hath a most fabulous foundation, viz. that theVid. Swar. loc, cit. Sect. 11. Saints in glory, as to the measure, degree and increase of their happiness, are yet, as it were, on the way, and are subject to some mutation, and thus are capable of a farther measure of happiness which they do pray for, and for all the means whereby this their accidental happiness (as they call it) may be promoved.

We will not digress to confute that conceit, and to shew that afterHeb. 9.27. Eccles. 11.3. 1 Cor. 9.24.25. 1 Tim 4.7, 8. Rom. 2, 6. &c. Joh. 9.4. death we are judged, and stated into an un­alterable condition, that the tree must ly as, and where, [Page 80]it falleth, that this day of our life is the time we have to run the race, to fight the good fight, and that with our dayes we must finish our course, that we must be judged according to the deeds done in the body, after the night of death cometh, no man can work any more; the long day of eternity is for wearing, and not for purchasing the crown, or any pearl to be added to it: And why should I prove what the Lord by a voice from heaven hath attested, that these who die in the Lord are blessed, and that their works done on earth do follow them? but in heaven they rest from their la­bours, Rev. 13.14. I did think that heaven was our home andHeb. 4.9, 10. resting place; and if after the Saints be come thither, they be yet in viâ, I would ask when they shall come to their journeys end? For I see no reason why unto all eternity they may not alwaies be panting after, and endea­vouring for some new addition to their happiness (according to their principles who plead for this accidental felicity, to which they ascribe so great a latitude) for, if after the crown is put on their head, it be lyable to so many changes, I know not when it wall be so fixed, that it will suffer no new altera­tion and addition: If the particularQuod e­nim in die ju­dicii futurum est omnibus, hoc in singulis die mortis im­pletur. Hiero­nym. in Joel. cap. 2. judgment after death doth not state us into an unchangable condition, why should the generall Judgment do it?

2. As for Alensis hisYet Me­dina his con­ceit is more grosse, who af­firmeth that neither Gods Word nor works, can be a ground of confidence. Deus potesta­tem suam non alligavit Scripturis & promissis quae in Scriptura continentur. Jo. Med. cod de orat. quaest 6. But of this more part 2. and part 4. where we shall hear Mendoza (though a Papist) blush at such abominable doctrine. conjecture, it doth suppose that the Saints shall never be secure of their happiness which they enjoy, and that we shall be still under the Ordinances; and that we must use the means after we have attained the end, that the state of glory is alterable, and the sentence of the great Judge revocable.

3. As to Thomas his opinion, it is more probable; but the souls in glory, being so fully satisfied with the beatifieal vision and fruition of God, they can have no anxiety, fear, unquietness, or dissatisfaction with their present condition; and though their bodies be in the dust, and they may be said to long for the consummation of their happiness, in the ri­sing [Page 81]again of their bodies, and their partaking (according to their capacity) of the Crown of felicity; yet since they are sure that the day of Coronation (when both soul and body, being united, shall be filled with glory) is approaching, it may be questioned, whether or not they pour out these longings and desires prayer-wayes to God? For they being now above Ordinances, and faith being changed into vision, and hope into fruition, it seemeth most agreeable to that state, that prayers also should be changed into continual praises.

As for that place, Rev. 6.9, 10. which is mainly urged for their praying for the consummation of their happiness, (albeit the prayer there mentioned, is intended against their persecu­tors; and only in the return made, ver. 11. there is a word which may aime at the Resurrection, which though it be there promised by God, yet it was not askt by them; and it is mentioned there rather to design the period of time, and date of the return of their prayer, then as a part of it.) I do not deny that some of ourAs Dio­dat. on the place, and Seb. Mayer apud Marlo­rat. in loc. &c. But M. Tho­mas Good­win loc. cit. sect, 5. ch. 7. pag. 109. speaketh most expresly, affir­ming that this is not spoken metaphorical­ly of them, but truly done by them, that not only their blood, but themselves did cry. Divines do seem to say, that it is a proper prayer; yet we rather think with Tironius (whom Ribera on that place citeth, and though a Papist doth not re­ject) that the souls of them who were slain for the Word, are there said to cry for vengeance on persecutors; not that they did truly, and properly pour out any such complaint against them, unto whom, while on earth they prayed for mer­cy and pardon, but that their sufferings and their blood (likeHeb. 21.24. Thus also the English Divines, and Dr. Hamond interpret the place; and Mr. Durham. and Da. Pa­raeus, grant that here is an allusion to the cry of A­bels blood. Heb. 12.24. Abels) did cry against [...]e murtherers, and such as suc­ceeded to them in their cruelty and persecution.

As for the souls in hell, they are to come to their (as it is said of Judas, Act. 1.25. that he went to his) own place; that place of torment, of weeping and gnashing of teeth; that place of dispair, cursing and blasphemie (and so cannot be a place of hope, supplication and prayer) they know how false that fancy is, which commonly is ascribed toMr. Rosse [...] sect. 7. quaest. 22. pag. (mihi) 202. à Castro adver. haer. lib. 8. de inf. 2. haer. pag. (mihi) 620. August. de haeres. cap. 43. But its though that Origens writings have been miser ably corrupted by hereticks. Origen; and that they shall never come out of that [Page 82]prison untill they haveLuk. 12.59. Mat. 5.26. payed the very last farthing; and they not being solvendo, and never able to satisfie for the least offence (but must still contract new debt) therefore can conceive no ground of hope that ever they shall escape; and thus in dispair they continually belch out cursings and blas­phemies.

We do indeed read of a conference between a rich man in hell, and Abraham, Luk. 16.24. &c. Where Dives be­moaneth 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,Obj. Is it not their duty to call upon God? are they not as his creatures obliged to worship him?Ans. Their pri­son 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 gol­den Scepter, Esth. 4.11. And now the damned areLuk. 3.17. chaffs, and God to them is aHeb. 12.29. 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 [Page 83]their own fault they have brought upon themselves that cur­sed incapacity, which now isPeccatum & paena pecca­ti. both their sin and their misery.

You will say, did not the devil pray to God,Obj. 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?Ans. Mat. 8.31. Ans. Its one thing toPetitio est quid commu­nius & quas [...] genus precati­onis, unde recte Swarez loc. cit. lib. 1. cap 2. sect. 10 In hâc vero materiâ (in­quit) oratio sumitur pro specie quâdam perfectissimae petitionis quae religiosa fit & ad cultum Dei pertineat, & ideo per petiti­onem tanquam per genus defi­nitur. ask from God, another thing to pray unto him; though he who pray­eth 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 dareCum Thom. 2.2. quaest 83. art. 3. dispute, yet none of them are so im­pudent, 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 sen­tence will not be fully executed, as to his torment and con­finement, till the great and generall Judgment; and there­fore, 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 repri­vall, some links of this chain are now and then loosed, and thisRev. 20.7, 3. 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 Offi­cer a commission, and grant his desire, and yet make his work become aSome 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 addi­tional sen­tence. snare to himself, and in that great day [Page 84]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 cal­leth thee, and if thou answer his call, he will not, he cannot inJoh. 6.37. 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 provo­ked, 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 pur­pose; 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 yeLuk. 19.42. knew in this your day, the things that belong to your peace, before they be hid from your eyes; this is the [Page 85]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 Our desires i. e, the desires of us Viators. 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, where­with 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 in­to the promised land, yet his people and servants are sojourn­ing 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 saidWhere having fallen upon that sweet subject we would not make an interruption untill we had spoken what we conceived ne­cessary for open­ing up of that question, albeit according to the rules of me­thod, much of that matter did belong to this place. Sect. 1. having spoken of that subject there at so great length; only with Petrus (e) Tarantasius, we mayChristus se­cundum quod Deus orare non potuit, quia ae­qualis est patri, secundum quod homo considera­tur dupliciter, 1. ut compre­hensor, sic ei 0182 0 competit orare pro aliis non prose, quia non indigebat. 2. ut Viator, sic compete­bat 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. [Page 86]here observe, that while Christ was a Viator, and till he fini­shed 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, cloa­thed 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 anEph, 2.18. Heb. 4.16. Philip. 4.6. Jam. 5.16. Isa. 45.19. Mat. 7.7. Ioh. 14.13. accesse to their Father, purchased to them by the blood of Christ, that they may come boldly un­to 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 whatso­ever they shall ask, it shall be given them. And there needs be no more question concerning the wicked,Object. Answer. 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 allSee Ed­wards Gan­grana in the catologue of [...]rrors, part. 1. pag. (mihi) 21.26, 27, error 66, 132, 137 Pagits heresio­graphy from 109. Al. Rosse his [...] Sect. 12. quaest. 4.1 cords and bonds, calling [Page 87]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 toEph. Pa­git loc. cit. pag. 106, 107. Al. Rosse. loc. cit. 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 becomeAccording to their asser­tion, that neither good works profit unto salvati­on, nor can ill works do any hurt. Sec. Eph. Pagit. loc cit. Libertines, yea, and innocent and sinlesse creatures. 1. The godly, because they not being under the Law, but under grace and the im­mediat direction of the Spirit, they cannot be said to trans­gresse 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 (affirma­tive at least) precept; nay say they, those who will not fol­low 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 with­out 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.

[Page 88] Asser. 1. The Gospel, as it is not opposite unto, and de­structive of, the natural and morall Law, so neither doth it abo­lish 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 Unbe­leevers, are all alike under the directive, and mandatory power of the Law: And therefore since Prayer is a morall duty pre­scribed 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 ruin­ous 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 imaginati­ons 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, with­out deliberation, in Ionah his stead, should have been cast in­to the Sea.

[Page 89] Asser. 2. As the moral and natural law doth bind and oblige all men; so in every man there is some power and abi­lity 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 per­form 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 la­bour 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 du­ties, 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 for­ward the work and bring it to perfection when and where these are placed, or that he cannot work without such le­gal and previous preparations) yet ordinarly he observeth that method, it is his usual way to help us, when being sensible of the 1 King 8.38 plague of our own hearts, we are wrestling [Page 90]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 ope­ration 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 wakethDeut. 32.39. alive, and having wounded then he heals, and maketh the spirit of bondage a forerun­ner 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 lookIsa. 45.22. 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 in­fused; and thus the former inclination becometh as a ma­terial disposition to the new birth, making the subject more sit and capacious to bring forth, and entertain the man-child; like as drynesse in timber disposeth and sitteth it for the fire, and maketh it combustible: so that these legal performances, the frequenting the Ordinances and pouring out of the soul in prayer according to the present ability, doth not only, 1. Negatively dispose the soul for grace, by re­moving obstructions and impediments, and cutting off some leaves, yea and branches of sin, and drawing out some sap [Page 91]from the root; But also, 2. positively, by begetting these positive qualifications, which (though purged and rectified) remain after conversion, as siccity doth in the tree while it burneth; and lastly by using the means and attending the Ordi­nances, we cast our selves in Christs way: and who dare say that the compassionat Physician will not pity the halt and the lame while he goeth by? Certainly such as do cast them­selves in his way are at a fair venture, Christs invitation, yea and command (which all who are under the Gospel-call have) doth open a large door of hope, and may be lookt on as a sufficient warrand for successe to the obedient: the sick and diseased had not such an encouragment to come unto him while he was on earth, and yet they would venture, and their labour was not lost, he healed them all; none were sent away empty, and many got more then they sought; they came to have their bodily diseases cured, and he often healed both soul and body.

And thus it may appear, that wicked men should pray, yea and that with some sort of confidence they may draw nigh unto God. We will not now medle with the Jesuitical and Arminian principles, and two great Aphorisms, viz. 1. facienti quod in se est, Deus non denegat gratiam. 2. Deus neminem deserit nisi prius deseratur; i. e. 1. God will not deny his grace to him that improveth the strength he hath; 2. God will leave none till he first leave God, and slight his work and service; he will help forward the beginnings of a saving work, if we do not draw back. We know they can admit an orthodox glosse, according to whichZum. var. disp. ad 1. & 2. tom. 3. pag. 15, 71, 244, 254, 351, & tom. 2. pag. 135. Alvar. de. aux. disp. 58. § 7. & disp. 113. § 12. & resp. lib. 3. cap. 5. § 12. & de. aux. disp. 49. § 2. disp. 56. § 6. & 12. disp. 59. per. toram, & resp. lib. ult. cap. 20. § 2. Gul. Tuiss ad. Corv. def. cont. Til. pag. 359. & pag. 106.107.90, 98. &c. Rhet. de provid-cap. 26. &c. Although these divines apply these axiomes to the converted, yet what they say may be extended to our case and to these who are on the way to conversion. See Fenners wilfull impenitent. Zumel and Alvarez, these two great Patrons of physicall predetermi­nation amongst the Papists, and Tuisse and Rutherfoord, a­mongst our Divines, will not reject them; and we have said nothing that will import such an infallible connexion be­tween our endeavours and Gods acceptance and remunera­tion thereof, as will inferre [...], or look towards any of these axiomes as they are urged and interpreted by the adver­saries.

[Page 92]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, whoWhile we turn our back on duty, we fight against the command and sets our selves against his soveraign authoritie who commandeth. run away from him and cast off the cords of duty, Is. 27.4. But as to them who submit, who draw nigh to him in his Ordinances, and present their complaints and sup­plications unto him, he is full of mercy and compassion; that is the way, and the only right way to escape the everlasting flames of divine vengeance, that is the way (according to the following words, v. 5.) To take hold of his strength and make peace with him. Behold then how deluders abuse the Scriptures, and dare make use of that to drive men away from God, which the holy Ghost holds out as a motive to chase them in to God.

As to the place, Prov. 28.9. Whose prayer is said there to be abomination unto the Lord? We need go no further then the words to find an answer; for, saith that Text, He that turneth away his ear from hearing the law, even his prayer shall be abomination, but if the wicked will turn from his sins, he shall surely live, Ezek. 18.21, 28. Unto the wicked God saith, what hast thou to do to take my Covenant in thy mouth? But if he will forsake his wickedness, if he will vow unto the Lord and pay his vows, then saith the Lord, come and call upon me in the day of trouble and I wil deliver thee, Psal. 50.16.15. The Lord must be sanctified in all them that draw nigh to him, Levit. 10.3. If thou wilt not actively honour him by thy work, he will vindicate his own honour in thy just punishment, and make thee a passive instrument thereof, and a subject where­on his justice will work. And therefore, considering that thus the Lord is a consuming fire, should we therefore withdraw [Page 93]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 im­pudent 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 hy­pocrisie in Gods service, all the servants of God and the Word of God would joyn with them; for that's not pray­er but pratling, not service done to God, but an intole­rable 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 theSee Ch. 4. distance is still made greater and greater; but under this Pretence to cry down the use of the means, which God hath appointed for heal­ing 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 notMat. 7.13, 14. 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 impos­sible to please God, Heb. 11.6. Wherefore then should [Page 94]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 im­possible 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 ourEph. 2.14, 15, 16. 1 Cor. 1.30. peace, reconciliation, righteousness and sanctification; with­out 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 somePlacere Deo, est non modo commu­niter approba­ri tanquam voluntati suae non adversum quomodo om­nia bona na­turalia & in­differentia dicuntur pla­cere Deo: sed ita acceprari tanquam, &c. placere Deo est justificari D. Paraeus in loc. 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 littleMark. 12.34. 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 plea­sed with, and accept such, endeavours and duties performed by men, not yet1 Joh. 3.14. translated from death to life, though look­ing (with natures eye weeping, and being a little annointed and2 Pet. 2.22. enlightned by the common operation of the Spirit) towards God.

1.Or in these four respects, [...]. Negatively2. Positively,3. Compara­tively, and4. Relatively. 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 de­fects.

2. Comparatively, and that in these two respects, 1. Be­cause God is better pleased with such approaches to him, then [Page 95]with the running from him to the excesse of riot; and though the Sow when washed, is still a2 Pet. 2.22. 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 wal­lowed 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 moralVirtutes morales fideli­um specie & formaliter non differre à vir­tutibus Ethni­corum ab Ari­stotele defini­tis: multis conatur osten­dere. Frid. Wendel. phil. mor. lib. 1. cap. 7. quast. 2. idcirco in Christianorum scholis docen­das, cap. 1. quaest. 12. 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 byVid. Au­gust. vindica­tum apud Chamier. panstrat. tom. 3. lib. 4 & sophismata Bell. refutata. 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 accept­eth, 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 anIn that a voice from heaven should send Corneli­us to Peter to enquire after him, and Annanias to Paul to en­quire for him. extraordinary bles­sing 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 supplica­tions unto him, ye need not fear, he will not deal with you [Page 96]as Solomon dealt with1. Kings 2.17.23, Adonijah (as would appear) in that parti­cular did most humbly suppli­cate Solomon, though the reasons alledg­ed by Diodati and others might prevail with Solomon justly to deal with him as he did. Adonijah, he will not tear thy supp­lication, and make it a dittay against thee for taking away thy life; only beware of Adonijah his heart, do not design trea­son (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 Antimoni­ans 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 [Page 97]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 denoun­ced 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 consci­ence draw thee to the Throne? Doth it not accuse and chal­lenge 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 great­ness 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 [Page 86]there is no prayer, so that such as forbid the unregenerate to pray, do disswade them to be converted and turn to God, or be­gin 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 encou­ragements 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, entrea­ties, 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 par­don, 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 offer­ing 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 purpo­seth 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 appe­tite 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 [Page 99]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 pre­sent their request to God and constantly pursue their suit, and so they did perish, not in the use of the means, but be­cause they would not further use the means God had appoin­ted for obtaining of mercy and salvation.

You will say,Obj. 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. Ans. The Apostle speaketh not there of the faith whereby we are justi­fied (though it be true he supposeth it to be in the subject) but of the faith ofWhich ye [...] is not a di­stinct faith, but a different consideration of one and the same prin­ciple, a refe­rence to ano­ther kind of act flowing from it. audience, whereby we certainly expect a return of our prayers, asVid. part. 2. 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 diligent­ly 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 addres­ses to God, may be supposed to be sufficient for that state and condition.

[Page 100]You will say, may not wicked men lay hold on aWe pur­pose to speak to this questi­on in another place (if the Lord will) and therefore will not now di­gresse to speak to it at any long [...]h. pro­mise for audience and successe? Ans. 1. Though the wick­ed may not claim a right to any qualified and conditional pro­mise, 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 pro­mised 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 per­plex 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 to­wards 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 [Page 101]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 com­mandeth 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 im­pediments and hinderances; cast off these garments of sin, your lusts, and theseHeb. 12.1. 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, yetLuk. 15.20. 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 in­deed 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,Mat. 7.7. ask, and it shall be given [Page 102]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 beenIsa. 65.2. 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 isI speak of the adult, the Lord hath a way unknown to us for saving young ones. 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 pray­er, 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-con­demned, they areRom. 2.1 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 Antino­mianisme, which accompanieth an Orthodox profession; and I will say no more now to the speculative Antimonians, these wretched opiniators, after I have mentioned their cru­elty, not only to the wicked, in shutting the door on them, but also to the Saints in excluding, or (as we may call it) ex­communicating them from this solemn and soul-comforting Ordinance, yea then, when they stand most in need of conso­lation, to wit, in their sad nights of desertion, when neither sun nor moon doth shine upon them, when the Lord with­draws the refreshing beams of his countenance, and the sealing and witnessing testimony of his Spirit; thatJob. 29.3. candle of the almighty, whereby we might be guided and encouraged in the greatest darkness, occasioned by the [Page 103]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 thesesee Ephr. Pagit. loc. cit. miserable com­forters 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 be­come a consuming fire unto you, if you should draw nigh to him: nay say they, these legall terrors, and spirit of bon­dage, 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 beSee Pagit loc. cit. le­gall preachers who exhort either the one or the other to pray.

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 [Page 104]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 un­questionable 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 for­mality, is questioned in the schooles: I say that its disputed whether or not Christ should be worshiped under that re­dupl [...]cation and formality? for otherwise its certain and will be denied by none who professe the name of Christ, (ex­cept 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 notFranciscus Davidis chal­lengeth Soci­nus of idolatry for wo [...]i [...] ameer creature, and Socinus denyeth that such should be ac­knowledged for brethren who will not wor­ship the redee­mer. vid. Socin. de ador. Chris. advers. Christ. Franken. & in epistol. & Hoo [...]nb. Soc. conf. tom. 1. lib. 1. cap. 9. 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 wor­ship 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 personal­ly 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 specula­tions [Page 105]to the Schools, where they are disputed with greaterThese 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 wor­shiping the Mediator in both bis na­tures, and be­cause of his office. animosity thenAs may appear from these testimo­nies, which Dr. Ames (in auctar. assert. theol. de ador, Christi) al­ledgeth 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 crea­ture-worship as idolatrous, and particularly the adoration of Christ, if a creature; and there­fore 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 [...], but not according to his corporeal and humane nature. perspicu [...]ty; but sober Christians, who use not, need not trouble themselves with such subtili­ties 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 grant­ed on all hands; 1. that its blasphemous once to imagine, that the Mediator should not be adored, worshiped and in­vocated; 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 ( [...] quia non quatenus ut interpretatur Ames.) thou wast slain, and hast redeemed us to God: and accordingly the four and twen­ty 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 worship­ed 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 de­ceived, 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 provi­dence, might have known him, they glorified him not as God) have fallen into such vain, and more then brutish imaginati­ons. 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 be­ing unworthy of refutation; for these superstitious wretches (being judicially blinded, and made Rev. 17.1, 2. drunk with the wine of fornication of the great whore that sitteth upon many wa­ters) 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 com­mandment [Page 107]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 goddes­ses, to whom they haveCosterus in Enchirid. cap. 9. yea and Bellar. de sanct. beat. lib. 1. cap. 12. grants that God hath re­served that kind of wor­ship to himself alone. yet cap. 13. & lib. de cult. sanct. cap. 4. sect. 4. he contradicts his former conces­sion, and lay­eth down his position sacrae domus non solum Deo sed etiam san­ctis recté aedi­ficantur & dedicantur. and concer­ning the wor­ship and invo­cation of saints, vid. lib. 1. de sanct. beat. per to­tum, & alias passim. 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 Epi­lepsy, 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 anci­ent Doctors of the Church, that the popish Saint-worship is [Page 108]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 ofVid. ar­gument Cels­apud 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 re­darguentem, corumque va­nam excusati­onem. 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 inProv. 27.19. water, face answereth to face, so the pagan and popish way of worship; for albeit, the poor Pagans did wor­ship many gods, yet theyThus Au­gustine (in Ps. 96. nobis 97.) bringeth in one of the Pagans excu­sing their ido­latry, non il­lud colo, seu adoro quod video, sed ser­vio ei quem non video, quis est iste? numen quod­dam invisibi­le quod praesi­det illi simu­lacro, &c. vid. etiam. in Ps. 113. & Chry­sost in Eph. 5. Hom. 18. 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 igno­rance, they fell into many strange apprehensions concerning this infinite Deity, and particularly to our purpose, they ima­gined 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 busi­ness dispatched, as having power and moyen with, and com­mission from the great God for that effect. And the Plato­nicks (who were the best refined, and most polished Pagans) didVid. Euseb. lib. 15. de praep. evan. & August. in li­bris de civit. Dei. constitute two sort of patrons, to whom they did run, and by whom, as mediators, their prayers might be pre­sented to the great God; viz. their Damones or Angels, and their Heroes, or the souls of the defunct; and is not this the [Page 109]very popish doctrine? can onenon ovum ovo s [...]milius. egge be more like to ano­ther? 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 the2 King 17.16.17. host of heaven, the sun, moon and stars, and in their mad zeal to cause their children passe through the2 King. 23.10, 11. fire to Molech, yet weThough Papists run to some apocry­phal texts con­trary to their own concessi­ons, as we shall hear. 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 be­ing 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 beingHos. 1.6.9. 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 wor­ship, which they observed, while they were united in one in­corporation; 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 masterVid. Phil. Judaeum lib. de exceratione sub finem, pag. (mihi) 594. 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 Ange­lici did then creep in, which shortly after (asApud August lib de haer. ad Quodvultde­um, haeres. 39. Angelici in angelorum cultum incli­nati quos Epi­phanins jam omnino defe­cisse testatur: haec August. vid. Theodo­ret. in Col. 2.18. & Concil. Laodic. can. 35. [...], &c. Epiphanins [Page 110]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 in­vocation so generally condemned by these, will notwith­standing lick up that venom and hold it out to their followers as a cordiall, and that upon the very groundVid. Theo­phil. in Col. 2.18. alledged by these old hereticks, and condemned by the Apostle, to wit, a pretended humility, in not daring to make an immediat ad­dresse to God.

But though some few did fall into thatViz. Of Angel-worship. 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 hist­ory) 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 re­tain herEusebius with Egisip­pus calls the Church a pure and chast Vir­gin for the space of the first two hun­dred years. vid. Eus. hist. lib. 3. cap. 31. 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, wor­ship 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 Orna­ments of her own devising, till at length the mystery of ini­quity 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 Pa­gan superstition and idolatry, (though a litle purified and [Page 111]refined by subtile wits) they have adventured upon a strange remedy, (which to the intelligent, maks their disease to ap­pear 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 ano­ther 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 strum­pets, 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; forVid Ecci­um in Enchi­rid. Bellarm. de sanct. beat. lib. 1. cap. 19. Suarez. in, 3. Tom. 2. dis. 42. sect. 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 them­selves after their death should be worshiped and invocated. And thus Paul, least he should seem arrogant, must become aThus his modesty must 1. make him unfaithfull in concealing his masters will. 2. a liar, in attest­ing and pro­testing that he had concealed nothing. 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 be­ginning it was not so.

The first who did lay a stone in this foundation, seemeth to [Page 112]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 haere­ticks; so that much weight cannot be laid upon any testi­mony brought from thence. Yet let us hear how Origen doth plead their cause. O!Orig. Hom. 3. in Cant. & in Jos­hom. 16. 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. AndIn Epist. ad Rom. lib. 2. cap. 2. 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 Habeatur hoc quoque in­ter occulta Dei, nec chartis committenda mysteria. 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 pro­pounds as a mystery, and at the best but an Apocryphal tra­dition; what though the saints do pray for us? must we therefore make idols of them, and pray to them? I mightVid. lib. 7. cont. Cels. sub sin. & init. lib. 8. & hom. 6. in lib. Jes. Na­ve hom. 5. in diversos & in Epist ad Rom. lib. 8. cap. 10. &c. cite many passages where this learned man doth condemn and confute Saint-invocation as a pagan delu­sion.

But Cyprian about the year two hundred and fiftie, did ad­vance 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 didCyp. lib. 3. epist. 18. 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 bre­thren 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 [Page 113]against the Arrians this was not the least; He Vid. Athanas. orat. 3. cont. Arrian. & orat. 4. whom we should worship and invocat must be God; But we must wor­ship 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 ora­tions in the praise of Martyrs, with such artificial flowers, such apostrophe's, prosopopaea's and rhetoricisms, in sup­posing of things or persons to do, speak and appear, when re­ally there was no such thing: at length they thus un­awares hatched this cockatrice egge: for while they, by sup­position 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 [...], upon which words the greek Scho­liast saith, that it is an Isocra­tisme; for Iso­crates once and again useth this forme of speach to the dead in his orations. hast any understand­ing of these things) hear, and, &c. And in his funerall ora­tion on his sister Gorgonia, while he speaketh to her, he add­eth, [...], &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 [...]. be not too great boldnesse to speak so. And Jerome in Ne­potianus 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 supposi­tion, and according to a rhetorick apostrophe; and thus [Page 114]they might as well, yea, and did speak to inanimat creatures; So the sameNaz. orat. insanct. pasch. Nazianzen to the Ordinance of the Passe­over, 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 them­selves: yet it cannot be denyed, that by this affected elo­quence they laid snares, not only to simpleAbout that time the monastical kind of life is thought to have its rise; yea, some af­firm that Basil himself was the first father and inventor of it amongst Christians, though not a few do rather think that Paul the The­ban, was the first that practised it, about the year 260. and that Anthony did first plead for it, and per­swade unto it, anno, 300. monks, but also to themselves (which may serve for warning to all Mini­sters 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 per­formed 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 idola­trous 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 pri­vate 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,See that Council (as to that particu­lar) fully vin­dicated by Dr. Usher, in his answer to the Jesuits chal­lenge, pag. 460. &c. 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 in­vention, and need add no more; especially sinceChemn. 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. Chemni­tius, [Page 115]Vsher and Forbesse, have said enough for vindicating the truth and the first and purest times, from popish imputa­tions; and we might to good purpose here set down Dr.Ibi. cap. 5. 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 in­vocation, were (as is thought) some women, and therefore its called by Epiphanius, the [...], Epiphan. Heres. 79. womans heresie. And the first, who laboured to have the Saints publickly invocated in the publick prayers of the Church, was one Peter Vid. Chemn. loc. cit. pag. (mihi) 339. & W. Per­kins demonstr. probl. 2. vol. pag. 529. Gna­pheus 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 manyUsher, Perkins, Chemnitius, loc. cit. 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 learn­ed, judicious and most approven Fathers affirm, that albeit, 1. In the dayes of Nazianzen, there were several ground-stores brought for this work, to wit, the rhetorical Dialogues, and apostrophes to the defunct, which, 2. were afterwards laid by some foolish builders, yet with much doubting and haesi­tation; and 3. though some did call to the martyrs, yet they did not invocat them, they were (asUsher loc. cit. pog. 444. and Geo. Cassand. a moderate Pa­pist, thinks it yet sufficient only to present our wishes and desires to them, and not to pray to them, satis est si dicamus per modum desiderri eas interpellatio­nes explicari posse, &c. oper. pag. 1109. vid. Uss. one speaketh) only vocati, not invocati, they were desired (as we do the living) to pray with us, but were not prayed unto. 4. Though some did call upon them, yet with some moderation, not pleading their merits, and only in their private devotion; Yet 5. till after the death of Epiphanius and Augustine (these two great opposers of this idolatrous invention) it came not to its height; but after a little while, it fell into the hands of someSuch as Prudentius, Paulinus For­tunatus, &c. Poets, who without all modesty, used a licentious [Page 116]liberty to passe all bounds, and by a strange kind of metamot­phosis to make new gods and mediators of holy men and mar­tyrs; but all this time it was kept, as it were, within doors, in the private or domestick worship, till about the year six hundred. For albeit, Gnapheus before that time essayed to have insert it into the publick Liturgies, yet he and his moti­on were rejected; that great work being reserved for Grego­ry the great, who, for that and his other superstitious conceits, may well be called the grand innovator and father of super­stition: and then lastly, Adrian the third, about the year eight hundred eighty five, did put on the cop-stone, claiming to himself and his successors, the power of Canonization, and making Gods of men.

We need not stay long in confuting this dream, yea, one of its patrons, the learned Swarez, doth furnish us with an argu­ment (confirmed by the authority of their master Thomas) in which we may rest, viz. No Religio­nis virtus cir­ca solum De­um versatur sed oratio est proprius actus religionis &c. Swar. loc. cit. cap. 9. sect. 2. religious act can without idolatry be terminated in the creature; But must only be directed to God; But prayer is a religious act: Ergo. And before he brings this, he tells us, that the conclusion of it must be supponed as certain: You will then say, the controversie is at an end. O! but hearken and ye shall hear a limitation, its certain (saith he) that prayer under some consideration, as it belongeth to their cultus latriae, doth only belong to God; but as it falls under cultum duliae, so it may be ten­dred to Saints, We will not now meddle with these strange terms; but, in a word, he grants, that prayer, as it is a religi­ousIbid. cap. 7. & 8. act, cannot be made to any creature without grosse impiety, and thus he hath hit right; for their idolatrous Saint-invocation, being a most impious and idolatrous abomi­nation, can be no religious performance, nor savour of piety and devotion.

1. We may argue thus, we must not call on him in whom we do not believe, Rom. 10.14. But wo to him that belie­veth, or trusteth in any meer creature, and makes it his arme and citty of refuge, Jer. 17.5. Ergo. O saith Bellarmine, the Prophet Jeremy must be mistaken, for otherwise Saint-invocation must be disclaimed; forNon po­test sanctos in­vocare qui'suo modo in eos non credit & in iis non spe­rat, Bell. de sanct. beat. lib. 2. cap. 20. sect. ad primum. none can be said to [Page 117]call upon the Saints, who doth not in his own way trust and hope in them: But, thus saith the Lord, cursed be the man that trusteth in man, under what pretence soever, for his heart must depart from the Lord: If any thing of it thus be let out towards the creatures, He will accept of none of it, He dow not away with a corrival.

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

As for the two texts Bellarmine citeth, the first, viz. Gen. 48.16. It is most impertinently alledged, and it is as impertinently applied, viz. not to the present point of trust­ing in, but of calling upon, the Saints: and thus also he con­tradicteth himself, while he grants that the Saints were not invocated under the old Testament; and the text speaks only of the adoption of Manasseh and Ephraim, to be accounted as Jacobs sons; and thus to become heads of two distinct Tribes; and now Jacob, by these words of his blessing per­forms what he said, ver. 5. As for the other place, we remit him to their ownCajet. in Philem. Cajetan, who hath so much modesty as to blush at the popish glosse, and will not have the Saints there (viz. Philem. ver. 5.) to be named as the object, but as theFides re­fertur in sanctos tan­quam conser­tes fidei. subject of faith; so that Philemon there is com­mended for that faith, which he had with all Saints, and not which he had in the Saints; but as to the genuine sense of the words, we rather close with Theodoret, viz. that the Apostle having named faith and love, doth assign to each of these its proper object, so thatYet here there is an in­version of or­der, vid. Calv, in loc. faith must be terminated in the Lord Jesus, and love in the Saints.

2. These who teach for doctrines the commandments of men, do in vain worship God, Mat. 15.9. Wo to such [Page 118]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 rebu­ked for, their errour, as Act. 10.25, 26. Rev. 19.10. and 22.8, 9.

O! but may Saint-worshipers say, what is refused in modesty, should not therefore be denied or withheld. O! but hearken, and ye shall hear reason for their refusing, yea, and abominating that service and homage. O! saithWhat Peter abomi­nateth while he was on earth, he will not accept while he is in heaven, until the reason he used prove null, and he leave off to be a man, or fel­low-creature with us. Peter to Cornelius, why wilt thou fall down at my feet? Ah! am not I a man, and wilt thou make an idol of me? and see thou do it not (saith the Angel to John) for I am thy fellow servant and of thy brethren, worship not me but God. We may here admireBell. de sanct. beat. lib, 1. cap. 14. sect. ad 4. dico. Bellarmines impudency in pleading Johns practice as a rule and ground for ours; Whe­ther (saithnum me­lius Johanne norunt Calvi­nistae? &c. he) did John or the Calvinists best know if Angels should be worshiped? And wherefore are we repre­hended for doing what John did? Ans. Because John him­self is reprehended, and who knowing what he saith, would affirm that we should practise what is condemned in him, and make that for which he was rebuked a rule whereby we should walk. Albeit Balaams asse, when she saw the Angel of the Lord standing in the way, turned aside; yet these men, though they hear an Angel from heaven crossing their way, and cal­ling to them to halt, they will notwithstanding drive on and go forward. 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 [Page 119]derived to him from the first Adam, he was subject to mistakes failings and infirmities: and whether shall we think that John, or the Angel, was in an errour? for both could not be right, there being such an opposition; the Angel condemn­ing what the Apostle practiseth, and holding out a reason for his reproof; and Johns relapsing into the same fault, is a fur­ther proof of his weakness, while he was surprised with the glorious appearance of the Angel; but it no wayes helps Bel­larmin's cause: But the Angels renewed reproof, is a new confirmation of his errour; for though, Mala non sunt bis facienda; yet pulchra & vera sunt bis dicenda, eoque magis observanda. The oftner an evil is committed, it is the worse; but the oftner a truth is inculcated, it should be the more hea­ded and observed. Then, while Papists shall be able, 1. to con­vince us, that they know better how to entertain Saints and Angels, then they themselves know how they should be used by us; yea, 2. While they shall make good, that the holy Angels can dissemble, and, like men, in their vain complements, refuse what is due to them, and bring a lye to back their complement; and, 3. Till they can prove that their canoni­zed Saints are not yetAccord­ing to that usual synec­doche totius pro parte, the soul (as being the nobler part) gets the denomination of the whole. men, their fellow servants and creatures, they must have us excused if we challenge them of idolatry, while they give the worship wich is due to God unto the work of his hands.

3.Arg. 3. We should only pray to him, who is, 1. omnipotent and able to save and deliver, and to doEph. 3.20. exceeding abun­dantly, above all that we can think or ask; 2. Omnipresent, and alwaies at hand, who is not on a journey (as1 King. 18.27. Eliah mockingly said of Baal, while his Priests were crying unto him) and far from home when we knock; 3. Omniscient, and knows the very1 King. 8.39. thoughts and desires of our hearts, he must know our wants and hear our cryes and complaint, he must not be a sleep, or diverted by talking with some other petitioner; so that like Baals Priests, we should cry aloud to awaken him, or wait till he be at leasure to hearken to us: but there is only one Omnipotent, to whom all things are possible, Mat. 19.26 One who is omni-present, from whose presence we cannot flee, run where we will, Ps. 139.7, 8, 9. [Page 120]And only he is omniscient, from whose eyes nothing is hid, and he it is (and he only) with whom we have to do, Heb. 4.13. Ergo. Albeit Papists dare not so impudently blas­pheme, as to ascribe any of these divine attributes to the creature, yet (say they) the Saints in glory have power with God, and he hath put in their hands the dispensation of mercies, and by beholding his face, they see there, as in a glasse, though not all things whatsoever, yet what concern­eth them, and is pertinent to them to know, and thus they must know and hear when we pray unto them. Ans. Yet Scripture holds forth the ministry of Angels, Heb. 1 14. but it doth not speak of any such ministry committed to the Saints after their removal; but supposing it were so, should we therefore rob the master, and give to his servant that honour and glory, that is due to him alone? I am the Lord (saith the holy one) that is my name, and my glory will I not give to another, neither my praise to graven images, Isa. 42.8. Idolatry in the Word, is frequently called whoredome: now it were a poor plea for the whorish wife to say to her hus­band, ye sent your servant to wait upon me, and minister unto me; or, I knew such a one to be your friend and have moyen with you, and why might I not then use him as my husband? since ye loved him, why might I not deal kindly with him for your sake? And should not the honest servant, if tempted by an impudent woman, say withGenes. 39.8, 9. Joseph, my kind master hath committedQui ba­bet habentem omnia, habet omnia. all to my hand, neither hath he kept back any thing (in that he hath given me himself) ex­cept his glory, how then can I do this great wickedness to rob him thereof? We heard how Peter and the Angel would not, durst not rob him thereof; and how zealously did Bar­nabas and Paul protest against their madness, who would have sacrificed unto them? And little know these deluded creatures with whatNemo di­cat, timeo ne irascatur mihi angelus si non illum colo, tunc tibi ira­scitur quando illum colere volueris; bo­nus est enim & Deum a­mat, &c Au­gust. in Ps. 96. indignation the holy Angels and the spirits of just men, do abhor these spiritual sacrifices of prayers and praises, which deluded idolaters do offer up unto them.

As for that glasse of the trinity, in which they imagine the Saints to behold all things that concern them, and so what [Page 121]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 andQuos sim­pliciter illud cōmentum re­jicere affirmat (inter quos e­numerat ipsum Thomam sect. 9. & om­nes Thomistas sect. 14. & omnes Theolo­gos, sect. 15. ex quorum pla­citis argumen­tatur contra hoc fictitium speculum) Mart. Becan. theol. schoi. part. 1. tract. 1. cap. 9. q. 13. others, whom the Jesuit Becan citeth and followeth; to which we may add Henricus Gandavensis, quo [...]. 6. art. 4. (whomDom. Bannez in 1. tom. 1. ad quaest. 12. art. 8. Bannez will have the first who removed the black from the back of that glass) and our learned Country­man, Io. Major, in 4. sent. dist. 49. quaest. 5. So thatQuilibet beatus videt in verbo (hee est, in essentiâ divinâ) tan­quam objecto cognito, ut ex­plicatur ab aliis, ea omnia quae pertinent ad suum sta­tum, ut docent communiter omnes theologi cum S. Tho. 1. p. q. 12. art. 6. haec Alvar. in 3. quaest. 10. art 3. disp. 55. § it. Didacus Alvarez hath wronged himself, while he would abuse the reader in making him believe that all Theologs, with Thom. 1. part. quaest. 12. art. 6. (but as he hath mistaken the thing, so also, he or the Printer, the figure; for in that sixth article, Thomas speaketh not one word to that question, but art. 8.) do teach, that the Saints, by beholding of God, doRectè Calvin. in 1. Cor. 13.8. imaginantur (inquit) Papistae, sanctos ex reftexo lumine quod haebent ex conspectu Dei videre totum mundum, sed profanum est figmentum & prorsus gemilitium quod Aegyptiacam Theo­logiam magis recipit quam Christianae philosophiae conveniat, &c. see in him all things that belong to their state.

You will say, what prospect have they who reject this glass, found for the Saints to look down from heaven to earth? Ans. Martin Becan. loc. cit. Becan, for healing the wound he had made, bringeth three sorts of plaisters (nor knowing any thing on which he could rely) 1. The report of those who daily come from earth; (as if the dead, after their arrival in heaven, made it their work to shew to their brethren what was do­ing on earth when they removed from it.) 2. The rela­tion of Angels; as if these ministring Spirits, for the heirs of salvation, did minister unto them after they were brought home to their Fathers house; they are indeed [...], but [...]; they are ministring Spirits to them who shall be (not to these who al­ready are) heirs and inheritors of salvation, Heb. 1.14.) 3. Revelation from God, as if the Lord did say unto them, pity such and such a man, for he prayeth unto you; but will not the Lord rather pity and shew mercy of himself then wait upon, and thus, as it were, deal with others, that they may deal with him for that effect? And then I would ask, [Page 122]what warrand they can produce for such a revelation? and how they came to know it before it was revealed unto them? and whether it be an extraordinary dispensation or not? whether the Lord maketh such a revelation to the Saints im­mediatly, or by some signes and instruments? and what these are▪ &c. Bell. de sanct. beat. lib. [...]. cap. 20. Bellarmine finding himself at a loss here, hav­ing alledged four opinions of the Roman Rabbies, he leaveth the question with this uncertain determination, that one of these four, (viz. that dream of the glass of the Trinity) is most probable; and another, (viz. the last of Becans sub­terfuges concerning divine revelation) is more fit and effi­cacious for convincing of haereticks, and that the other two are not satisfactory.

We may fitly here alledge Erasmus, his pithy Sarcasme, as being more pertinent then Arguments, while we have to deal with such obstinat adversaries. There was one (saithApud Chemn. loc. cit pag. (mihi) 296. he) who in the time of a storm, being in great danger, and seing every one to run to his tutelar Angel, reasoned thus with himself, If I should now call upon our Nicholaus, (to whom the care of Sea-men is committed) perhaps he will not hear me, and is ignorant of my hazard; and though he know my condition and hear what I say, yet, what know I but he may be so busied and taken up with the complaints of others, that he hath no leasure to help me; therefore he resolves to take the surest and shortest out, and immediately to run to God in Christ, who is able and willing to pity us, and who hath commanded us to call on him in the day of trouble, and pro­mised to deliver us, Ps. 50.15. Surely, thatVid Chem. ibid. Nobleman that was with George, Duke of Saxony, at the time of his death, did rightly determine the controversie that was among the Moncks; some counselling him to pray to Mary, some that he would pray to the Angels, others to this and that Saint: O! saith this Nobleman, your Highness, as to civil and politick affairs, used alwayes to say, that the streight way was the shortest and best: wherefore then suffer ye your self to be misled, by looking after these Maeanders, these crooked and by-wayes? and do not rather directly run to God in Christ, who is able and ready to help all these that come un­to him.

[Page 123] 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 (saithAugust. de consens­evang. 1.2. Deum sic cole­re oportet quo­modo scipsum colendum esse praece [...]it- [...]ora­re aliter quam Deminus do­cuis, non igno­rantia solum sed culpa est. quare hono­randus esse non intelligi­tur nisi ipse docuerit hono­randum, dei honorem per De­um docemur; non est de Deo humanis judi­clis sention­dum, Aug de trin. lib. 5. Austin) so worship God, as he hath prescribed; and if thou pray otherwise then he hath taught thee, thou offerest to him the sacrifice of a fool, thou must not make thy reason a rule for his service. 2. They must doubt, whether these new patrons will accept of that piece of homage from their hands, since in the Scrip­tures we read of none, who would thus suffer their master to be robbed of his glory. 3. They must waver and doubt, con­cerning the state of those to whom they pray, whether they be in hell or heaven; thus their Rabbies,Cajet. tract. de in­dulg. Canus lib. 5. cap. 5. Joan. Pic. Mirand. apo­log. quaest. 7. Bell. loc. cit. § respondeo sanctorum. 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 apo­cryphal and uncertain; yea, saithTanta 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. Mirandula, we should as well believe the Church when it passeth a sentence of con­demnation, 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 them­selves?) 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. Ca­tharin, &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 Adve­cats [Page 124]that they know not whom to employ; and thereforeRibadi­neira in vita Borg. Franciscus Borgia did appoint, that that controversie should every moneth be determined by lot, which custome is punctually observed by the Jesuits, who (asLorin. in 1 Act. 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 onMat. 6.9. Luk. 11.2. 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 great­est Angel (saithQuod co­lit uminus An­gelus id colen­dum ab homine ultimo Tertul. advers Marci­on. lib. 4. Tertullian) have one and the same ob­ject 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, [...], personally for the first person of the Trinity, and not [...], essentially as it is com­mon 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 byDe Christo lib. 1. cap. 17. &c. him­self and all orthodox Divines in their disputs against the Ar­rians, (viz. that when one of the persons of the blessed Tri­nity 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 [Page 125]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 an­swereth, 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 (saithQuod illi adhuc inferni carceribus clausi detine­rentur Bell, ord. dis. de beat. & canoniz. he) they were then kept in a prison of hell viz. in limbo patrum, and there­fore 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 theAnno 1550. See [...]po [...]sw. hist. Ch. Sect pag. 91. Reformation, there was a great debate in the University of St. Andrewes, whether the Pa­ter noster should be said to the saints; and after much dis­put 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. ButBell. loc. cit cap. 10. § 6. ibid. Bellarmine con­demneth 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 [...] [Page 126]their Dulia, which they give to Saints, doth import more servitude, reverence and subjection then their Latria, which they allow to God; and therefore,Bell. loc. cit. cap. 12. Bellarmine had rea­son 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 supersti­tion and idolatry) to be a cloak to cover their apostasie. yea, in the preface to that disput, he grants that Saint-invocati­on is eximium adorationis genus. AndAzor, in­stit. moral. tom 1. lib. 9. cap. 10. 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-wor­ship 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 wor­ship 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 Gen­tils 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 them­selves 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 [Page 127]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 wor­ship 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,Thom. 22. quaest. 83. art. 3. con­clus. art. ma­nifestum est quod est pre­priae religionis actus. Thomas granteth, that its most certain that prayer is a religious act; and all theVid. Thom. ibid. & quast. 81. art. 1, 2, 3. 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. AndEst eximi­um adoratio­nis genu [...]. Bell. ord. disp. de [...]eat. & Canoniz. vid. Azor. in [...]t. moral. tom. 1. lib 9. cap. 10. 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 Leviti­cal Oblation, while he calls it a spiritual sacrifice, 1 Pet. 2.5. [Page 128]And so it must be more noble and excellent, then these outward and material offerings. It is not (saithSacrifici­um verum non est quod ex ar­câ, sed quod ex corde pro­fertur, nec quod manu sed quod mente libatur. Lactant. de opif. Dei cap. 2. 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. AndThom. 22. quaest. 83. art. 3 orando tradit homo mentem suam De, quam ei per reverenti­am subjicit & quodamodo praesentat. And yet he makes it the subject of the following article, to shew, that we should pray to the Saints. 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 divert­ed, 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 invitedMat. 11 28. 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 Taber­nacle the whole congregation might pray, but none might enter into the Holy of Holies, but the high Priest with blood, Heb. 9.6, 7. All Saints may joyn on earth in this lower and outer Court; but in the heavens, that Holy of holies, only our high Priest appeareth for us, presenting our sacrifi­ces, and mingling his blood (that excellent perfume) there­with, Heb. 6.20.

[Page 129]But Papists would cloak the matter with a distinction be­tween a Mediator of intercession and a Mediator of redempti­on; and they say they do not wrong Christ, while they sub­stitute many intercessors, since they only acknowledge him to be the Redeemer. Repl. But if we beleeve the Scriptures, then we must grant, that as there is but one God, so there is but one Mediator between God and man, to interceed with God for man; to wit, the man Christ Jesus,Its obser­vable that the Apostle here, while he speaketh of prayer exclu­deth the medi­ation of all others, as Calvin well observeth, at­que horum quoque in­su [...]sitatem co­argu [...] loci circumstantia quandequi­dem hie de precibus ex professo tractatur. Calvin in 1 Tim. 2, 5 [...] 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 byPro quo autem nullus interpellar sed ipse pro emni­bus, hic unus verusque me­diator est Aug. lib. 2. cont. Parm, cap. 8. Austin, He for whom none interceedeth, but he for all, must be the alone and true Mediator. But such isBell. loc. cit. cap. 20. § hanc ratio­nem secutus est B. Au­gust. Bellarmines, rather im­pudence then ingenuous confidence, that he dare cite this pas­sage for clearing one of his distinctions: But yet he is pleased to take notice of Calvins abuse (as he would make us beleeve) of that place: yet in effect saith nothing to that, which mainly striketh at the root of Saint-invocation, viz. that Christ is the alone and true Mediator, and therefore all other mediators, to whom we offer our prayers, must be so many empty shadows and lying waters, which will not refresh the weary passenger. And the following words (which Bellarmine either hath not been at the pains to read and pon­der, or else of purpose passeth over) will sufficiently vindicate Augustine from the popish false glosses; for, saith he, Nam si esset mediator Paulus, essent utique & caeteri co-apestoli ejus, ac sic multi Mediatores essent, nec ipsi Paulo constaret ratio qua dixerat, unus enim Deus, unus Mediator Dei & hominum, homo Christus Jesus, Aug. loc. cit. But as redemption and intercession must not be separated in the Mediator, neither have the authors of that distinction sepa­rated [Page 130]these in their practice, but to whom they have run as un­to intercessors, to them they have leaned as untoVid. Cal­vin in 1 Tim. 2.5. Redeem­ers. Thus in their Litanies and forms of prayer, and particularly in Mary her Psaltery, published to the view of the world, they call to the Saints as authors and procurers of mercies spiritual and temporal. O! what blasphemy hath been vented in their blind zeal towards these strange gods? The learnedChem. exam. Conc. Trid. part 3. in decr. de in­vocat, See al­so Dr. Usher lol. cit. Chemnitius hath set down a large catalogue of this kind of abomination and impudent idolatry, especially in their supplications to the virgin Mary, in which they call her the queen of heaven, the mother of mercy, their hope, life, refuge, strength, &c. and in her Psalter they have as­cribed to her, what was said by the Prophet in the Psalms, for proclaiming the glory and majesty of God, viz. that Psalter B. Mar [...] virg. Ps. 18. Ps. [...]7. Ps 30. &c. 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 salva­tion, her mercy endureth for ever; except our Lady build the house of our heart, the building will not continue, &c. Be astonished, O ye heavens, and be confounded, O ye earth, (who to this day declare the glory of your Maker) to see the sons of men (for whose use ye were made) thus to dishonour their Master, and to give his glory to the poor creature. If their set forms compiled by the learned, be laden with such stuffe, what must then the licentious liberty be, which the rudeLet us hear Calvin who was better ac­quainted with their practice then we who live at suc a distance. Quod Satan sub papatu eousque per­duxit ut vix millesimus quisque me­diatorem Christum vel titulo tenus agnosceret — ita illis nomen est invisum ut si quispiam Christi Mediatoris faciat mentionem praeteritis sanctis mox suspicione gravetur haeresios Calvin. in 1 Tim. 2.5. multitude takes to themselves at their private devotion? And albeit Bellarmine, Suarez and others, dare not own these execrable blasphemies in point of dispute, yet take their best refined speculations, and view them narrowly, and they shall appear to be nothing else but a nursery of such abominations; and though in their debates, they will not (because they cannot) defend, yet who is he amongst them that freely rebukes, or takes pains to remedy this evil, though so publickly and frequently committed? [Page 131]Yea not only their Postillators, with the rable of their ignorant and blind preachers, but their most learned and sub­tile Rabbies do lay the foundation for such a superstructure; theirMagist. sent. lib. 4. dis. 45. Scot. ibid. q. 4. Thom. 2.2. quaest. 83. art. 4. in corp. summa Tab. 5. orare Bel­larm. de sanct. beat. lib. 1. cap 20. Suarez. loc. cit lib. 1. de or. cap. 10. § 12. &c. I might here fill some pages with citations. Lombard, Thomas, Scotus, Summa Tabiena, Bel­larmine, Vasquez, Suarez, Valentia, Bannez, Beca­nus, &c. do maintain and plead, that the Saints by their merits do obtain, and thus with their money purchase an an­swer to our prayers. I needed not have named any for this, it being the doctrine of all the popish Clergy; who of them have written on this subject, who doth not make the merits of the Saints the ground of Saint-invocation? According to theirThom. loc. jam cita­to. masters doctrine, Orationem porrigimus sanctis ut eorum precibus ac meritis orationes nostrae sortiantur effe­ctum, 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 theVid. de­cret. publica­um, sess. ult. t die 3. Dec. 1563. de pur. invoc. &c, 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-worship­pers, 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, tillDeut. 32.15. Jesurun-like they have lightly esteemed, and kicked at the rock of their salvation. Its long sinceBodin in method. hist. cap. 5. pag. 100. S. An­tonius a ple­risque in Ita­lia & Gallia Narbon [...]nsi ardentiori vo­to certe majo­ri metu colitur quam Deus immortalis. Bodin ingenu­ously 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. AndCast. cons. art. 21. quidam homines non mali certos sibi sanctos tanquam patronos deligunt inque eorum moritis & intercessione plus quam in Christi merito fiduciam ponunt. [Page 132] Cassander grants, That some well meaning men, having cho­sen some Saints to be their patrones, do trust more in their merits and intercession then Christs. AndVives in lib. 8 August. de civil. Dei cap. [...]7. Vives lam [...]nt­eth, that many are come to that height of Idolatry, that they worship their he and she Saints no otherwise then God himself. Nay saithBiel in canone. Mis. lect. 30. Biel, many of us are often more affected to­wards 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 pub­lished 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: Andloc. cit, Vives confes­seth, 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 to­wards 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 bold­ly 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.

[Page 133]As for the first, not only do they hold out the Father as an angry and implacable one, to whom sinners dare not ap­proach, (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 be­come 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 Vir­gin 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 byBell. loc. cit. cap. 17. § 2. probatur. Bellarmine andSuar. ubi supra § 17. ex Ber. ser. de B. Virgine. 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, thatPater cae­lcstis cum ha­beat justitiam & [...]isericor­diam tanquam potiora sui regni bona justitia sibi re­tenta miseri­cordiam ma­tri virgini concessit Gab. Biel in c [...]n. miss. lect. 80 vid. etiam Berchorium lib. 19. mora­lit. cap. 4. & Jo. Gerson tract. 4. super magnisicat. 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 Et ideo si quis seusit se gravari a foro justitiae Dei appellet ad forum miseri [...]ordiae ma­tris ejus. Bernard. de bust. maral. part, 23. serm, 3. appeal from the sons justice, to the mercy of his mother, and therefore she is commonly cal­led the mother of in o [...]sto [...]o beatae Mariae. mercy, and theBerchorius loc. cit. 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; [Page 134]while as they pray to the Virgin, that by the right of a mother shee would Jure ma­tris impera fi­lio tuo dilectis­simo Bonav in Cor. B. mar. virg. &. oper. tom. 6. command, yea and Inclina vultum filii tui super nos, coge illum. &c. Psalt. Bon. seorsim edit. Paris. compell him to shew mercy to sinners; for Ʋt docet lex divina, tu illius es domi­na, nam lex ju­bet & ratio matrem praeesse filio, haec ex li­bro cui titul. Antidotum animae. O faelix puer­pera nostra pia­ns scelera jure matris, impera redemptori missal. Rom. 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 num­ber of their cities, (as is said of back-slyding Judah, Jer. 2.28.) but to the number of the inhabitants; non tantum pro­numero Its observ­able that Bel­larmine reck­oneth this a­mongst Calvins calumnies and yet returneth no answer unto it Bell. loc. cit. cap. 16. § 4 dicit 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 for­get 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 intercessi­on of th [...]ir Saints, then in the merits of Christ. But you'll say, can any be so shamelesse as to avouch, that of them­selves? yet we heard also Jacobus de Valentia his impu­dence, in professing (that we have no other refuge in our ca­lamities but to run to the Virgin Mary the mediatrix, to pa­cifie her sons wrath; quae iram filii sui placabit. and O! saith anotherExpedition in calum est via per Francis­cum quam per Christum apud Wendil. Christ. theol lib. 2. cap. 5. it is a more expedite and ready way to heaven by St. Francis, then by Christ. But I am weari­ed [Page 135]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 Swar. loc. cit. cap. 10. § 3.4. he) suffice for con­firming 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 Ratio potis­s [...]ma sumenda est ex responsi­one ad argume­ta haerti [...]orum ibid § 3. 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 onlyIbid § 3. Alb Pigh contr. 13 Bellar. loc. cit. cap. 19. &. ced. disp. Salmer in 1 Timoth. 2. disp. 8. &c. 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 [...]elivered 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 Dom. Ban­n [...]z in 2.2. art. 10. in quadam (nam varias ha­bet conclusiones iste tractatus.) conclus. 2. pag (mihi) 107. ne­que apertè neque obscurè, neque expressè, neque impressè, &. in­volute sacrae lite­rae docent orati­ones esse ad san­ctos facieudas &c. Bannez confesseth and pleadeth that neither explicitly or implicity, directly or by consequence, 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 [...]; 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 ingen­nous as to confesse, they would not want for a reply from us.

[Page 136]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 exhor­tation 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-wor­ship: 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 confirma­tion 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 con­stant practice of the godly in all ages, for their encourage­ment in the performance of this duty. And thus the disparity between the living and the dead, as to the present case, is mani­fest; 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; [Page 137]the Augustan, the Saxonick, and the Wirtenbergick confessi­on, 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 themCrede­bam ad calum­nias non­nullorum re­pellendas sa­tis esse si dica­mus per mo­dum desiderii eas interpella­tiones explica­ri posse quod minus habet absurditatis & divinarum literarum ex­emplis congru­it, &c. Cas­sand. epist. 19. ad Molin. vid. etiam schol. in hym. eccl. operum pag. 242. (George Cassander a moderate Papist) doth professe to be his judgment, Our interpellaetions, saith he, should be ex­pounded 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 mode­sty in this and other particulars, he is accounted by the rest to be a luke-warm Catholick: but thus, if they would onlyThe first of these (accor­ding to our way of speech) only importing a desire and request, but the second an act of worship. 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 (whichAcce­dunt postreme infinita mira­cula, &c. Bell. loc. cit. cap. [...]9. 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 ma­ny 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 fol­loweth, 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 [Page 138]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, August. de ver. relig. cap. 55 Honorandi sunt propter imita­tionem, non adorandi propter religionem; honoramus eos charitaete non servitute; de civit, Dei lib. 22. cap. 10, nominantur a Sacerdote, non in­vocantur. 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 imi­tate them in their humility, faith, patience, zeal, &c.

But praise be to our God,Ʋse 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 ad­mission: 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 [Page 139]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 norHeb. 13.10. Altaer; why do we not then dayly bring our offering; our Priest will not mingle our blood (asLuk. 13.1. 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 despe­rate 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 oneAccepe­runt justi, non dederunt coro­nas; & de fortitudine fi­delium exem­plae natae sunt patientla non dona justitiae. L [...]o. 1. Papa epist. 83. ad Palist. epis. cap 4. penny wherewith they might buy for themselves, how shall they be able to lend to others? Their reward was not ofRom. 4.4, 5. 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, [Page 140]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 Ps. 16.11 pleasures, that are at his right hand for evermore.

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 despe­rate 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 pro­mises of successe, that we may draw nigh to him with con­fidence. 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 itsViz. part. 2. in the sup­ports of faith, and part. 4. in the motives to the frequent practice of this duty. 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 quali­fied 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.

[Page 142]TheWe will not here meddle with the School de­bates and sub­tilties con­cerning the conformity of our actions to the will of God. Albeit for the most part the Rab­bies are very grosse and erroneous, yet I know no question handled by them with so much obscuri­ty and confusi­on 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 Ray­nand. 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 be­tween 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 er­rors, but also contradictious in one and the same author: but we shall only meddle with so much of that question as concerneth our present purpose. will of God (as to our point) way fall under a threefold consideration, 1. as it doth import the decrees and eternal purposes of God. 2. The commands and precepts; and 3. the promises. The Scriptures frequently hold forth all these as the will of God, and so we must speak of them. For albeit the commandments and promises, are rather signs of Gods will and expressions; the one, viz. the command­ments, of our duty; and the other, viz. the premises, of our reward, the one holding out the rule of, the other, a comfort­able motive to obedience. Yet they do suppose, and carry along with them the mind and will of God, not concerning events which must come to pass, but concerning our duty and carriage; they shew unto us what God hath appointed us to do, and what would be well-pleasing and acceptable un­to him; and what we may expect from him when we make conscience of our duty, and are carefull to obey and conform our wayes to his will.

As for the first, the purposes and decrees of God concern­ing the futurition of events, cannot be the rule of prayer: God's determining and appointing that such things shall, or shall not come to passe, cannot be a warrant and rule for us to ask, or not to ask such things. 1. Because the decrees of God are hidden and not known to us, but by their execution, and thus if the decree were a rule, we should not know what to ask till we had received, and then we should praise and not petition: it were foolish to ask what we have already gotten. 2. There could be no sinfull omission, and none must be ob­liged [Page 143]to do more then he doth; for God not having decreed that he shall do, he must (according to that opinion) want a rule and warrant for acting and doing, and so cannot be obli­ged to do, but must do well in not doing, and become guilty if he did act and do. 3. If the decrees of God concern­ing the futurition of events 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, oppressi­ons, &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 un­known to us, till the event and execution bring them to light; yet if the eternal and immutable purpose of God were revealed unto us, and therefore so far as, and when it is dis­covered and 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 pur­poses. For though our ignorance may excuse and diminish our guiltiness in part, yet it cannot altogether remove it, nor annul that real opposition, that is between our prayers and endeavours and the decrees of God. And thus the godly, when they meet with disappointment, and thus come to see that they have had the decree of God against them, must be in a sad plight, when they consider, that all the while they have been fighting and rebelling against God in their prayers, endeavours, &c.

[Page 144]As therefore we must not make Gods secret decrees con­cerning things that shall come to passe our rule, so neither though they were, and when they are revealed to us; for, Herod, Pontius Pilat, and the people of Israel did no­thing against our blessed Saviour but what the hand and coun­sel of God had determined to be done, Act. 4.27.28. And yet that was no plea for them; and though they had (as all of them from the Scriptures might have) known the mind of God in this, yet should they not have prayed for grace, whereby they might have been enabled to withstand temp­tations to such a vile fact? and was it not their duty, notwith­standing of such a decree, to own and stand for Christ? and had it been a sin in Hazael to continue in that good mood, in which he seemed to be, when he ask't if he was a dog to commit such wickednesse and cruelty as the Prophet foretold to be don by him? 2 King. 8.13, 12. Christ shew to Peter that he should deny him, and that the rest of the disciples would forsake him, and be offended because of him, Mat. 26.31. Joh. 16.32. Will any man therefore imagine that it was not lawfull for Peter, and the rest of the Apostles toAnd then Christs exhor­tation to watch and pray Mat. 26.41, had been needlesse if not also sinfull. pray, watch, and strive against the temptations wherewith they were to encounter? Nay if this foundation were once laid, what vile and abominable inferences might be drawn from it? That holynesse were needlesse, yea that there could no sin be committed by devils or men, and that the vilest wretch did no lesse please God then the holiest man on earth, or Saint in heaven; because that all things that come to passe do fall under the decree of God; thus also the wicked son (ac­cording to that well known instance ofAugust. Ench. rid. cap. 101. Aliquan­do autem bona voluntate ho­mo vult ali­quid quod De­us non vult — tanquam si bonus filius patrem velit vivere, quem Deus bona vo­luntate vult mori, & rursus fieri potest ut hoc velit homo voluntate ma­lâ quod Deus vult bonâ ut si malus silius velit mori pa­trem, velit hoc etiam Deus, &c. vid loc. Augustin) who wisheth his sick Fathers death, that he might enjoy the inheri­tance, would be more innocent and commendable then the godly son, who prayeth and desireth that his Father may live; because the wicked son hath the decree of God on his side, and willeth what God willeth and hath decreed; since (as is supposed) the father dieth, and doth not recover. The Apostle, Rom. 9, 19. meets with a blasphemy which sprang from this root; Why doth he yet find fault? (did de­sperat sinners say) for, who hath resisted his will? as if they [Page 145]had said we are to be excused who have done nothing con­trary 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 dis­cern, 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 con­form 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, neces­sitat, or tempt any man to sin; neither doth be thereby com­mand, 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 oc­casions are offered, or that there is in his most holy will, no positive act concerning the futurition of sin; its long sinceCirca quod cunque est Dei permissio, est & ejus volitio actualis Brad▪ de causa Dei, lib 1. cap. 22.33. hoc quippe ipso quod con­tra voluntatem D [...]ifecerunt de ipsis factaest voluntas ejus, propterea namque magna opera Domini, —ut miro & in­ffabili modo non fiat praeter ejus volunta­tem quod etiam contro ejus fit voluntatem, quianon fieretst non siueret nec utique nolens sinit sed volens August. Ench. ad Laur. cap. 100. Bradwardin did demonstrat the contrary; and the Jesuits themselves do confesse that there is a necessary connexion be­tween 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 permissi­vum. I like not the expression: but the penury of words hath extorted it: that epithet and denomination is not taken [Page 146]from the act, as if it were not, 1. Positive, and, 2. efficacious, but from the object, Because the holy Lord thus doth pur­pose 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 will­ing, 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 causeJudg. 14.14. sweetnesse come out of the strong; yet this is no excuse for the sinner whoVid. Au­gust. Euch cap. 101. 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 just­ly displeased with sin, and justly punisheth the sinner; al­beit 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, notNon solum subjectivè sed etiam formali­ter & in se. 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 divineNon in sed circa pecca­tum. efficiency and causality in (though about) sin.

Thus then the morality of our actions must not be measu­red by any decree concerning the futurition of events, but [Page 147]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 pre­scribeth 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 appoint­ment 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 de­light in these when they are performed, but also he is said to will and desire (though not according to theArm. So­cin. 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. 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 declara­tion of those things that would be well pleasing, and accep­table to God. Its disputed amongstGratian. ap. in istis temporal. d. 4. leges institu­untur cum pro­mulgantur, vid. juto civ meth Con lag part 1.13. ubi cit. l. digna vox & de leg &c. Lawyers andVid. Tho. 1.2. quaest 90. art 4 & Com. ad loc. School-men, whether humane laws do bind and oblige before they be intimated, and made known; and what sort of [Page 148]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 neces­sary, 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 priva­tive.

But we did say, that some sort of signification and pro­mulgation was necessary, not determining the particular way and maner; but from that Text it doth appear, that a for­mal 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 condemn­ned 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 im­plant and radically promulgate a law to them, while he in­fused into them a reasonable soul, whereby they might know, and discern between right and wrong, good and evil: There be many practical [...] practicae. 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 [Page 149]before the fall, which was a more bright lamp, and of a far­ther 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 [...]ol­men must be very impudent, who will make ourQuod R [...]yn [...] us [...]at juai [...]i­um practicum prude [...]tiale, vid mor dist. 4 quaest 1. art. 3 per totum judge­ment and reason to be the proper, and (asThom, [...], 2. quaest. 7 [...]. art. 6. in corp. 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 meanestJudg. 16.26. 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 ofEven that ignorance which Divines call negative, may thus be reputed priva­tive and cul­pable. 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. There­fore Gods laws and commandments, as to us, may well beAs Isa. 8▪ 20. Ps. 78.56. Deut. 6.20. called Testimonies; because by his Prophets and messengers, as so many heraulds, he hath again and again promulgate them, [Page 150]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 mani­festation of th [...] approbative (as we may call it) and legislativeThom. 1 quaest. 19. art. 12. enu­merates five signs of Gods will, viz, Prohibitio­nem, praecep­rum, consi [...]i­um, operati­onem & per­missionem. 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 im­pertinent to our purpose. 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 conse­quence, 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 with­out a restriction cannot be acknowledged to be a rule, or war­rant 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 mer­cies, which others have no warrant to petition: Their pra­ct [...]ce then and prayers, must only be lookt upon as an additio­nal, and cumulative warrant and encouragement to us; that is to say, when their practice doth suppose some other foun­dation and ground (which must either be a standing and gene­ral command or promise) we may safely follow their foot­steps.

[Page 151]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 war­rant for us to conform our wayes thereunto, but also lay a ne­cessity and obligation upon us to obey.

4. The difficulty then only remains concerning the promi­ses, 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 war­rant 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 separat­ed, Mat. 7.7. Joh. 16.23, 24. And this is one of our Christi­an principles and precognita, which all must believe, viz. That God is a rewarder of them all that come unto him, in the way he hathBut other­wise he might say to these who seek his face, as to them, Isa. 1.12. who required these things at your hands? 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 [thatWe deny not this hypo­thesis of that worthy Divine with whom we cannot close in his resolution of this case, which we have not seen pro­pounded by any other, and whose opinion herein hath occasioned this enquiry. 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 con­science, for undertaking and regulating the duty, and the promise, the ground of confidence and assurance of suc­cesse.]

3. We would put a difference between general, constant and standing, and special and occasional promises, made to [Page 152]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 per­sons.

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 Go­vernment; the Minister for a blessing upon his ministry, and every one according to his place and employment, or particu­lar 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 employ­ment 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 foun­dation for thy prayers, as if thy particular business and exi­gence 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 ap­pear, [Page 153]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 be­stow 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 accor­dingly, 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 abso­lutely 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,So that eminent mo­dern Divine Treat. of pray­er and divine providence, ch. 3. § 2. pag. 104. objecte [...] ▪ 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 pro­mise; and so none need to scruple to plead their right. The more narrow the way is, there is the greater need [Page 154]of light and hedges, to keep us from mistakes and devia­tion.

ButIbid. pag. 105. you will object, some things may be sound pro­mised that are not to be prayed for; Obj. 1 as vengeance upon ene­mies, 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 Sun­light 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 deli­verance, 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 endThat is the end of the dispensation, whatever holy end the Lord in his wisdom hath proposed, finis operis, though not alwayes finis operantis. 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, [Page 155]who can (notwithstanding of the power and malice of ene­mies) 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 in­stanced, 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 thatSee sect. 2 [...]. 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 [Page 156]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.Ibid. 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 limi­tations, 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 pro­mise 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 com­mands (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. Ibid. 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 [Page 157] Tim. 2.1. Yea, for persecuting enemies, Mat. 5.44. But there is no promise made to such prayers. Ans. This Ob­jection 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 suffi­cient 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 command­ed 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 prevail­ed, and the whole Citty had been spared. 2. And the Lord did answer Moses his prayer, and did not destroy that stub­born 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 inSee par [...], 2. chap. 2, faith, do evidence, that those sup­plicants 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 [Page 158]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 com­mand, 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, specifi­cal 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 divineWe use the word provi­dence accord­ing to the vul­gar but [...]east proper signifi­cation which should rather be called the effect of provi­dence. providence (taking the word not formally, for the eternal and immanent act of Gods counsel, but effectively, for the outward and tempora­ryAd divi­nam providen­tiam spectat non tantum 1 [...], 2. [...], verum etiam [...]. 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? [Page 159]And albeit this debate and enquity may seem occasional, be­cause of the affinity between the rule of our actions and pray­ers, 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 confu­sion 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) whe­ther we should own, approve and pray for these courses, wayes and designs, which we see to be followed with successe; and forsake and pray against these interests and courses, which are trysted with crosse providences and disappointments? In answer to which, we shall give some few conclusions.

Concl. 1, Successefull providences are comfortable com­mentaries upon these Scriptures that clearly hold forth our duty; if while we are walking by rule, being set a work by the authority of God held forth in the word of command, and encouraged by the word of promise, God smileth upon us by his work; as it will add oyl to the wheels and quicken our diligence, so it will be as eye-salve to anoint thine eyes, that thou mayest see more clearly; it will add light, and pre­vent needless fears and scruples, which might arise from sense and carnal reason, in case of disappointment and crosse dis­pensations. Thus Cato (who at first was a resolute asserter of divine providence) seeing Pompey so often prosper when his cause was bad, and miserably overthrown by Cesar while his cause was good, andSee B [...]b­ington on Ex­oa [...] chap. 29. himself so unsuccessefull in his essayes to maintain and recover the liberty of the Roman state, he then judged, that the world was governed by fortune and hap. And not Pagans only, but some eminent Saints have been sore put to it, and have succumbed at this temptation; from thence Jobs friends did infer, that he was an hypocrite; and David 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 [Page 160]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 dayPs. 73.14. long, are plagued, and chastened every morning. Providence may encourage a seeing man to walk forward, butCaennot morally, though physically it hath. dispensa­tions of provi­dence, cannot enlighten the eyes of the mind, though by a miracu­lous dispensa­tion the bodily eye hath been restored to the blind. cannot either give eyes to the blind, or make a dim eye see clearly: It may be compared to ciphers which serve to augment the number, when a significant note is set before them; but other­wise a 1000 ciphers cannot amount to the least of numbers. When success followeth a promise made to a commanded duty, 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 noThus the sectaries when they invaded this land an. 1650. made an appeal to providence, and after the deseat of our a [...]my at Dumbar they insulted, that providence had determined the controversie on their side. warrant to appeal to providence in our undertakings; and make it a judge to determine any contraversie. This were to oblige the Lord to give us a new rule, and to make his works speak what he never commanded them to say; this were to limit the Lord, that he might never chasten his people while they had to do with unjust and self-seeking men, and when they owned a good cause; &c. Thus providence must only be esteemed a commentary for amplification of a clear text, but not for explication of what is abstruse and difficult.

Concl. 3, far lesse must providence be acknowledged to be declarative of the approving will of God. 1. Without the word, when such a way and course can lay no claim to any precept or promise: and yet lesse, 2. when it is directly con­trary to the word, and therein condemned. And its ob­servable that such as boast of providence, are men who (al­beit if we look to their profession we would judge them to be saints, yet) make litle conscience of duty, and that they run not to Gods works for a testimony, till first they have cast his word behind their backs, and are at a losse there. Such [Page 161] [...]s have no other plea for justifying their wayes, judge [it their wisdom to make use of this rather then of none; especi­ally since it is a popular and sensible demonstration, which often proveth more concludent with the brutish multitude, then the word of God; especially if there be aAs in the late case while Scotaries did prosper for so long a time. continued series and succession of favourable Providences, and that not­withstanding of many and great interveening difficulties; O! (will the multitude then say) this is the hand of God, we may see the Lord owning and working for such courses and wayes: but certainly such as lean to such a rule, must either be very blind, or wilfully blindfold themselves: all ages and interests may furnish many instances for showing the crookednesse and inequality of this pretended rule: and who is he, (whether he be good or bad) who hath observed the severall steps of providence towards himself, who cannot tell of the many and various vicissituds of providence he hath met with? and the Scriptures afford so many examples of crosse-providences towards the Saints while they have been following their duty, and maintaining a just cause, and of prosperous and successefull dispensations towards the wicked in their oppression, injustice and violence against the Saints, that it were lost labour to stay upon citations. And O! what grosse and abominable absurdities would follow, if pro­vidence were set up as aCareat suc­cessibus opto. quisquisab e­ventu facta no­tanda putat Ovid. 2 Epist. rule? Then treason, rebellion, theft, murder, oppression, &c. would loss their name, and become good and commendable, when they are accompanied with successe; and conscience of duty, religion, loyalty, self-defence against usurping and oppressing invaders, &c. must be accounted sinfull and unlawfull, when unsuccessefull. And thus if we make providence our Bible, and seek our rule from thence, we must condemne the generation of the righteous and blesse them whom the Lord abhorreth; yea and the Godly must be accounted too rash, if they set themselves to do never so necessary and commendable a work, unlesse they be assured (which without a revelation cannot be) that their undertaking shall be accompanied with successe, and if the vilest miscreant did design never so wicked an enterprise▪ we might not disswade or rebuke him, if he can show us how [Page 162]he shall accomplish it: and thus the wild Irish must become excellent casuists, Who (asGuil. Camb. in Hi­beruia pag [...] (mibi) 790. latrocinaturi preces ad Deum fundunt, utprae­da offeratur, & praedam pro munere d Deo oblatam arbi­trantur: ne (que) vim, neque rapinam neque bomicidium, Deo displicere persuadentur; nequaquam il­lum velle sibi hanc occafio­nem praebere si peccarent, into peccatum esse, si occasionem non arriperent: haec Camb. ex J. Good. 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 open­eth 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 in­structers 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 fu­ture, 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, wis­dom, power, holynesse, &c. And thus by necessary conse­quence (though only secondarily and indirectly) they may discover unto us theBecause the light of nature without any im­mediat revela­tion, may serve to discover it. 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 glori­fying of God, which the volum of creation and providence [Page 163]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 com­mandeth, 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 parti­culars, that they (especially if they be considerable or not ordinary) may prove to us so many monitors, items and me­mento'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 ac­cordingly 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 [Page 164]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, becomeProverb. Sirenum can­ [...]us, [...], Crocodili lachrymae. Syrens, they sing to them till they sink them; and rods become Croco­diles, 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 satis­fied 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 testifieMic. 6.9. 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 diffe­rentThe con­clusion is one and the same, though the premisses be much diffe­rent. grounds and pretences) the Word of God, of insuffi­ciency 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 GodViz. the reliques of Gods image and the law written in their hearts, Rom. 2.14, 15. within and without them. And let us more thankfully improve the Word of truth communicated to us, then to set [Page 165]up in its room, another rule of our own devising, andCor. 14.8. pre­pare 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 ourBut when our course is sinfull, successe is but a snare lawfull endeavours; and when he cros­seth 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 dis­couragements? and it must be remembred, that this questi­on 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 thingsViz. ne­gative, h [...]c. non prohibi­ta. 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 gene­ral, 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 command­ments, 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 [Page 166]that journey, &c. Ah! how should Christians be ashamed to observe such lying vanities, since the veryVid. Cicer. lib. 2. de divinat. 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 leadeth2 Tim. 2.26. 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 con­tent themselves with that sight) some natural connexion of causes and effects, and where they cannot perceive that clear­ly, 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 cau­sality between the symbol and the thing signified.

Neither, 2. will it be denyed to be rash and unwarrant­able, for any man now to desire and expect a miraculous dis­pensation; and to say withJudg. 6. [...] 7. 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 [Page 167]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 anRem dissi cilem postulas & inutilem &c. 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 EnglishSee Clerks mir­rour. chap. 1. § 20. Edit. 2. ann. 1654. 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. Lu­ther his practice was most heroick and observable, who being (as hePactum feci cum Do­mino Deo meo ne mihi mit­tat, &c. confesseth) often tempted to ask signs and re­velations 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 Gers. de probatione spi­ritum. 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 expe­rienced 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 Sit in ali [...] seculo non in hoe visio tua merces mea. let a sight of thee in another world, and not in this, be my reward.

Yet, 3. if the Lord should appear in any extraordinary work of providence, we must not slight or despise such a dis­pensation: It hath a voice and doth cry, and we should hear­ken and observe what it saith; I say not we should wel­com Anti-christ, though he come with signs and lying won­ders, 2 Thes. 2.9. and that we should believe another Gos­pel, though preacht by an Angel from heaven, Gal. 1.8. we having a more sure word of prophecy whereunto we must [Page 168]take heed, 2 Pet. 1.19. when we have the light of the Word for our direction, we must not stay or alter our course for any dispensation of providence, although extraordinary and wonderfull; yet, we should not altogether slight such rare and astonishing works of God; they speak to us and we should ponder what they say; they are our talents, and we should improve them: we should re-view our wayes, and warrant, that if we be following duty, we may, from such a reflection, strengthen our selves, and guard our hearts against that temptation which the Lord hath sent (as that sign and wonder of the false Prophet, Deut 12.1, 2, 3.) to prove us; but if upon examination we come to see that our course is wrong, and that we have been set a work upon some mistake, and that our zeal hath been without knowledge; let us then thank God for it, and turn at that warning. We have a considerable instance hereof in those Jews, who at the com­mand of Julian the Apostat, did essay to build again the Tem­ple at Jerusalem, against whom the Lord appeared by so manyCluver. hist. epit. pag. (mihi) 365. Pat. Symson, hist. of the ch. [...]mp. in Julia­no. signs of his displeasure in these strange dispensations, first a great tempest of winde and thunder, and terrible earth­quakes swallowing up the new-laid foundation of the Tem­ple, together with the instruments and materials they had pre­pared for the work; and though thereby they were a little stopt, yet they will make a second attempt: And then behold, 2. a fire rising from the foundation they were laying, which continuing for a dayes space, did consume the new work, the work men, and what necessaries they had again provided for the work: and while (asVid. Luc. Osiand. hist. eccl. cent. 4. lib. 3. cap 34. some report) they will not yet desist, but will make the third essay, behold a crosse appearing in the air, and in their garments, which all their washing could not wipe away; which strange dispensations, as they did so far work upon them all, as to make them leave off to prosecute that design any further, so they did prevail with some to fall upon an impartial examination of their way, whereby they were led in to see their error; and taking that warning as coming from God, did immediately give up their names to Christ. The Lord's hand is not now shortned that it can­not work as in the dayes of old, when it seemeth good to [Page 169]him, he yet worketh wonders in the earth: But, though now it be more rare to meet with such signs and wonders, yet, there may be such a series and combination of ordinary dis­pensations, as may deserve our serious consideration, and the effect and product may seem strange and astonishing. O! but let us take heed lest we be deceived by the working of Sathan, that his signs and lying wonders beget not in us strong delusions, and turn us not from the way of righteous­ness, 2 Thess. 2.9, 10, 11, 12.

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

Yet, 5. we dare not simply condemn the observation of the ordinary works of providence, and generally conclude, that no use may be made of these for light and direction in our way. But, to determine and set bounds here, and say, thus far may we go and no further, and at such a time and occasion and no other, is no small difficulty, hoc opus, hic labor est; and knowing none who have gone before us in this enquiry, [Page 170]we shall take the more heed to our steps, and, in modesty and with submission, offer some few particulars, which may oc­casion a more full disquisition by others. 1. Then, although it be certain that we should commend our wayes to God, asking light and direction from him in every business we put our hands to, that he would hold us (as he did that holy man, Ps. 73.23, 24.) by the right hand, and guid us by his coun­sell; yet, we cannot expect an extraordinary revelation, or to hear a voice from heaven pointing out our way. Neither, 2. must we imagine, that the Lord will blind-fold our un­derstanding, and violently draw us; But that, 3. he will deal with us in a suteable and convenient way, making use of congruous means for perswading and alluring reasonable creatures to follow, or to reclaim them from such and such wayes and courses. And thus he doth direct us by suggest­ing to us, or bringing to our memories, such motives and ar­guments as will prevail with us, and offering to our conside­ration such dispensations as may have influence upon our judgment, and help us to right purposes and resolutions.

And to say that we should not thus ponder and improve such works of providence, is in effect, 1. to deny that we should take notice of Gods care, and what our kind Father doth for us. And, 2. to say that we should not make use of our reason, nor lay hold upon what opportunity the Lord doth offer unto us, and thus to give carnal men the advan­tage of Christians, as to the observation and right improve­ment of providence: For, though such take little notice of his band, yet they observe his work, and what price he put­teth into their hands; and will not be so foolish as to walk in thatRemember the question is not concerning sin and duty, but expedien­cy and inexpe­diency. 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 providen­tial 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 [Page 171]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 conversa­tion; 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 depen­dest 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 dispen­sation. 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 con­sequents 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 inward­ly 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 con­cerning [Page 172]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 sanctifi­ed use thereof, as it may be a mean and help to us in glorify­ing 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 temp­tation.Pro [...]. 28.1. 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 occasi­on to expect such weighty and remarkable dispensations, so to value tooSee Ass. 1.2. 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 supersti­tiously 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 que­stion, is, whether or not it be lawfull with Abrahams ser­vant 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 super­stition 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 [Page 173]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 extror­dinary 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 in­stinct 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 dis­pensation he is to seek for a sign, 4. that he be not perempto­ry 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 com­mand 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 rash­ness, or in every trifling business, but deliberarely, and upon [Page 174]some weighty ground and special consideration. Neither, 5. must such a one boast, and be too confident in that dispensati­on 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 accom­plishment. 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 ex­traordinary 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, ThusAmes. Cas. cons. lib. 4. cap. 23. & Med. theol. lib. 2. cap. 11. § 18 & cap. 12. § 17, 18. &c. Amesius (though once and again he see neth to speak as peremptorily against this course, as any I have read, yet)Signum à Deo petere humiliter cir­ca aliquod particulare ne­cessarium, quod altas non est a Deo suffici­enter mani­festatum, potest aliquando fide­lis aliquis sine peccato. Med. theol. lib. 2. cap. 12. Sect. 18. granteth, that Beleevers may sometimes, without any speciall inspirati­on 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.

[Page 175]6. It may be enquired, if in our several straits and exi­genees, 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, let­ing 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 deter­mine 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 ourGods works in no sense are a pre­per rule, but his Word is; though not universally not properly as to our case, it not being determi­ned there; al­beit we must reflect on the general rules held forth in the Word, in our cousult ati­on, and must walk by them. 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 curiosi­ty, 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 [Page 176]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 encou­ragement have the servants of God met with from such pas­sages of Scripture, as the Lord in his providence hath occasio­nally 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 provi­dence 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 for­mer 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 in­vested therein, and some qualifications are required, whether moral (as the consent of, and a call from others who are con­cerned) or physical, as parts, ability and dexterity to discharge the same aright, though (I say) providence may thus con­cur, yet it cannot directly, formally, and of its self consti­tute and instate us into such a place and condition: But as we [Page 177]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, other­wise 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 revela­tion, but the Lord having appointed in his Word, and in the general determined there what stations and callings are law­full 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 invi­tation of providence, fitting and preparing all these requisites, and opening a door for improvement of them, may suffice for [Page 178]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 should­est 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 radi­cal and regulating principle, which ordaineth, authorizeth and appointeth such and such callings, employments and rela­tions 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 suppli­cations.

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 of­ten 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 [Page 179]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 pro­vidence, which now holdeth out to us what our hears desire, may in a moment be lifted up against us; that same hand that now seemeth to open the door, may shut it when he pleaseth, and crush thee, if thou stand in the way.

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

THe promise being such a sure ground and foundation of prayer, we may safely go where see this star point out our way; the promises are not only precious and ex­ceeding great, 2 Pet. 1.4. But also (like thePs. 119.96. command­ments) exceeding broad, and of a large extent; they go as far as a rational and sanctified appetite can reach. The will (I confesse) may chuse everyBonum est quod omnia appe [...]uus. Arist. Eth. 1. cap. good thing, and the pro­mise is of as large a compasse. The Lord hath said, that he will give grace and glory, and are not these very large and comprehensive? yet least any should complain, he will leave no room for any exception, but as he hath promised to give these great mercies; so that he will withhold no good thing from his honest servants and supplicants, Ps. 84.11. Ps. 34.9, 10. Ps. 23.1. Ps. 85.12. &c. and that he will preserve them from all evil, Ps. 1 21.7. that he will preserve their soul, ver. 7. and their body, their going out and [Page 180]coming in; and that he will not suffer their foot to be moved, ver. 8, 3, 5, 6. Thus the promise excludeth nothing that is good; and I know no good thing, which we may not pray for. Goodness by the Phylosophers, is thought to be a rela­tive property; and in the Schools that is called good, which is fit and Bonum est ens ut con­veniens non fibi (ut ex ter­n [...] videtur manifestum) sed alteri: un­de Hurtado, ex divisione boni in honestum u [...]ile, & de­lectabile recte colligit bo­num commu­niter usurpari pro conveni­enti quia (in­quit) honestas utilitas & de­lectatio dicunt ordinem ad aliud. Hurt. metaph. disp. 7. § 5. § 56. convenient; which general may to good purpose be applyed to this case in divinity, while we enquire what is good for a Christian, and what he may claim and ask, as be­ing his by vertue of a promise? viz not every thing which his lust doth crave, but every thing that is fit and convenient (and so good) for him: It may be riches, pleasures, honours, &c. would not hic & nunc, and at such a season be convenient for him, but would prove a snare; and therefore there is no pro­mise, that we can absolutely and peremptorily plead as a bond for such a supposed mercy. The object of the promise must be some good thing, bonum tibi, there can be no promise made to thee, but it must be concerning something which is good and covenient for thee; otherwise, it were rather a threatning then a promise.

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

But here we might speak to this question, whether we may desire and pray for any evil, whether of sin or suffering, though not absolutely and for it self, yet as it may be a mean for humbling of us, and drawing us near to God? There be [Page 181]few of those we have read who propound, and none who at any length do speak to this material (as we conceive) case; but since there be so many particulars, which we must speak to in this Chapter, we shall remit this to Part 3. and handle it amongst the cases. Only let us from thence suppose, that the object of our prayers must be something that is good, fit, convenient and profitable to us, and that not only respe­ctively and in reference to such an end, but also absolutly and of it self, at least negatively and permissively. And thus it must not be evil, either morally, or physically, it must not of it self be either dishonourable to God and contrary to his law, or afflictive and bitter to us. But as to what is thus good, thou art not straitned either by the promise, or the nature of this performance; we have both conjoyned and meeting together in this center, or rather diffused through this large circumferene, Mat. 7.11. Your Father which is in heaven shall give good things to them that ask him.

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

1. Then as to these good things and mercies, which are the matter of prayer; it would be observed, 1. that these are either temporal, belonging to our bodily and perishing be­ing in this world, or spiritual, which doFor even these temporal things have a remote tenden­cy, and should by us be refer­red to such a noble end. more immedi­atly concern the soul, and our everlasting being and happi­nesse.

[Page 182]2. Both spiritual and temporal mercies may be subdi­vided, for some of them are more, some lesse necessary for obtaining the aforesaid ends, as amongst spirituals, some are necessary for our being and spiritual life, others only for our greater comfort, vigor and activity in doing; so amongst temporals, some are necessary for our bodily being and life, others only for the comfort, better accommodation and emo­lument 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 sup­ply of all our wants, as well outward and bodily, as spiritu­al. 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 war­rant us to pray for food convenient: and the Apostle exhor­teth 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 thisCateches. 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. Soci [...]ians andRemonst. 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. Arminians do joyn, al­beit some of them would mitigate the mater by their distincti­ons, [Page 183]while they tell us, that the Scriptures of the old Testa­ment 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 (whomTheo­phyl. fol. 156. edit. an. 1533. in Joa. 6.27. August. de here [...]b cap. 57. Psalliani pro Messaliani scriptum est c [...]rruptissime inquit L. Da­naeus in locum August. & ra [...]iones quas subjicit viden­tur pr [...]habiles, sed Theophy­lactus, ut mo [...]ui vo [...]at bos hareticos Mosselianos. 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 thatAug. loc. cit. Euchitae & Masseliani signifie the same thing, the one word be­ing as to its [...]riginal Syri­ack, and the other Greek, vid Danaeum, loc. cit. 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 andThose whom Theo­phylact calls Masselians, others most usually call Messalians. Masselians, let us lay down this sure con­clusion; 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 moreHeb. 7.16. and 9, 10. 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 theseCant. [...] 2.17. shadows are gone) have more spiritual duties, and more pure motives and encouragments. Not that their perfor­mance were not also spiritual, and as if these types had not [Page 184]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 pro­fitable to us, and more subservient to his glory, who often maketh. the Sanguis martyrum se­men ecclesiae. 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 circum­stances 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 withThom. 22 q. 83. art. 4. in corp. Omnes orati­ones nostra or­dinari debent ad gratiam & gloriam conse­quendam quae sosus Deus dat &c. & Cajet. in locum [...] ne­gat orationem non ordinatam ad consecutio­nem gratiae esse simpliciter orationem, vel actum religio­nis. 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. ButGuido de Ba. super lecreto, part. 1. dist. 95. § Presbyteros, cit sola aeterna pet [...]nda esse, decens enim est (inquit) & ratiouabile ut ista-petan­tur a Deo & non transito­ria & caduca, sed part 2. causa 12. q. 1. § habebat, do­cet temporalia esse petenda, & quo modo & in quem fi­nem. vid. loc. Guido de Bai­sio, 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.

[Page 185] 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 ordi­nances, 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 pro­vision 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 concern­eth 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 mayAugust. ad prob. de or­deum, hoc licer orare quod li­cet desiderare. epist. 121. 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, perplex­ing, 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 abo­minated by all who beleeve that there is a life to come; and it is the bane of our profession, that so many titular Christi­ans [Page 186]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;Evertore dom ostotas op­tantibus ipsis Dii faciles, no­citura toga, nocitura petuntur Militia—ergo quid optandum foret ignorasse fateris. Juven Sat 10. divitiae multis exitio fuere, honores complures pes­sunaederunt, regnorum exi­tus saepe mise­rabiles cernun­tur, splendida conjugia non­nunquam domus funditus ever terunt &c. Thom. loc. cit. art. 5. ex M. Val erio. 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 opini­on ofApud Pla­ton. loc. infra citando though Plato there bringeth in So­crates speaking yet its known to them who are acquaint with his wayof writ­ing that be mak­eth Socrates ex­presse 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 soun­tain 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. 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 pe­remptory 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 [Page 187]have particular promises concerning such and such temporall mercies, and expresse commands to ask such and such mer­cies, and therefore we may ask and name the mercy we stand in need of; only let us ask with submission, and in de­pendance 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 expe­dient 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.It were an egregious tempting of the Lord to ask a miracle with­out a revelati­on and some speciall war­rant, which none can now expect, and yet without a miracle (ac­cording to the Jesuiticall hy­pothesis) the Lord can nei­ther give nor withhold any thing from us, and wherefore then should we pray unto him?

Here we might enquire of Socinians, Jesuits and Armini­ans, 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 A­damantine 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 [Page 188]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,Deus quaesi co actus munere causae universalis permittitsuum con [...]ursum qui torquetur contra inten­tionem ad ma­lum. Ruiz. de vel. Dei, disp. 38. sect. 2. & disp. 26. sect. 5. Deus pertrabitur & veluti abripi­iur a causa se­cundae Ray­nand. 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 cogni­tione 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 vapu­lant Canus, Sot. V [...]q. Sal. & alii quod statuant Deum non esse causam liberam sed na­turalem & necessari [...]m dum cooperatur ad actus nostros, vid. Ray. loc. cit. sect. 359. para­grapho lamen sequenti fatetur hunc dicendi modum posse trahi ad bonum sensum adversaries themselves are not ashamed to avouch and professe, that he who doth all things according to the coun­sel 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 neces­sary; 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 caseSot. lib. de nat. & grat. cap. 31. ad secundum arg. Greg. Veg. opuse. de iustif. q. 12. Sotus and Vega con­fesse, 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 [Page 189]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 no­thing 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 on­ly 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,Pelag. apud Suar. de grat prol. 5. cap. 3. § 18. Polagius, their old Master, dealt more ingenuously, when he confessed, that prayer was scarce necessary, yea, or profitable: For, it was well said byQuid stul­tius quam De­um orare ut faciat quod in potestate ha­bes, August. de pecc [...]mer. & remiss. lib. 2. cap 6. 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 de­pend upon our selves, our own wills, and the right improve­ment of our natural abilities. And thus the ancientAugust. plurin [...]is in lo­cis de nat. & grat. lib. 1. cap. 18. epist. [...]0. (cui sub­scribunt Pa­tres concilii Carthaginen­sis.) 91. (quae est Innocētii) & 107. Hie­ron. epist. ad Cresiph. & lib. 1. contra Pelag. &c. Doctors, from this Topick, have drawn a strong argument against Pelagius and all his followers; that either we must leave off to pray, or elseI knew a reverend Di­vine, who in his younger age, being tainted with Arminianism, was, by the mercy of God, reclaimed up­on this conside­ration suggest­ed to him (as he professed to me) while he was praying, what need ye ask of me that which is in your own power. disclaim the Pelagian Doctrine. I know they speak of some moral swasion, some impression up­on 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 parti­cularly name what we stand in need of, yet, we must not offer up to God any desire that can have no spiritual or ra­tional motive; we may not offer up in prayer, our sinfull de­sires, 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 [...] [Page 190]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 law­full, so also as to the manner, and qualification they must be deliberate and serious; and as to all such desires we joyn withHoc licet orare quod li­cet desiderare August. ad prob. epist 121. 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 par­ticularly 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 appe­tite as to dar to offer them to God, unlesse it be in generall: and then such prayers may truly be calledAccord­ing to that sense in which logick proposi­tions are called conditionall. conditionall, be­cause 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 in­to 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 aFor suc­cesse may prove a snare to thee, and make thee love the gain too well, and to mispend thy time, and ne­glect thy call­ing; but when it is good for thee to pre­vail, then that is included in thy generall desire for what is good. mercy to thee, if such prayers were rejected, and [Page 191]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 com­placency in successe, and some sort of desire after it, yet that is rather sensuall then rationall, and should rather be esteem­ed indeliberat, then to flow from a due consideration, as be­ing concerning a thing of so little value and moment, as can­not afford any ground for a spirituall desire; which only (as we shall shew) can be a fit materiall of our Christian Sacri­fice. 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 andNot in every thing & as to every ob­ject yet as to the present par­ticular and in a qualified sense but main­ly the confor­mity must be as to the mat­ter as after­wards shall be shown. manner) concerning temporalls, not being absolute, universall and peremptory, neither ought we to pray for them absolutely peremptorily and without limi­tation, 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 them­selves indifferent, cannot be absolutely and universally pro­mised, the object of the promise being some good, some­thing 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 uti­lity and profitablenesse when they are held forth in the pro­mise, 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 noHeb. 13 14. and 11.10. Mica. 2.10. Heb. 4.9. 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 [Page 192]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 maintain­ing 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 Mat. 6.11. dayly Bread then that ourPsa. 4.7. corne and wine may abound; and withProv. 30. Agur we may more peremp­torily [Page 193]ask food Sufficienti­am non inde­cent [...]r vult quis­quis vult nec­amplius vult, alioquin non ipsam vult, & ideo nondecen­ter vult. Au­gust ad prob: epist 121. cap. 6. convenient, and that we be not pinched with poverty, then that we may haveQui au­tem dicit in o­ratione, Domine multiplica di­vitias meas—aut honores me­os auge, aut fac me in hoc seculo praepoten­tem, atque clarentem &c. puto cum non invenire in o­ratione Domini­ca quo possit haec vota cooptare. Aug. ibid. cap. 12. 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 com­petency 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 al­wayes too much to our selves: but certainly, a competency is desireable, he who is the1 Cor. 14.33. 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 thatMat. 6.11. petition for dayly bread, and in Agurs Prov. 30.8. desire of food convenient; for the personsMat. 6.11. us andPro. 30.8. 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 [Page 194]such a measure of these things may be comparatively and re­tatively 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 se­condarily, 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 ho­nors, 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 con­versation 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 absolut­ly 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 truthVera enim est haec conditi­onalis Si Pet­rus esset Buce­phalus esset ir­rationalis. of neither part is considered, but only their connexi­on; and thus dothSuppositio (ut aiunt) ni­hil ponit. 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 supposi­tion 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 [Page 195]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 pro­viso; 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 in­fer and (according to the tenor of the covenant of grace) pro­cure a forfeiture of our right, and exclude us from the pro­mise; 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) orSee part. 4. sect. 1. 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 expe­dient for us to have. And thus the condition is rather in­cluded 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, can­not 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 sub­mission 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 [Page 196]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 particu­lar 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 sub­ordination, 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 con­dition? and thus pray absolutely for temporals. For accor­ding to the rule in the Schools, An Hypotheti­ca exposita con ditione evadit absoluta. 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 [Page 197]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 sub­ordination 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 do1 Cor. 10.31. all to the glory of God, must propose this end in that most spiritual and immediate part of worship, wherein we have1 Joh. 1.3. 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 for­mally 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 un­to, 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 im­patient 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 peremptori­ly, as that we will not bear a denyal: when these things are sought in subordination, they must also be sought with sub­mission, 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 [Page 198]higher end, unless we prove selfish and sensual Epicureans. And thus I would rather interpret then exaggerat that com­mon saying of Philosophers andYea, Sua­rez goeth a greater length then others, affirming, that outward and indifferent things, such as riches are, perse expetibilia & propter se amabilia And yet Sua­rez 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. Schoolmen, that know­ledge, health, &c. are desirable for themselves. I grant that they have some intrinsical goodness in them, and con­veniency 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 receiv­ed use of them, that we may have the right and san­ctified 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 spi­rituals) 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 refresh­ment 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 [Page 199]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 Sta­tutes 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 ci­vil 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 beingEph. 2.12. 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 en­joyed 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 inte­rest 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 [Page 200]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 obe­dience, 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 crea­tures; but only by prayer thou canst have a spiritual right, and the sanctified use of them, 1 Tim. 4 5. O then! what­ever 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 manerNe puten­tur mala, dan­tur & bonis: ne putentur maegna vel summa bona, dantur & ma­lis Itemque auferuntur ista & bonis ut probentur & malis ut cruclentur, August epist. 70. Bonif. com. good and desirable, 2 Tim. 4.4. they are usefull, they are suteable and conve­venient 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 cal­leth for them: Nay, 3. duty towards God and man doth call to thee to pray for them; for, without them thou canst not obey theRom. 12.13. Rom. 13.7, 8. &c. 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 mak­eth 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 [Page 201]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 Luth. in Gen. 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 no­tice 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 di­strustfull 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 mak­eth 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 mo­ment, 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 mer­chant; but every morsel of bread, the meanest creature thou [Page 202]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 sancti­fied 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 precise­ness, tenderness and circumspection in our whole conversati­on, 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 [Page 203]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, suppli­cation 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 accept­ance 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, commit­ting 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 sal­vation.

O then ! art thou called a Christian? and if thou be not an atheist and worldling, whatever pains and diligence thou art at, let this be the main, from which thou expectest more then from thy rising early and going late to bed; whatever care and labour may want successe, and prove to no purpose, yet thou shalt never seek his face in vain. He hath said, he will not send the praying soul away empty; and will he not per­form? O then let us say, we would rather have a little this way, then all the riches and honours imaginable without the blessing; rather let us have none of these things with the love of God, then never so much in wrath. Have we little or much, or nothing with the blessing, we are happy; and all the work without this will prove but a curse and a snare [...], a gift and no gift. Ah Sirs ! all of us would have, and when would we say its enough? But O ! how few are they who take the right course, and run to the right foun­tain? Whether would you trade with your own stock or not? whether do you expect more by your prayers, or your [Page 204]labour and industry? and whether would you rather receive from God, or by the work of your own hands? canst thou say, that thou dependest upon God and will be content with his allowance, and resolvest to improve what he giveth, to the honour of his name; if this be thy purpose and desire, then hast thou little, or hast thou much, it is a blessing; thy con­dition is good, and best for thee; thou hast, and thou shalt have more untill thou be satisfied, when the immortal crown shall be put upon thy head.

We will close this discourse concerning the right maner of asking temporal and outward things, with a word from the learned Augustine. When ye ask temporals, ask (saithQuando temporalia pe­titis, cum mo­do petite, cum [...]imore petite, illi committite ut si prosint det, si scit obes­se, non det, quid autem prosit quid ob­sit, medicus novit non aegrotus, Aug. serm. 53. de ver. dom. he) in measure and with moderation; ask in fear and with submission, committing to him to give, if what we ask would do us good; and to withhold, if he know it would hurt. The Physitian knoweth, but not the sick, what would obstruct and what would procure health.

Concl. 7. While we compare spirituall things with tempo­rall we must observe that order prescribed by our Lord Je­sus. Mat. 6.32. Spirituall things must have the precedeney, we should seek first the kingdom of God, (which consisteth in righteousnesse, peace, and joy in the holy Ghost, Rom. 14.17.) We must seek the things that belong to that king­domePrimum 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 dica­tur ad secun­dum pater, &c. Nic. de Lyra in loc. first, not so much in respect of time, and externall method, (for the holy Ghost doth not peremptorily deter­mine, and confine us to any order 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, affecti­on and desire; our love, our care and endeavours must mainly be spent, and employed about these more excellent things; nay in respect of these, we must hate father and mo­ther, and life it selfe when they come in competition; we must carry our selves towards these inferior things, which we are obliged to love most dearly, as if we hared them; we must forsake and abandon them, Luk. 14.26. Mat. 10.37, 39. We must count them as losse and dung for the excellency of the knowledge of Christ, Philip. 3.8. there is no com­parison [Page 205]between-things temporall and eternall; things that are momentany and the exceeding, and eternall weight of Glory; things that belong to the outward, and to the in­ward man, 2 Cor, 4.16, 17, 18. if the strength and 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 subordinati­on, and in reference unto it: we must not be absolute and peremptory in our desires after them, (for what we thus covet, and affect, we cannot want, we must have it whatever it cost) O ! let us not so set our he arts upon perishing tr fles: but earnestlyCor. 12.31. covet the best things: nay if these excellent and spirituall things have not the precedency, and first place in our estimation, affection, desires, endeavours, pains and diligence; if these be not mainly imployed for getting, and keeping of them; we will not only lose what we have thus basely undervalued, but we will lose all, our first born, and the son of our strength not being the son of the promise, will get none of the blessing. O! the folly of worldlings: their diligence and zeal for the fat of the earth, doth not only con­sume their strength, andMat. 16.26. 1 Tim. 6.9. destroy their Soul, but also marreth their gain; while they trade for the earth, they lose both earth, and heaven; for that we should seek first spirituall things and give them the precedency, isMat 6.32. required, not only as a condition for our finding of them, but also for the obtaining of temporalls, that they as pendicles and casuali­ties of the Kingdom of grace may be added, and given as a mercy and blessing. And albeit some temporall mercies be more necessary, then other, yet the least measure of grace should be preferred to the most necessary and usefull thing that concerneth the outward man, and to the greatest earthly ex­cellency [Page 206]as being more excellent in it self, and having a more immediat and direct tendency and reference unto the great end; and therefore as the soul is to be preferred to the body, heaven to earth, eternal happiness to a perishing trifle, the chidrens portion to the bones that fall to the dogs, and that which tendeth to the glorifying of God and the saving of our souls, to that which serveth to the satisfying of our carnall lusts and selfish desires, So must spirituall things al­wayes have the preheminence, yea we should prefer not only grace it self, but also every mean that tendeth to the begetting or strengthning of it, all Gods ordinances, and every 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 pre­ferred to the greatest worldly excellency, yet while we com­pare spirituals with spirituals, these which are most abso­lutely, 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 inseparably1 Joh. 3.9. Eph. 4.24. 2 Cor. 5.17. &c. grace is (as it were) the soul of the new man, & instanti in­funditur, it comes at once and animates the whole. 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 pro­mises, which are the rule and ground of prayer, we will find, that as there is a difference both amongst temporals and [Page 207]spirituals, some temporals being more necessary then others, and some spirituals more necessary then others; so the pro­mises 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 andIn what sense we may be said to pray absolutely for spiritual things. See Concl. 10. and in what cases properly, Concl. 11. 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 Finis dat mensuram & ordinem m [...]di­is in omnibus appetibil bus & agibilibus (inquit Thom) men­sura est fi­nis— & id [...]o quae sunt ad fi­nem habent modum ex eo quod sunt fini proportio­nata, Thom. 2, 2. quaest 27. art. 6. in corp. 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 [Page 208]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 isPs 7.15. and 9.15.16. Prov. 5.22. catched and held fast; there is none in hell to day, that can challenge the general invitati­on and off [...]r made in the Gospel, to all, to come, and who­soever 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 unrighteous­ness, 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 qua­lification and fitness in the subject for receiving what they hold forth: Thus a renewed pardon of sin, is promised upon repentance;Vid. apud Gul. Tuis. in Corv. defens. Arm. pag 106. explicationem dicti, Mat. 13.12, habenti dabitur. 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 [Page 209]grace, can in faith plead, and lay claim to the absolute pro­mises: 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; there­fore 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 bon­dage, 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 possibili­ty 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 [Page 210]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 negli­gent, 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 pe­rished 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 per­adventure, a who knows, and a may be, the Lord will be gra­cious; 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.

[Page 211]Hence, our ninth Conclusion must be this, grace, as to it's be­ing and existence, the habits,Concl. 9. (orQuia ha­bitus non dat p [...]sse, sed meli­us & facilius operari; male ergo vulgo di­cuniur habitus gratiosi cum aent simplici­ter posse. rather faculties) of grace, that1 Joh. 3.9. 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 ofJam. 5 15. Concl. 10. 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 prayA modest enquiry after the sense of the common asser­tion of Casu­ists [...]practicall Divines, &c. laid down as a principle to be embraced by all, rather then to be ex­amined by any, viz. that grace should be prayed for absolutely, but the degree conditionally. 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 ferven­cy, 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 passionGen. 30.1. said, give me children or else I die; or likeGen. 15.2. him, who too rashly andIf he had not his eyes fixed on the Messiah, who was to be his son. 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 delibe­rate and upon more weighty and pressing considerations) if their heart were opened up, we would find thisAs 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. written there in capital letters, What 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. 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 cast­away? But that we may more fully expresse the way, how the unregenerate (yet looking and panting after a change) [Page 212]may be said to pray absolutely for grace, we will branch out what hath been hinted at, in these three particulars, 1. be­cause 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 recom­pence 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 unbe­leever (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 withEsth. 4.16. 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 miscar­ry, 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 un­beleevers 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 stand­ing to the supposition, they cannot well be blamed for asking [Page 213]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 vehe­ment, and their diligence will not be so great, as the desire and endeavours of the unconverted? but, 2. as to the parti­cular 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 qualifi­cation of an acceptable and prevailing prayer, shall in its ownviz. part. 2. ob. 2. 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 beHeb. 4.2. 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 expecta­tion 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 suc­cesse.

Concl 12. 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, [Page 214]and finall apostacy; (for perseverance in grace is no lesse ne­cessary 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 re­stored unto them, that the Cant. 2.17. day would break and the sha­dowes fl [...]e away▪ that they may see their beloved face to face, and may become happy in a full fruition of him unto all eter­nity; 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 Mark. 9.24. beleeve, might in faith say, Lord, help my unbeleef; as we are commanded toThe Christi­an must be like the Crocadile, that (as some affirme) grows as long as it livethand ceas­eth to be when it ceaseth to grow. 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, andJoh. 15.8. 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 doThe [...] Gloss confuted. 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, gra­cious 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 there­by his name may be magnified; yet, we must not be slack and [Page 215]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 isThe second evasion confu­ted. 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 pro­mise, 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 ab­solute 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 pro­mise: 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 beJoh. 15.1, 2. ing [...]e [...]ted in the true vine, but [Page 216]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 pro­mises, 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 appear­eth 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 Pro­mises 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 man­ner of its performance and accomplishment: and such a [Page 217]thing may be said to be absolutely promised, because it doth not depend upon any other thing that it may become a fit mate­riall of a Divine promise, and a fit object for our prayers, and desires; that it doth not borrow its goodnesse from with­out, nor depend upon any extrinsecall and variable circum­stances, 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, be­cause 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; al­beit upon another consideration, and if we have reference un­to the way and manner of performance, grace it self may be said to be absolutely promised, and the encrease of it condi­tionally.

But you will then say, since the promise is the rule of prayer, and the measure of grace may be said to be conditionally pro­mised, 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 condi­tions, or that we expect an answer without any consideration of him who prayeth; not regarding any fitnesse, or qualifi­cation 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 righ­teous, 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 [Page]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 absolute­ly; because the unconverted (to whom only such abso­lute 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 in­tense 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.

[Page 219] Concl. 1 Concl. 1, It is sufficient, that our prayers keep conformi­ty 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 condi­tions; 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 ex­pect a return to our prayers, but by reflecting on the condi­tion required on our part, and finding it wrought in and per­formed 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 [Page 220]conditional; the accomplishing of our desires and of the pro­mises, 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 perfor­mance of the condition, we may confidently and in full assu­rance 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 conditi­onally askt? Ans. As the Lord, according to his good plea­sure, 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 thyI 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 im­puted to us according to the tenor of the covenant of grace. 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 per­formance of duties and attending the ordinances, continue still weak, and are left in a mourning and comfortlesse con­dition; yet it may perhaps be questioned, 1. whether such do perform the condition? because there may be much hypo­crisy, 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 deadEccl. 10.1. 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 perfor­mances and duties, and in stead of the expected blessing, pro­cure 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, [Page 221]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 dis­pensation 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 com­plaints, 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 perfor­mance of the condition, might complain that the promises were not performed to them, such a dispensation ought not be con­strued 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 de­grees of glory) his crown shall be no lesse2 Cor. 4.7. weighty and resplendent, then if here he bed received and improven those [Page 222]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 ex­pectants, when they shall once see his face and know his mind.

And herein is the difference between spiritual and tempo­ral 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 com­pleated 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,Perfectio adveniens abo­lebit quicquid imperfectioni servit. Calv. in loc. 1 Cor. 13.10. not only grace in the general, but every pat­ticular 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 perfecti­on formerly was in the thing, shall stillHence we reject Caje­tans gloss on that place, 1 Cor. 13.10. where univer­sally he affir­m th, that whatsoever hath any im­perfection in it shall be totally done away: quod non sup­plebitur 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 sen­tent. dist. 36. & ad Thom. 1, 2. quaest. 67. 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 de­stroyed, 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 [Page 223]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 Fa­thers 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 isM. Gee Treat, of Pray. ch. 3. sect 2. pag. 126, 127. 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 Tho. 1, 2. quaest. 55. art. 4. vid. Alph. Curiel ad loc & ad art. 3. dub. 1, 2, 3, malus ma­lè 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 corrup­tion: [Page 224]what theVirtute potest aliquis malè utitan­quam objecto, puta cum malè sentit de vir­ture, cum odit cam vel super­bit de ca non autem tanquam prin­cipto usus, ita scil. quoá malus sit actus virtutis. Thom loc. cit. ad 5. 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 pharisai­cal 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 tempta­tion) are too ready to be puffed up through the apprehen­sion 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 pur­sue 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 mea­sure and degree of grace, neither must we pray absolutely for grace, as to its essence, nor for that1 Joh. 2.9. seed, and the habits and principles of our spiritual life, for these also may be thusNullum est in hâe vitâ bonum quo bo­mo prosua li­bertate non possit malè uti aliquo modo, Suar, ubi su­pra cap. 17. sect. 9. abused; and the lesse the measure of grace be, the greater is the hazard of this abuse.

[Page 225]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 intrin­secal 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 in­dispensibly 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 privi­ledges, is meerly accidental, and solely from our selves, no occasion, nor invitation being offered from the things them­selves, but on the contrary, their sole inclination and tenden­cy [Page 226]is towards the right work, and to keep our feet in a right path; but as for temporals, they being of themselves indif­ferent, 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 peremp­tory in our desires after them; the condition of expediency must alwayes be expressed or included; as we must be circum­spect 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 absolute­ly: 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 theviz. Whe­ther we may ask perempto­rily the thing, and that the condition may be placed. question we propounded con­cerning temporals. Here we may ask the thing and the con­dition; but we may not ask the thing upon condition and supposition, we must not add an If, we may as determinate­ly, 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.

[Page 227]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 combi­nation 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 en­dowments, 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 threat­ned, neither know I how such a thing is possible: O! how doth it sound in a Christians ear, to say, that grace or holi­ness 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 be­cause 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 [Page 228]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 theTalentum significat quae­libet Dei do­na, Basil. in reg brevior. inter reg. 253. scope of it would point out another kind ofAll these talents must be of one nature, and therefore since he who received only one, cannot be said to have received a ta­lent of grace, so, &c. 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 areHaec talen­ta scholasticis vocantur gra­tiae gratis da­tae, & posteri ora gratiae gratum faci­entes, sed mi­nus commode; cum omnis gratia nobis gratis detur & sola Christi justitia nos gratos faciat. talents of gifts, such as know­ledge, 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, asIn hisce spiritualibus honis major vis est, & cer­tior veritas, & fructuosior profectus, & pu­rior perfectio. Bon. de proces. rel. sex cap. 18.20. 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 con­tradistinguished 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 multi­plied: 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 toPhil. 4.4. rejoyce, and must give all2 Pet. 1.10. diligence to make our election sure, &c. yet we must not idolize our comfort; but must patiently wait Gods time ofPs. 4.6. 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 [Page 229]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; especial­ly, 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 weary­ing; 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.

A word of application.(f) O! let us praise the Lord, who hath not dealt spa­ringly with us, we are not straitned in the promise; our charter is large and exceeding broad; what canst thou desire, [Page 230]either1 Tim. 4. 2 Pet. 1.3. 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 just­ly he might cast thy bill over the barr, and give out a sen­tence of forfeiture, because of thy not performance of the condition, and thus nullifying the contract, which was mutu­al; 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 whatso­ever thou askest.

But ah! Though we be not strained in the promise, yet we are2 Cor. 6.12. straitned in our own bowels; ourHab. 2.5. desires, though they be enlarged as hell, after the empty Cistern, yet how easily are we satisfied, howBecause inordinatly, our desires not answering the excellency and necessity of the object. 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, OLuk. 12.20. 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 intel­lectual and immortal soul, if thou wouldst reflect upon its nature, priviledges and excellency, rebuke thy folly, and dis­cover 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 endea­vour: or if the Lord giveth thee them, whilest thou so [Page 231]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 bodi­ly 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. sub­missive, 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, WhatModus diligendi De­um, est s [...]è mo­do diligere, Bern. de di­lig. Deum in princ. vid. Thom. 2, 2. quaest. 27. art 6. Bernard said of our love as terminated in God, may well be applyed to our desire and endeavours after grace, (whereby, pro mo­dulo, we enjoy and are united to God) that the modus, should be sine modo; we should be boundlesse and unsati­able, resolute, fervent and peremptory in our affection; we must1 Cor. 12.31. earnestly covet these best blessings. Here the Poet did hit rightPropert. 1 eleg. 3. Verus amor nullum novit habere modum. True love, when pitched upon a right object, should be bound­lesse 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, theJam. 2.8. royall law of love, and the constant practice of the Saints do point out this duty, and as a threefold cord bindeth us thereunto, first, then God hath commanded us to pray for others; Jam. 5.16. 1 Joh. 5. [...]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 toOrat apo­stolus pro pl [...]be, orat plebs pro apostolo, oro se omnia membra orant, coput pro omnibus inter­pellat, August in Psa. 34. perform that duty towards others, Col. 1.9. 2 Thes. 1.11. Exod. 32 31. Exod 33.16. Numb. 21.7. 1 Sam. 7.9. and Christ our head and leader, while on earth, prayed not only for his disciples, Joh. 17. and for the uncon­verted elect, v. 9.20. but also for his bloody persecutors, Luk. 23.34. And how did he weep and pathetically lament over apostat Jerusalem? Luk, 19.41. Luk. 13.34. and he now liveth in heaven to make continuall intercession for his people. Sixthly, not only hath our blessed Saviour thus by his example taught us this point of our duty, but by his command, leav­ing us a pattern in thatIdeo non di­cimus, paterme­us, sed noster, nec da mihi sed da nobis, quia uni­tatis magister noluit privatim preces fieri, ut scilicet quis prose tantum precetur Cypr. in lib. de orat. Dom. comprehensive directory, Mat. 6.9. to pray for others whensoever we pray for our selves, and [Page 233]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 toMat. 19 19 love as our selves? what indigence andProse ora­re necessitas co­git, pro altero autem charitas fraternitatis hortatur. Autor operis imper in Mat. cir. prin tom. 2. hom. 14. necessity will drive us to ask for our selves, that brother­ly love should draw us to desire and petition to others: and love being a more kindly motive then necessity, and the good of others a more noble attractive then self interest, it must be a better evi­dence of sincerity to pray for others, then to pray for ourselves.

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

Concl. 1.Concl. 1. We abominat the Popish conceit of praying for the dead; as, 1 foolish and unprofitable; for after death the judgement, Heb. 9.27. then we must appear before the tri­bunal of Christ, and be stated into an inalterable condition, which all the devotion of Papists, all their masses and suppli­cations cannot change; 2. as groundlesse and unwarrantable, having no command nor precedent in Scripture, yea nor from the first and purest antiquity; and reason can here have no place, for the Saints want no good, and they fear no evil, (which are the two occasions of prayer mentioned by the ApostleThe two grounds of prayer menti­oned by the A­postle, 1. the want and ab­fence of some good; [...]. 2. The pre­sence or fear of some evil, [...]. Jam. 1.5. and 5.13.) and an irrevocable sen­tence is already past upon the damned; where the tree is fallen, there it mustly for ever, Ecles. 11.3. the evening is come, and there can be no more working in the Lords vineyard, every one must now receive his reward according as he hath em­ployed the day past; David would pray no longer for his child when he heard it was dead, the reason he bringeth in reference to the childs bodily life and being here again in [Page 234]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 ofThis ap­peareth to me to be the main ground of dif­ference▪ which, with submissi­on, Ioffer to the consideration of the judicious. word, then the word of promise which believers on earth plead in their prayers. It is the sentence of a Judge, and would an earthly Judge take it well, if any man should petition him to own and stand to his sentence? They are not now on their way, nor in thePreces ge mituslachrymae arma sunt ath­letarum in sta­dio versantium in agone su­daentium, non victorum in caelo triumph­antium, Tilen. synt. part. 2. disp. 49. § 22. condition of a Viator and traveller; they are now above ordinances, they are no more under the means, what then can prayer profit them?

As for the popish Purgatory, (that Chapel in which all these Saints are conveened, who call for the prayers and mas­ses of the Roman Church, or rather that prison in which are detained those captives, till the Romanists, by their devotion, purchase their liberty) our Divines, long since, have thrown down the imaginary partition wall betwixt that goal and hell, and have shown, that thoseMat. 5.26. prisoners shall never be able to pay the uttermost farthing, and therefore shall never be set at liberty: and it was no difficult task to overthrow a house that was built upon the sand of Platonick dreams, poe­tical fictions and humane and antiscriptural tradition. I do not deny that it was an ancient custom of the Church, to pray for the dead; yet,Mat. 19.8. from the beginning it was not so. We will not now enquire after the punctual time when it be­gan, nor yet what was the occasion of that custom; yet, it were an easie work to show, that the ancient custom doth no wayes favour the Roman cause;Dr. Usher, in bis answer to the challenge made by a Je­suit, § of pray­er for the dead. Dr. For­bes. instr. hist. theol. lib. 13. cap. 9. &c. M. Perkins, Dem. of the Problem. pag. 531, 561. &c. Dr. Ʋsher and Dr. For­besse, Mr. Perkins and several other orthodox Divines have undertaken that task, and performed it to the satisfaction of all impartial readers: yea, that greatDr. Ush­er loc cit. § of Purgatory, pag, (mihi) 190. Antiquary, Dr. Ʋsher, hath demonstrated [that Purgatory, wherewith the Romish [Page 235]Clergy doth now delude the world, is a new device, never heard of in the Church of God, for the space of a thousand years after the birth of our Saviour.] Yet, I deny not in the sixth Century, when the mystery of iniquity (which be­gan to work in the dayes of the Apostles, 2 Thes. 2.7.) was grown up to a considerable stature, and was in great part esta­blished by a Law, that then many materials were provided, yea, and many stones laid of that structure; but the after­builders being more wise, demolished much of that work, that they might rear up (if not a more sumptuous, yet) a more profitable building: Nay, I deny not, that long before that time, (before the dayes of Gregory the great, that great In­novator and Parron of monkish superstition, and grand build­er of Purgatory.) Tertullian and Origen did make way for that dream; the one, viz. Tertullian, being theAlbeit be­fore that time the Saints did mention the Defunct, (es­pecially the Martyrs) in their prayers; yet, that was only, 1. by way of commemo­ration, propo­sing them as an example worthy of their imitation. 2. By way of con­gratulation: but not, 3. by way of peti­tion, as if they had askt any thing from or for the Mar­tyrs. first amongst Christians, whoTert. lib. de monog. cap. 10. where he layeth this charge upon a widowes to pray frequently for their dead husband. pleaded, that prayers should be offered up for the dead: but, first, he turned Montanist; for, while he was Orthodox, with what indignation did heTert. de test. anim. cap. 4. mock the Pagans for their praying for the dead? who could have imagined, that he himself should have approven that custom? But thus we may see, that this lesson was first lear­ned from the Pagan Academy. As for the other, viz. Origen. lib. 2. de princ. cap. 10, 11, 12. hom. 3. in Psa. 36. hom. 13. in Hieron. Origen, who is reputed to be the first who espied the fire of Purgatory, having brought a prospect from the Platonick Schools, whereby he might discern and take up this ignis fa­tuus: but, we dar not confidently father this conceit upon that learned man, albeit now it may be found in his Writings, knowing how miserably these have been corrupted and adul­terated; and yet, the Purgatory mentioned there, is far dif­ferent from, and much unlike to the Romish.

But, since Papists have no other Plea but Antiquity and hu­mane Tradition (though, as we said, the first and purest times were ignorant of this peece of devotion, and though the first custom of praying for the dead, was not founded upon the popish Purgatory, which was not then acknowledged, yea, and [Page 236]I may say not discerned, it being then as aOr shall I say, aer incog­nitus: for, some of them will have Pur­gatory to be in the air, potest dici probabi­liter quod in superiori regi­one, i. e. in aere sit locus Purgatorii, Guid. de Baiis. super decret▪ part. 2. causa 13. quaest. 2. Fol. (mihi) 237. terra incogni­ta.) I would ask, why they disclaim their Patrons in so many particulars, and are ashamed to own or build upon the first foundation? and even these materials which they now make use of, must first be polished by School-subtilties (so that the first owners would scarce know and could not acknowledge them for legitimat) before they imploy them in their build­ing, or upon them erect their several limbs and chambers of hell. 1. If Origen must be their Patron for Purgatory, why do they not withLib. 2. de prin, cap. 6. lib. ib. 3. cap. 6. tom. 18. in evang. Johan. hom. 1. in Le­vit. But how far contrary is this to what he affirmeth in other places; and in his La­mentation he affirmeth, that he was con­demned to e­verlasting pu­nishment, and could he then think that the devils at length would escape. him (if we may judge of his opi­nions from his Writings) also maintain, that the devils at length shall, by the mercy of God, be saved and liberated from their torments? Or, if that seem too gross, yet, 2. why do they not, with these whomThom. in sup. quaest. 99. art 3. in corp ex Aug. lib. 21. de civit. Dei cap. 17.18. vid. Chrys. hom. 21. in Acta, August. Encherid. cap. 110. & de civit. Dei lib. 21. cap. 24. Thomas citeth from Austin, affirm, that albeit the devils should be tormented for ever, yet, all men, though never so wicked or slagitious, should at length be delivered from the torments of hell, since the ancient custom of praying for the dead (upon which they build) did exclude none, no not the worst of sinners? Or, 3. if they will not plead for all that are in hell, yet, why do they not allow the liberty to plead for some few, which theirSerm. de Defunct. Damascen hath granted? affirming, that by the prayers of the Saints some have been delivered out of hell; as the Emperor Trajan by the prayers ofAnd yet Gregory himself professeth, that those who die in their sins are no more to be prayed for then the devils, Dialog lib. 4. cap. 44. Gregory the first, and Falconilla by the prayers of Theela. 4 If it be thought too heard a task for them to pull souls from hell, yet why do they not, withNon dixit metuatis eum qui postquam occiderit, mittit, &c. Theoph. in Luc. 12.5. Theophilact (one of their grand pillars of invocation for the dead) affirm, that they may help them who are not yet cast, (though deceased) but are ready to be cast into hell, having died in their infidelity and other grievous sins? Thus it is re­ported of Dunstan, that after he knew that the soul of Edwin, King of England, was to be carryed into hell, never ceased to pray for him untill he got that sentence repealed, and Edwins [Page 237]Purgatory. 5. Why do they not at least plead withChrysost. in Acta hom. 21. in epist. ad Philip. hom 3. vid. Thom in 4. sent. dist. 45. quaest. 2. art. 2. Chrysostowe, Altisiodorensis and Porretanus, that albeir, neither these, who already are in hell, or who are sentenced thither, and ready to be cast in, can be wholly delivered from that place of torment, yet their pains there may be miti­gated by the prayers of the Saints?Damas. loc. cit. Daemaescen his fable concerning the skull of a dead man (whomThom. in lib. 4. seut. dist 45 quaest. 2 art 2. ad. quartum. Thomas and many others affirm to have been a Pagan and idolatrous Priest) which should have uttered these words u to Macari­us the Egyptian Anchoret [when thou doest ofter up thy prayers for the dead, we (who are in hell) receive some little ease of our torment.]Alph. Mendoz. cout t [...]col. quaest. 6. sect. 5. Mendoza thinks this skull not to be the head of one that was damned, but of a just man in Purgatory; butBellar. de­purga [...]. lib. 2 cap 18. At fortesse melius. rejicerentur ut Apocrypha quae asseruntur de illo cranio non enim in libro, &c. Bellarmine is content this history be accounted apocryphal: but as to the testimonies we have alledged, to which may be added many mo, and that [...], and often inculcated aphorism, which the MasterLomb. 4. sent. dist. 45. ex Aug. Ench. cap. 110. qui­bus prosunt suffrágia aut ad hoc prosune ut plena siat remissio, aut tolerabilior sit ipsa damna­tio— medio­criter malis suffragantur ad paenae miti­gationem. of Sentences doth cite from Augustine, and approve, Prayers for the dead, do either profit them to the obtaining of a full pardon, or to the diminution and mitigation of their torment, Papists now think it safest for them not to menti­on these, and Bellarmine only taketh notice of that passage of Augustine, telling us, that the learned father by dam­nation, did understand the pains of purgatory; which strange glosse, as it is contrary to Lombard and all others who make use of that passage, so to the words and their distinction, which must import an opposition, and warrant us to infer from Bellarmines interpretation, That those who are in pur­gatory shall never obtain the remission of their sins.

Thus we see that Papists, though they would make us be­lieve, that they embrace the doctrine of the fathers as a rule of faith, yet do cry up or cry down, follow or reject what these say, according as that maketh for or against their inte­rest and opinion. And they do not scruple to disclaim those fancies we have mentioned, though more clearly asserted by them, then what they in this controversie would father upon them; because these conc [...]i [...]s were not so advantagious for the Popes treasury, nor so fit for feeding the Priests bellies: [Page 238]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 confidentlyCertum est Ecclesiae suffragia non prodesse beatis nec damnatis, sed solum its qui in Purga­torio degunt— id quod do­cent omnes scholastici, &c. Bellar. loc. cit. affirm, It to be cer­tain, that the suffrages of the Church do not profit either the damned or the blessed, but only those who are in Purgatory, as all the Schoolmen (saith this bold man) do maintain with Augustine. But the Jesuit and his complices, had reason to expunge, 1. the damned out of their roll, knowing that they would wait long before the devil and the damned would send them money, that they might say mass for them; and the living will hardly be perswaded, that the popish devotion will bring their friends from hell. 2. As for the Spirits in glory, their condition were miserable, if they stood in need of our help; and wherefore (would Papiss say) should we pray to them who stand in need of our prayers?

You will say, though the Spirits of just men, made perfect, be happy in the fruition of God, and the assured expectation of the resurrection of their bodies, yet why may not both we and they pray for the consummation of their happiness? Ans. I grant, that certainty of success doth not exclude, but rather suppose the means, and may be a notable encouragment to use them; but wherefore should they, who have already used the means, and now are begun to enjoy the end, use them any more? and far lesse should others undergo such a needless task for them; who will go to buy after the market day is past? they have run the race and finished their course, and now they must rest from their labours, and eat the sweet fruit thereof unto all eternity, 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 [Page 239]where the money must be laid down, for their merchants grand axiom is, no pay no masse, no trust, no not for one hour; but if you bring their hire in your hand, these mountebanks will promise you a good peny-worth; though they cannot ascend so high as heaven, nor descend so low as hell, yet they will ply a voyage to Purgatory, and from thence, by the cords of their prayers and masses draw out souls lying in torment; one thing they are sure of, that thus they shall draw moneys from the cabins of the living, and though they drive no spoil from Purgatory (as having no ground of quar­rel against that place, since the fire of purgatory maketh their kitchins to smoak, andThis strange fire must have a strange effect other fires can serve to dresse, boyl, &c. provideth a portion for their fat bellies) yet they shall make a good booty on earth; and thus, though these prayers and masses (like the PaganIsa. 41.23. Jer. 10.5. Concl. 2. idols) can neither do good nor evil to the dead, yet they both pro­fit and hurt the living, the Priests lose not their labour, but the heirs and friends of the defunct find the smart; they buy at a dear rate that which is of no value.

Concl. 2. We are not obliged, we are under no divine command to pray for those, whom we know to have com­mitted the sin against the holy Ghost: this is that sin unto death, for which the Apostle will not command us to pray, 1 Joh. 5.16. It is the blasphemy that God will never pardon, Mat. 12.31, 32. 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; andNulla iniquitas ex proprio genere est peccatum ad mortem, led aliundè habet quod sit ad morton, viz. ex parte pec­cantis, si [...]ta affictus fit ad peccatum ut veli [...]n co per severar: u [...]que ad mortem, Cajetan. in 1. Joh. 5.16. 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 Est ali­quod peccatum quod uunquam ren ittitur, hoc autem est du­ritia cordis qua homo re­nuit usque ad sine [...]n vitae remissionem peccati per pae­nit entiam ac­cipere. Alf. de Castro ad­vers. haeres liv. 12 sect. peccatum baer. 6. Castro doth not dissent, while by the [Page 240]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 Ca­jetan 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 be­come the blasphemy against the holy Ghost. It were imperti­nent 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 unpar­donable.

O! bu [...] (sayRhem. on 1 Joh. 5.16. the Rhemists) it is great blasphemy in the Cal­vinists 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. Alf. a Ca­stro loc cit. a Castro) it was the heresie of theHaeresis Armenorum. Armens to affirm that any sin in this life is unpardonable. Ans. Behold the impudence of errone­ous and blind folded men, who dar accuse orthodox Divines of blasphemy for reaching what is expressely asserted in the Scrip­tures, and whichAugust deSerm dom in monte propè fi­nem. Augustine, their ownBeda in 1 Joh. 5. Beda, and many eminent Divines being convinced by the clear testimony of the word of God long before them professed, and main­tained: 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 AndRichard. de Sancto Victo­re apud Alf. a Castro loc. cit. Richardus de S. Victore, his distinction is vain and ridiculous, who will have that sin to be called unpardonable not in respect of the remissi­on, of the fault, but in respect of the remission and relaxa­tion of the punishment, so that albeit he whoI [...]a ut qu­amvis paeniten­tia facta, culpa remittatur oportet tamen ut omnem pae­nam peccato debitamsolvat. com­mitted that sin by his repentance did obtain a pardon of the fault, yet he behoved to undergo the punishment. Alf. a Castro having alleadgedTheophyl. Mat. 12. Theophylact also for this opinion [Page 241]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 punish­ment inflicted? after the cause is removed, the effect must cease; 2. Is the punishment capable of pardon? then all suffer­ing 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 unpar­donable, 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 pur­chased 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 encou­ragment 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,Concl. 3. bold and pre­sumptuous toExcept according to the limitation to be added afterwards. 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 change­able, like vain man.

Concl. 4. Yet,Concl. 4. 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 [Page 242]severally: but first, we will give a general caveat concerning both those cases, that they are rather speculative, then practi­cal, the one doth seldom, the other never occur. We must not expect to meet with a revelation, concerning the reproba­tion of any man; and as for the sin against the holy Ghost,Quum id peccatum ma­gis intus late­at quam foris se prodat, ni­hil aequa nobis caven [...]um que hoc unumn [...] de quo­quam te­merc hac in parte juaice­mus. Beza in 1. Joh. 5.16. 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? sup­posing 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 with­draws all ground of encouragment: when we have no pro­mise 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 obli­ged 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 Nescientes quis pertineat ad praedestina­torum nume­rum, quis non pertineat, sie affici debemus charitatis af­fectu ut om­nes velimus salvos fieri, Aug. de cor. & gras. cap. 15. we know not (as Angustine saith) who doth, or doth not belong to the number [Page 243]of those who are predestinated unto life, we should be so affect­ed 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 judi­cious Divines (and particularly the learned Dr.Au non homini sanctissimo convenit pa­lam protestari se (nisi Deus aliter statu­isset) percupere ut ipsis ignos­ceret de qui­bus tamen De­us aliter for­sitan constitu­erit, Twiss. vindic. part. 2. sect. 23. di­gres. 7. prope finem. 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 judiciousTwis. loc. cit. pag. 243. 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 know­ing, 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 assu­rance 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 practi­cal [Page 244]Divines, who seem to limit their prayers to the Elect, that they make mention of their election, not as if they would ex­clude all others, who belong not thereunto, from their pray­ers, 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 reduplica­tion; 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 intimat­ing [Page 245]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 repro­bation 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 mo­tive) 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 Heb. 10.26, 27. remaineth no more sa­crifice 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 ob­ligation 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 com­mand, 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 pre­vail, 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 orSi de ali­quibus ita cer­ta esset eccle­sia ut qui sunt illi etiam nos­set qui, licet in hac vita sunt constituti, ta­men praedesti­nati sunt in aternū ignem ire cum di­abolo, tam pro cis non oraret quam nec pro ipso, August. de civit. Dei lib. 21. cap. 24. Augustine, that if we knew who were reprobats, we should no more pray for them then for the devils and damned in hell: whichLyra in 1 Joh. 5.16. 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 au­thority [Page 246]of a great Divine,D. Twiss. vind. part. 2. dig. 7. ad. § 23. & in Cor­vin. def. Ar­min. animad. pag. 256. 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 re­probation, 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 irre­vocable 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 des­perate 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 re­vealed decree, but rather to escape that sad sentence; yet, such a revelation doth not make that course to become sin­full and unlawfull; nor doth it liberat him from any point of duty, to which (as a rational creature, being yet on the [Page 247]way (he was obliged;Qua via­tor. 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 suturiti­on of sin, but are conversant a bout the state and finall por­tion 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 interpreta­tion to seek after, wish and desire Salvation, which is the1 Pet. 1.9. 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 sub­servient for obtaing the end: Augustins case mentioned, Sect, 1. Concerning the wicked son complying with the decree in de­siring 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 condemn2 Sam. 12.14, 16. David his fasting and praying, that his child might recover, notwith­standing 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 threat­ning.

Since then we are obliged to pray for our selves notwith­standing of whatsoever decree, though known to us; why [Page 248]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-ser­vants; 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 subordinati­on 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 there­unto; 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 other­wise 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 super­erogat, 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 con­cur, invite, yea and engage him, who obsolutely and ab­stracting from such a state and condition is not obliged so to act; thus saithDavenant determin. 32. vitam ducere virginalem in genere res con­silii est non prae­cepti, atque sic videtis ca qua­confilia haud incommode di­cuntur, si ope­ris speciem con­sideremus fieri tamen posse praecepta ali­quando si speci­ales circum­stantias penfite­mus. 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 [Page 249]know to be cast-awayes, yet if we will abstract from that sen­tence (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 relati­ons unto them. Though the Lord did reveal to Parents and Pastors, &c. that their Children and people, &c. were repro­bates, 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 ante­cedent, so from such a consequence and consequent, and abso­lutely 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 for­mer consequence is as valid in the case of Peters avouching and adhereing to his master, as in this case; for Peters deny­al 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 [Page 250]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 relaxati­on of the command, and a permission granted to Samuel not to pray any more for Saul (though his King) then a peremp­tory 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 com­mand is renewed the third time, Ch. 14.11.12, and not­withstanding of all these prohibitions, he still prayeth, as it would appear from the rest of that prophesie, that he con­tinued 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, concern­ing the blasphemy against the holy Ghost, which is in great part cleared by what hath been already said. Mr.Burgess ou Joh. 17. serm. 41. Bur­gess citeth the opinion of some Ancient, who thought that the words, 1 Joh. 5.16. did not hold out an absolute pro­hibition 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 [Page 251]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 clear­ly 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 prohi­bition; and though, Moses, Samuel, &c. might prevail more with the Lord then others (which is the thing there in­timated) 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 offNicho­laus de Lyra in 1 Joh 5.16. non esset pro eo oran­dum ut pae­nam aternam evaderet, posse tamen orari pro co ut mi­nus peccaret & per conse­quens ut mi­nus puniretur in inferno. 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 salva­tion, 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 permissi­on to all not to pray for such; and if we do more narrowly ponder the words, we will find that they hold out no prohi­bition; for saith the Apostle in that, 1 Joh. 5.16. there is a sin unto death [...], 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 unpardo­nable 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 [Page 252]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 appoint­ment 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 to­ward 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,1 Sam. 16.1. 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 toJer. 17.6. 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 [Page 253]or persons, then a restraint upon the Prophets and servants of God, as to the performance of that duty, to which other­wise they were obliged; and they seem to be almost parallel with, Jer. 15.1. and Ezek. 14.14. where Moses, Samu­el, 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 Jere­miah 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 prohi­bition, 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 com­mitted that unpardonable sin? Thus the Christians of old prayed against Julian the Apostate, if then we may pray for [Page 254]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, exceptTheodor. hist. lib. 4. cap. 9.17.19. 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 be­tween one lying under that peremptory sentence, and him up­on 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 un­to 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 ex­pected) 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 threat­ning though never so peremptory, but it admitteth a limi­tation 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 follow­eth) 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 [Page 255]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 espe­cially, we answer, Albeit these who are guilty of that un­pardonable 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 con­sideration we owe them, if our Superiors, Magistrates, Parents, Masters, &c. honour and obedience; So also, upon a sp ri­tual 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 theNunc enim propterea orat Ecclesia pro iis quos in ge­nere humano habet inimices quia tempus est paenitentiae fructuosae, Aug. de civit. Dei, lib. 21. cap. 24. 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 unal­terable condition; and therefore they may well be an object of prayer, pity and Christian compassion; though the male­factor be sentenced and condemned, yet, we may deal with the King for a pardon. O! but when the sentence is once exe­cuted there is no remedy; after the repobats are cast in­to 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 un­pardonable sin; we cannot have the least hope or expecta­tion 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 can­not [Page 256]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 la­bour shall not be lost: what though they for whom we pray reap no benefit thereby;The Po­pish 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 An­cient) Neque enim de qui­busdam vera­citer d [...]cere­tur, quod non eis r [...]mitra­tur, neque in hoc seculo, neque in fu­tur (Mat. 12.23) nisi [...]s­sent quibus etsi non in isto tamen remitteretur in futuro, Aug. de civit. Dei lib. 21. cap. 24. 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 them­selves, 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 length­neth 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, abstract­ing 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 of­fice of love towards them.

[Page 257]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 some­what 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 kins­men, notwithstanding he knew they were rejected and repro­bat, and that many of them (as not improbably may be sup­posed) were guilty of that unpardonable sin. And then let us compare Pauls An im­possible wish conceived by the Apostle, to witness, 1. his charity to­wards his bre­thren; and 2. his zeal of Gods glory, to be illustrat­ed in the sal­vation of a whole Nation, Diod on Rom. 9.3. wish with Moses his desire and prayer, which were not only concerning things impossible and con­trary 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 Rom 9.3. accursed from Christ, andExod. 32.32. 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 de­sire (whatever be the nature of that desire, whether absolute or conditional) our own damnation,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. 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 [Page 258]the lesser, none (I think) will be so rash as toAbsit ut hoc sentiamus: neque enim te­mere hoc ve tum effutivit, sed deliberato consilio scrip­sit dictante Spiritu Sancto. Ait enim se non mentiri sed veritatem dicere in Chri­sto attestante sibi conscien­tiâ suâ in Sp. S. D. Par.. ibid. 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 con­sidered 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 [...], optarim, may well be rendred, I would wish, viz if it were possible, vide lector num accipi possit, (saith Eras­mus in lo [...]) [...], pro optarim si fieri poss [...]t. pray for, if possib­ly it could be granted, then what they did absolutely pray for: and such prayers do contain a submissive and silent com­passionating 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. inTanti erat apud illum Dei gloria & cha­ritas in suos, &c. Beza in Rom. 9.3. 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 qualifi­cations, that the two first have especially place when we ab­stract from the decree, though known, and the third and last [Page 259]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 pro­viso's.