Body of Divinity

CHAP. XXV. Hope and Fear. I. Of Hope.

1. THe Nature of this Affection.

Philosophers call it Extentionem appetitus naturalis.

It is an earnest and strong inclination and expectation of some great good apprehended as possible to be obtained, though not without difficulty.

It is a great Question, Whether it be more difficult to trust in God for spiritual or temporal blessings? The promises for temporal things are not so express, and they are not fulfilled in the letter. On the other side, there are more natural prejudices against pardon of sin then daily bread. We do not so easily believe God's supply of temporal blessings, because bodily wants are more urgent. He that will not trust in Christ for provision for his body, will not trust in him for salvation of his soul.

First, The object about which it deals is some great and suitable good, especially salvation, Gal. 5. 5. Col. 1. 3.

The good is thus qualified:

• 1. It is Futurum, Hope is of good things to come. Joy is in a good present, fear is of evils to come.
• 2. Possibile, else we never expect it, herein it differs from despair.
• 3. Difficile, because it ever looks on the good it waits for, as not to be obtained by its own strength.

Secondly, The act of what the soul doth in reference to this object, an expectation, this the Scripture expresseth by waiting, patient abiding.

All hope is either Human, the expectation which the rational creature hath from some second cause, this the Scripture calls A vain hope, A Spiders-web, A lie. Divine, the expectation of the will to receive good from the hand of God. The ground of such a hope must be the Word of God, by which alone his power and truth stand engaged to us, and to hope for anything but from them, is vain. So we must either have a general or particular promise of the thing hoped for, or else it is idle to expect it. Therefore David repeateth it more then once, that he hoped in God's Word, Psal. 130. 5. & Psal. 119. 49, 81. So Abraham had God's promise for a son in his old-age before he expected one.

The measure of Hope.

It must be strong and firm without wavering, so as to hold out even against hope, all likelihood.

The continuance of it. It must hold out against all delaying and procrastination, 1 Pet. 1. 13. this is waiting on God, which is commanded.

2. The Image of God in this affection. There will be no use of hope at all in glory, there was little use of it in the primitive condition of man. The object of his happiness was present and enjoyed, God, his favor and communion, and all things in him, but this did not continue.

3. The corruption of this affection.

1. The corrupt object of our hope when we are depraved.

2. The woeful effects and cursed fruits it brings forth.

First, The object, that which is the only excellent object of it a wicked man hath wholly lost, God, his Image, favor, grace, Ephes. 2. 14. & 1. 11. That object though suitable is not looked on by him under that notion.

2. There is no declaration of the will of God to reach out this unto him. Although there be no real hope, yet there is a bastardly hope which the Scripture calls presumption, the hope and vain expectation of the wicked will be cut off, it is an ungrounded confidence whereby a sinner without warrant will promise himself all good.

Secondly, The woeful effects which this false hope produceth in the soul of man.

• 1. It is a great means to draw them violently into the ways of sin. Young men are therefore easily beguiled, because they are full of hope.
• 2. This corrupt hope wraps up the soul in a cursed carnal security, Job 18. 13, 14.
• 3. When this is cut down it usually ends in bitter despair, because the confidence it had to uphold itself was a mere sigment.

• 4. The Sanctification of this affection:

  Because the greatest part of a Christians good is unseen and unenjoyed in this world, therefore hope must have a great influence on a believers life to comfort, stay and refresh him, Rom. 8. 24, 25.

The work of God's Spirit in sanctifying this affection:

• 1. In turning it to its right object, and upon a right ground.
• 2. In producing the right, proper, and natural effects of it; hope thus rectified is the establishing of the soul in all storms. It looks at two things▪ the good to be enjoyed, and the means whereby it is to be enjoyed.

God in Christ, and the Spirit, is the principal object that hope closeth with, Ier. 14. 8. Rom. 15. 13. Col. 1. 27. 1 Pet. 1. 21.

2. The less principal are the promises concerning this and a better life, Heb. 11. or rather the things promised.

Secondly, The means, the good will of God, the Intercession of Christ, the Ordinances.

The ground of hope is faith in the Word; the act of hope is expectation, the putting out of the rational appetite in the expectation of a future good which is difficult, not a vain uncertain expectation, but a sure expectation of it, the object is sure, if I believe it, this makes the soul possess itself in patience, Rom. 8. 24, 25. Heb. 11. 1. Faith looks at the truth as present, Hope closeth with it as future.

There is a Certainty▪

• 1. Of the object, when the thing I believe or hope for is infallible.
• 2. Of the subject, when the thing is made sure to my soul.

Two things are contrary to Hope, Despair and Presumption:

Despair is a falling of the heart from the future good conceived, as inattainable at least to the parties self. It is a soul racking itself with what is, and what will be. See Job 13. 14.

We must despair of attaining any good thing by our own industry without God's special help. We must not despair of attaining any good thing by God's gracious blessing, favor and mercy, viz. power against sin, pardon of it, deliverance out of crosses and life eternal. It is not a bare absence or privation of hope, but a passion contrary to hope, as love to hatred. Francis Spira in the despair of his soul, cried out, Verily desperation is hell itself, he said, My sin is greater then God's mercy.

Presumption, which is the excess of hope; the Papists expect heaven as a reward of their obedience. It is a taking of things asore-hand, or a looking for that God hath not promised.

What the proper use of this holy affection is to God's people whilst they live in this world.

• 1. To be a stay and safeguard to their souls in all times of difficulty, Heb. 6. The Anchor of the soul.
• 2. It is while we are in this world all the possession we have of the other world, Rom. 6. We are saved by hope.

Marks of a sanctified Hope:

• 1. The holy Scripture breeds it, Rom. 15. 4. Col. 1. 23. it discovers thy desperate condition in thyself, Lam. 3. 24, 25.
• 2. It is grounded upon true faith in Christ, Rom. 15. 13. Col. 1. 27.
• 3. Such a one minds heavenly things more then earthly, Heb. 11. 15, 16.
• 4. He that hath true hope to go to heaven will be careful to prepare and fit himself for it, 2 Cor. 5. 9. 1 John. 3. 3. Psal. 37. 3. because the soul expects good from God, it labors to walk acceptably with him.
• 5. It carries the soul cheerfully on in the use of all those means which the Lord hath appointed for attaining that end, Heb. 10. 23.
• 6. The use of it principally appears when storms and difficulties arise, the real use of it is to stay the soul; when troubles come, it quiets the soul and makes it patient and content under pressures, 1 Tim. 4. 10.

Motives to Hope:

First, There is a necessity of it, we cannot live without it; it is an expectation of an absent good, we shall be dashed on the rocks continually if we have not this Anchor of our lives, Prov. 10. 28. 1 Pet. 1. 13.

Secondly, When this grace is wrought in the soul it will keep it in a quiet calm condition.

Thirdly, It will be a great help to Holiness. He that hath this hope will puririsie himself as he is pure. One cannot have a Gospel-hope, and lead a wicked life.

Fourthly, This hope will never deceive you, or make the soul ashamed, Rom. 5. 5. The hope of the wicked is like a Spiders-web, and the giving up of the ghost.

Means to get a sanctified Hope:

In general you must labor to be new-creatures, the Spirit of God must work it.

• 1. Let thy hope never rest on anything but a word of God, Rom. 15. 4. there is no bottom for this Anchor but that.
• 2. Meditate on the All-sufficiency of God who hath given thee that word, Rom. 4. 18, 19. Psal. 9. 10.
  • 1. On God's Almighty power, how infinitely able he is to help.
  • 2. On his free grace, on his own accord he makes and keeps the promise.
  • 3. His mercy, goodness and faithfulness.
• 3. Experience of God's dealings with others, I am. 5. 11. and ourselves, Psalm 42. 8. Rachel when she had one son, she called him Joseph, saith she, God will add another. Psal. 77. 10, 11. The servants of God of old did write some special name on their deliverance, or named the place so as to remember it, to help them both to praise God for mercies received, and to strengthen them to hope in God for time to come, as Eben-ezer, The stone of help, Jehovah-jireh, The valley of Berach • , Psal. 78. 9, 10.
• 4. The examples of his mercy and favor to others, Psal. 22. 4. & 44. 1, 2.
• 5. Such a one must be careful to walk in holiness and righteousness before God, 1 John. 3. 3, 29. Job 31. 24.

CHAP. XXVI. II. Fear.

IT is that passion which makes the heart to shrink and withdraw itself from an imminent evil which it conceiveth itself now unable to escape or suffer.

First, It must be exercised alone upon fit objects. The things we may and must fear are real evils.

1. Natural, as poverty, shame, danger, death, when God or our lawful Governor threaten them against us, for we must fear God's threats and tremble at his Word, or when God or the Magistrate executes them, therefore when we hear of the punishment of sinners, also it must make us fear. Jacob feared Esau, and David saith, He feared reproach, that is, due and just reproach.

2. Spiritual, at all times, viz. sin, God's anger and eternal damnation, we must fear to sin, to incur God's anger, and bring ourselves to death, as Joseph feared, How shall I do this great evil? and Paul saith, Having this terror, we persuade men; and Job feared the judgment of God, and durst not wrong his servant. So long must we fear eternal punishment of sin till we be freed from it by Christ, and then we must fear it no more.

Secondly, The measure of our fear in two things.

1. All our fears of what things soever ought to be moderate, so far as to awaken wit, courage and care to avoid peril, and no farther. For all the affections of man were planted in him to further his welfare, and they must be fitted to that end in the measure of their working. As we see in Jacob's fear of Esau, and in Christ's fear in the Garden; yea our fear of God's anger and eternal death should be so moderate as only to move us to use the right means of escape, even of submitting ourselves to God. Only in one case excessive fear is no sin, but alone a fruit of weakness, viz. when God shows himself extraordinarily in terrible signs, or when an Angel shows himself.

2. We must fear spiritual evils more then natural, sin more then man's displeasure or any loss, and damnation above all other evils whatsoever, as the Saints of God and Martyrs in former times have done. David saith, I will not fear what man can do unto me; And I will not fear though I walk in the valley of death.

We must not fear

• 1. The causeless anger or reproach of men, nor imaginary evils, The wicked sty when none pursueth. The noise of a leaf shall chase them, Levite. The shadows of the mountains seem men to them, Judge. 4.
• 2. More real evils when they oppose us in a way of our duty, Fear not them that kill the body; fear not any of these things that thou shalt suffer.
• 3. The evils against which God hath secured us by his gracious promise, as the Lord bids Joshua not to fear, and the people are commanded not to fear when they shall see a great army. David said, God is my light and shield, I will not fear what man can do unto me. A Christian reconciled to God should not fear any outward danger, for he hath God engaged to him to save and deliver him in all extremity. The fearful must to hell, those which fear when and what they should not.

The way to rectify this passion is to get faith in God, true fear of God and a good conscience toward God; pray to him to sanctify it.

The affection of fear must be distinguished from the grace and virtue of fear. Though where ever this virtue is there the affection by power of the virtue will be ordered also aright, yet they must be distinguished, for the affection of fear is in all men naturally, yea in the very Devils, but the grace of the fear of God is a part of sanctification, and cannot be found but in the elect child of God.

The fear of God may be thus defined.

It is a grace whereby a man is so overawed with the apprehension of God's greatness and presence, that he dare not offend him, Deut. 23. 12, 13, 14. Eccles. 8. 12. Prov. 23. 17.

The fear of God is an excellent grace, 1 Sam. 12. 14, 15. Mal. 1. 6. Ier. 5. 22. I will show you whom you shall fear, him that can cast soul and body into hell fire, saith Christ.

There is not any one virtue more frequently commanded nor abundantly commended in Scripture. It is the first and chiefest point of wisdom, Prov. 1. 7. & 9. 10. Psal. 111. 10.

Fear of the Lord is taken

• 1. Generally for all graces and gracious dispositions, Eccles. 12. 13. as faith in the New Testament carries all graces with it, so fear in the Old: compare those two Proverbs, Prov. 13. 14. with 14. 27.
• 2. For that affection whereby the soul in a filial manner is overawed with the greatness and goodness of God, Hos. 3. 4.

Reasons. 1. From God, he is in himself every way surpassing excellent, having in him a perfect mixture of greatness and goodness, able to destroy, and yet willing to save and help, and in respect of us he hath an infinite and unlimited Sovereignty, as being a Creator who hath full and absolute power to dispose of the creature which he hath made of nothing, he can save and destroy, he hath authority to command, and reason to be displeased, if anything be done by us otherwise then becometh us.

Secondly, From ourselves, we are mean and vile in comparison of God, no way able to resist him or fly from him, or to deliver ourselves out of his hand, and worthy to be subject to him in the lowest degree.

Thirdly, The effects of this fear are most excellent.

1. It interests him in whom it is to all the gracious promises of God for this and a better life, it plainly proves a man to be regenerate and sanctified, and to be God's true child and faithful servant.

2. It worketh a great tranquility of mind, and a most settled quietness of heart, it armeth the heart against all carnal and inordinate fear of other things, Exod. 1. 17. Isa. 8. 12, 13. Luk. 12. 4, 5. and strengthens against all temptations.

There is a double fear:

• 1. Of Reverence, a reverent respect to God, this is kept up by considering God's Attributes discovered in the Word, Psal. 16. 8. Job 31. begin. Isa. 6. 3. Exod. 23. 11. Hab. 3. 16.
• 2. Of caution or circumspection in our conversation. This is stirred up by considering,
  • 1. The strictness of the Law, Psal. 19. 9. it condemns not only acts but sinful lusts and motions, Psal. 119. 96. 1 Cor. 2. 3.
  • 2. The sad falls of the Saints when they have laid aside the fear of God. Peter fell by a damsels question.

There is a servile fear of God as a Judge, and a filial fear of him as a Father, the one is ne puniat, the other ne deserat. Aug.

Courage or Boldness:

It is a passion quite contrary to fear, which stirreth up and quickeneth the mind against evil to repel or bear the same without dejectedness.

Saul, David, and David's worthies, Jonathan, Caleb and Joshua were courageous. A godly man is bold as a young Lion. Be of good courage, Be strong, saith God to Joshua. Caleb and Joshua would have gone up to possess the Land notwithstanding the strength of the Canaanites.

There is a double Resolution:

• 1. In sin and iniquity, Ier. 18. 12. The devils are confirmed in wickedness.
• 2. In the truths and ways of God, Dan. 3. 18. This is an almighty work of God's Spirit, whereby a Christian is able to do and suffer glorious things for God and his cause, Dan. 1. 8. Act. 21. Nehemiah, Esther, Athanasius, Luther and others were thus courageous.

There is boldness with God that flows from innocence, Job 11. 15. and that flows from slattery, a boldness that ariseth from a seared conscience, Deut. 29. 19. and from a reprobate conscience, Heb. 6. 1. John 14. 17.

It must be well ordered:

First, For the Object of it, it must be exercised against all sorts of evils, Natural, which may come upon us in the way of our calling and duty, as David used courage against Goliath, 1 Sam. 17. 34. Jonathan against the Philistines, and Esther against the danger of death; the Judges of Israel were courageous; and Paul in his sufferings, and chiefly Christ Jesus, when he set himself to go up to Jerusalem and to bear the curse of the Law. It must be withdrawn from unfit objects, we must not be courageous against God's threats, nor great works, as thunder, nor against our betters, nor against the evil of sin and damnation. To be bold to do evil, and to despise God's threats is hardness of heart. This was the sin of the old world, and the Philistines when the Ark came against them, and of Pharaoh.

Secondly, For the measure of our courage, it must be always moderate, so as to resist and bear such evils as do necessarily offer themselves to be resisted and born, not to provoke danger.

2. It must be used more against public enemies and evils then private, and against spiritual evils then natural; we must resist Satan, strong in the faith.

Motives to true Christian Courage:

• 1. It is both munimentum, the armor of a Christian, and ornamentum the honor of a Christian.
• 2. Consider what examples we have in Scripture of this virtue, Moses, Exod. 10. 26. Joshua, Daniel, Esther, Peter, Paul.

Means of getting Courage.

• 1. See your fearfulness with grief and shame, and confess it to God with sorrow, for in the acknowledgement of the want of Grace begins the supply thereof.
• 2. Consider of the needfulness, worth and excellency of this Grace.
• 3. Beg of God the Spirit of Courage.
• 4. Take heed of self-confidence, Heb. 11. 34. Frustra nititur qui non innititur. Bern. Remember Peter and D ^r Pendleton.

In the last place I shall handle some compound affections, Anger, Reverence, Zeal. It suits well with God's Attributes and his Dispensations, that we should Love, Joy, and be confident, and yet fear, Psal. 11. Matth. 8. 8. God discovers different Attributes of Mercy and Justice, on which we are to exercise different affections. His Dispensations also are various, as there is a fatherly love, so there is ira paterna, Deut. 26. 11. Jude 11. See Phil. 2. 13.

CHAP. XXVII. Of the Sensitive Appetite.

THus I have done with sanctifying the intellectual Nature, the Understanding, Will, Conscience, Memory and the Affections. Now I come to Appet • tus Sensitivus, The Sensitive Appetite.

It is an inclination of the soul to embrace those things which are good or evil according to the judgment of the sense.

There are five external Senses, Seeing, Hearing, Smelling, Touching and Tasting; and three internal, the Memory, Fancy, Common Sense. In these men and brute beasts are alike.

In man this sensitive appetite differs from that in a brute beast in three things:

• 1. That in a brute beast is all the soul which he hath, but in man it is not a distinct soul, but an inferior faculty of the reasonable soul.
• 2. The motions of a brute beast according to sense, are not guided by reason.
• 3. In a brute beast his sense is all the guide he hath by which he is to make his judgment: man's rule is reason guided by God.

All the motions of the will which the soul takes upon the representation of the senses, is the brute part.

1. The rectitude of it before the fall or the image of God in it.

It was wholly at the command of reason, is was to be a servant to the soul, only to bring intelligence and represent all the things which were done abroad. A man in his pure condition had not a desire to a thing till reason had judged of it.

Since man's fall, much of our depravation lies in this low brutish faculty, the Scripture saith, Every man is a beast. The Apostle ten times in the sixth, seventh and eight of the Romans, calls concupiscence sin. Some think it is but the depravation of this he there means.

Man falling off from God and making him his portion, turns to the creature, and makes it his portion.

• 1. The power which this brutish part hath over reason.
• 2. Over the will and affections.
• 3. The abominable fruits which slow from both these.

Of the first.

Whereas reason should impartially take all things without prejudice, and weigh them in the right balance; it puts out the eye or deludes it.

2. It takes up the will before anything be propounded to reason, it often ravisheth the will, which the Scripture expresseth by madness.

3. The woeful fruits of this.

Hereupon man who was made after God's Image, and most like him, becomes a carnal, earthly, brutish man, the spiritual part is drowned, Jude v. 10. His joy is in his music, wine, horse, garden, clothes. Though he have an intellectual nature, yet his reason invents ways and means to follow some sensual good, and to avoid some sensual ev • l, and in this case are all natural men. Corruption first came into the soul by the sensual appetite: Eve by seeing the fruit, hearing the Serpent, touching and tasting the fruit, and by imagining what good might come to her by it, was deceived. Scholars and wise men when corrupt are often taken up more with the things which work upon the senses, then with what works upon reason. Many among the Arabians are learned in the Tongues and Mathematics, yet their happiness and all their Religion from Mahomet is what pleaseth the sense. Popery is a mere pompo • s sensual Religion. Men often do virtuous things that they may have the reward of virtue, and hate punishments because they are sensual.

The work of God's grace in sanctifying this part.

The proper office of it was to present the intellectual nature with what of God may be found in the creature.

The Sanctification of it stands in two things:

• 1. God by his grace spoils the relish of that good which is presented to us by the senses, it discovers to the soul better good to feed upon, the taste of spiritual things, the consolations of Christ.
• 2. The soul is not much troubled at the evil which the senses present, sickness, reproach. Though grace do not so far subdue the appetite that it shall not be meddling, yet it stays the will. In a gracious man the dictates of reason and conscience conclude the business, as in Samsons love of an uncircumcised Philistim, if grace had prevailed that had soon ceased.

There is a great deal of wickedness in the sensual appetite, it is impetuous since the fall.

2. It is a great debasement for a man to be under that which should be his slave.

Directions how to get this faculty sanctified:

• 1. We shall never get it under the yoke until we can get the soul to find satisfaction in better things, Communion with God. Paul could abound and want. All the Philosophy in the world cannot take thy soul off till grace do, their own rules took not their hearts off, because they had not better things to satisfy it.
• 2. Watch diligently over thy senses, Satan's Cinque-ports, what undid Achan? I saw a fine garment, and then I coveted. The Whore in the Proverbs allured the young man by inveigling most of his senses. I made a Covenant with my eyes, saith Job.
• 3. We must be careful of our inward senses, our thoughts of earthly things.
• 4. Pray much to the Lord that he would keep us in his holy fear.

The vegetative soul is a power of attracting, concocting and expelling what is superfluous, it was not gracious in innocence, nor sinful by the fall, the perverseness of it was brought in by sin, but sub ration poenae.

CHAP. XXVIII. Of the Sanctification of Mans Body, and all the External Actions.

THe body as well as the soul was redeemed by the price of Christ's blood, taken into union with him, and shall be glorious to all eternity.

I shall here handle four things:

• 1. The Nature of the Body.
• 2. The Image of God in it before the fall.
• 3. Its Corruption.
• 4. Its sanctifying by the Spirit.

Of the first.

It is one of the most curious pieces of all God's workmanship, Psal. 139. 14, 15.

The operation of the soul much depends on the temper or distemper of the body.

2. What the Image of God was in man's body before the fall.

God is a Spirit, how can the body be his Image?

The Schoolmen say it stood in three things:

• 1. In the admirable frame and composure of it, this is not probable.
• 2. In its Majesty which carried a beam of God in it, brute beasts did stoop to him as their Lord.
• 3. It bore God's Image significative, it was the vessel wherein the soul did act that holiness which was God's Image. The comliness of any man's body depends not on outward decking, but when it is employed in the works of holiness.

3. The depravation of the body since man's fall.

It is a great Question, Wherein the sinfulness of the body lies, because there is no sin in it till the soul comes, nor when it is gone: Yet that there is sin in it appears by 1 Thess. 5. 23.

Its sinfulness consists in three things:

• 1. In its fitness to sin, Rom. 6. 13.
• 2. In its readiness to sin; there is not only a passive fitness, but an active readiness in the members to sin, Act. 13. 10. The feet are swift to shed blood.
• 3. In its greediness to the service of sin, Deut. 29. 19.

The whole body of original corruption dwells in our bodies, Rom. 6. Let not sin reign in your mortal bodies. This corruption desiles the body within, and issues out likewise, sometimes it will inwardly burn with lust and anger.

The members of our bodies are the instruments of sin:

The Tongue was given man to be an instrument of God's glory, therefore David calleth it his Glory; since our fall the Spirit of God saith, It is a world of wickedness. One hath written a large Treatise of the sins of the Tongue, with that we curse God and rail on men, much uncleanness is acted by it. One reckoneth up four and twenty several sins of the Tongue, lying, swearing, ribaldry, scoffing, flattering, quarrelling, deceiving, boasting, tattling, &c. It is compared to a sharp two-edged sword, to a razor, to sharp arrows, to an Adders sting, to the poison of an Asp, to fiery coles, to the fire of hell.

Eyes] Eyes full of adultery, 1 Pet. 2. an evil eye, a covetous eye.

Ears] A deaf ear to that which is good, itching ears.

Hands] Full of violence, oppressing.

Feet] Swift to shed blood.

4. The work of Grace in sanctifying man's body.

When the whole work of Sanctification is intended; God sometimes names only the sanctifying of man's body, Rom. 12. 1 Thess. 4. 3, 4. Rom. 6. 12, 13. 1 Cor. 6. 13, 19.

The work of Grace in sanctifying the body, stands not in making it the immediate and proper subject of Grace, that being spiritual cannot have its seat in mole corporea, but in these particulars.

• 1. It shall be no longer at the command of the devil or a lust, 1 Cor. 6. 15. Job 31. 1. Psal. 141. 3.
• 2. It is consecrated to the Lord, Rom. 12. 1. 1 Cor. 6. 19, 20. It is made the Temple of the holy Ghost; where the holy Ghost resides he will spiritually adorn it that it shall be no more inthralled to sin.
• 3. It is taken into a real and indissoluble union with God himself, 1 Cor. 6. Your bodies are the members of Christ.
• 4. Our bodies are the instruments by which the Spirit of God and our souls work Sanctification, Rom. 6. Give up your members as instruments of righteousness, 1 Cor. 6. 20. David often calleth on his tongue to bless God, naming it his glory; it exalts God's praises, ministers grace to the hearers. Psal. 141. 3.

The bridling of the tongue standeth,

1. In forbearing words,

• 1. Sinful simply, whether
  • 1. Impious against God's
    • 1. Being, Authority and Greatness.
    • 2. Worship and Word.
    • 3. Name and Honor.
    • 4. Sabbath and Rest.
  • 2. Injurious against
    • 1. Those that we have relation to
      • 1. Betters, irreverent.
      • 2. Equals, comparing and disgracing.
      • 3. Inferiors, vilifying, contemning.
    • 2. All men, viz.
      • 1. Unkind, passionate, provoking and bitter words against the sixth Commandment.
      • 2. Impure, unclean against the seventh.
      • 3. Fraudulent and deceitful against the eighth Commandment.
      • 4. Whispering, slandering, flattering, bragging, backbiting against the ninth Commandment.
  • 2. Superfluous, too many Prov. 10. 8, 10. 1 Tim. 5. 11.
  • 3. Impertinent, not to the purpose, not concerning ones self, Psal. 73. 9.
  • 4. Idle, to no purpose, Matth. 13. 36.
  • 5. Unseasonable, uttered out of time and place, as to apply the comforts of the Gospel to him which is not at all humbled, or denounce the terrors of the Law against one who is too much already pressed with the sense of his sins.
• 2. In using speech, which is
  • 1. Always gracious, viz.
    • 1. Discreet.
    • 2. Gentle.
    • 3. Lowly.
    • 4. True.
  • 2. Often religious.

Motives to preserve our bodies in purity.

Consider

First, What an excellent piece the body of man is in the Lord's Creation of it, wherein the Power, Wisdom and Goodness of God appears.

Secondly, Rather then it should be lost, Christ hath bought it with his precious blood, 1 Cor. 6.

Thirdly, Thy body is joined to Christ, and all the members are made members of his body.

Fourthly, The holy Ghost dwells in it. God hath two thrones the highest heavens and the body and soul of a believer, God would not let any natural filthiness be amongst them while he was present with them.

Fifthly, Thy body shall be raised out of the dust and made like the glorious body of our Lord Jesus Christ.

Sixthly, Look upon thy body in the relation it stands to thy soul, it is to be the vessel thy soul should use, by defiling it and regarding it more then enough, you make the soul a slave to it.

Seventhly, Consider that our bodies without a great deal of looking to and watching over will never be kept clean; original sin hath over-spread them.

Eighthly, A small temptation prevails over our bodies, they are more subject to spiritual then bodily evils.

Ninthly, Satan well knows, that although God most looks at the grace and corruption which acts in the inward man, for judging of the inward goodness or badness, yet when grace breaks out in the body it is majoris gloriae, and when corruption appears there it is majoris infamiae & turpitudinis.

Tenthly, In the judgment of God the greatest beauty and comliness to be found in our bodies is to have them thus devoted and consecrated to God, and thus employed. The bravery of our clothes, washing, and trimming, is to set out our bodies, because we would not appear deformed in the eyes of others, Prov. 3. 22, 23.

Means to possess our bodies in purity:

• 1. Take heed of over-loving or over-valuing the body, then I shall not put my body on any duty of mortification, the body is but a Scabbard, the soul is the Tool.
• 2. Above all look to thy heart within, keep that in a right frame, and the body will easily be kept. Jerome saith, I left the City and went into the wilderness, but I took my wicked heart thither.
• 3. Look to the senses, sin came into the world by our senses, the devil spake slattering words to the ear, showed the fruit to the eye, she touched it and tasted of it, and perhaps smelt to it, Prov. 7. The harlot kist him for his touch, she had the attire of an harlot for his eye, perfumed her bed for his smell, her words dropt as the honey comb for his ear.
• 4. Keep the body as well as the soul in frequent Communion with God, exercise thy hands, eyes and ears in prayer.
• 5. Because our bodies being filthy vessels ever since our fall, and prone to be defiled, our care must be to wash them in clean water, 2 Cor. 7. 1. Heb. 10. 22, 23. We must daily renew our faith and repentance, Psal. 51. Besprinkle we with • ys • p and wash me.

For our external actions, they are

• 1. Sinful, and here is all new, the gross sinful actions are removed, Old things are past away: Ye were sometimes thus, but ye are washed, cleansed. Hence they are called Saints, and called from the world, Let him that stole steal no more.
• 2. Common infirmities are much subdued, and what is yet remaining is much bewailed, Gal 6. 24. You shall not see the same anger and love as before. He that was a very Nabal before is turned to a meek Moses, and he that was a Tiger before is changed into a Lamb.

2. Natural and civil actions, they are altered

• 1. They are put upon a right end, Whatsoever you do do all to the glory of God; so that as God made all things for himself, so we desire to live to him; whereas naturally a man doth all these actions for himself, as the utmost end; we eat, drink, and do everything to the glory of God, either immediately when we give him the glory and acknowledge him the author of these mercies we partake of, or else mediately, when we do employ and lay out the strength, comfort and profit we have, in the way which God hath required at our hands.
• 2. They are made but the accessory, and heavenly things the principal, Matth. 6. Seek first the kingdom of Heaven, John 6. Labor not for the meat which perisheth: And what will it profit a man to gain the whole world? Naturally a m •• i • so •• t on the world that he is taken up with it; if there were no heaven, no soul, no better thi • gs to be looked after it were another matter, but the conversation of the godly is in heaven, and their affections are set upon things above.
• 3. In the use of all these they live by faith, Hab. 3. The just shall live by faith, it is thrice repeated in the New Testament, a man depends upon God's promise in the most trouble some straights, believeth in God as a Father, Matth. 6. who will provide for him; Care and distractions what thou shalt do, how thou shalt live, oppose the work of converting grace. Paul knew how to abound, and how to want; he saith, he had all things, because he that by faith hath God as his, hath all things of God, his wisdom, power.

3. Their religious actions, they are altered

For, 1. These are done with the inward man, with inward sorrow and delight; people think that praying and doing other duties is godliness itself, but here if anywhere grace makes a great change; for whereas before these duties were done out of custom and more verbally, now he performs them with more sense of his unworthiness, the Spirit making groans unutterable, and taking away the s • onin • s of our hearts, now they are earnest and • ervent in prayer, and hear the Word diligently.

2. They are effects of faith reconciling us to God, whereas before his conversion all his duties were abominable things, yet he had high conceits of them, now they are accepted, converting grace working faith in them, which laying hold upon Christ, doth cover them all with his worth and excellency: before they were but the mere desires of nature, such as any Heathen would make, and they did no more prevail, and if God did hear them it was in a common way of providence, such as he shows to the Ravens when they cry to him, but now they are the prayers and duties of those which are in Christ in whom God is well-pleased. There is as much difference between a believers prayer and a natural man's prayer, as between Lazarus dead, and him risen again.

3. They are done eff •• aciously to make us grow more, and to get more strength, that is the end of prayer, of hearing the Word, of the Sacraments, partly to cleanse us, and partly to further us in the way of salvation; the godly man faithfully using these Ordinances, findeth them such bread, that in the strength of them he liveth and groweth: but the natural man is never reformed by these though he live under the Ministry, he retains the same old lusts and sins.

4. They are so done as that we go out of them and rely on Christ only. This is a wonderful change wrought on the godly man's heart, that he goeth out of all his prayers, All our righteousness is as a menstruous cloth; naturally a man relieth on these, and till God make us see the spiritual purity of his Law, and all the inward filth of our hearts, it spoils all our duties, and it is impossible that we should depend upon Christ and go out of all.

General Rules for the sanctifying of Meats and Drink, Apparel, Sports and Labor.

• 1. All these being in themselves neither morally good nor evil, but indifferent, we may use and desire them too much or too little, therefore we should be moderate in the use of them.
• 2. They should be sanctified by the Word and Prayer, 1 Tim. 4. The Word shows us the warrantable use of them, and teacheth how to use them, prayer obtains a blessing upon them, 1 Cor. 10. 31.
• 3. Our liberty in the use of them must not be a scandal to our brethren.

CHAP. XXIX. Some special Graces Deciphered, I. Bounty.

BOunty or Liberality is the virtue of spending riches well.

It is an aptness to give good things abundantly and freely. The object of it is riches, the proper act of it is to spend them well.

It is a very commendable thing, He that hath a bountiful eye shall be blessed, saith Solomon, See 1 Chro. 22. 14. & 29. 13, 17. Mat. 26. 7, 9. Paul commends the Church of Macedonia for it in the Thessalonians and Philippians.

Reasons. 1. It shows that a man rightly understands the nature and end of wealth, viz that it is but an instrument of well-doing, and all the good of it stands in using it well.

2. It is a useful virtue amongst men, therefore praise-worthy, it brings forth many good effects, it feeds and clothes men.

The occasions of this Bounty are these,

• 1. To a Superior in times of some solemnities, or when we have occasion to deal with them to show our subjection to them. Thus the people gave presents to Saul, those which came to Solomon brought gifts , and those which came to David.
• 2. To an enraged enemy to pacify him, as Jacob to Esau, for a gift in secret doth pacify great wrath.
• 3. To a wronged friend or neighbor, to make satisfaction, as Abimelech restored Abraham's wife with gifts.
• 4. To an acquaintance to nourish love and kindness, especially in times of solemnity, as they sent gifts to each other in celebrating the days of Purim.
• 5. To any one which hath shown himself careful of us, and done us much good to requite him, as Saul brought a present to Samuel.
• 6. To such as we have occasion any way to use or employ for our good, that they may more willingly help us, as 1 Sam. 17. 16.

The goods of this world are well spent and bestowed:

• 1. When the object is good, in good works, chiefly Mercy and Religion. Not to spend much is to be bountiful, but to spend upon things that are good, useful and profitable: we must learn to maintain good works, 1 Tim. 6. 17, 18.
• 2. The quantity or measure of it, so much as the nature of the thing, and the ability of the person doth bear.
• 3. The manner of giving must be free and willing, prompt and ready, Rom. 12. 8.

Cautions.

• 1. A gift must not be a bribe to pervert Justice.
• 2. One must not rob the poor to give to the rich, refuse to pay debts that he may have to give, this is not liberality but robbery. The matter of bounty must be goods honestly and justly gotten.
• 3. A man must not overcharge himself with gifts.
• 4. The motive and end must not be vain-glory, applause and conceit of merit, Matth. 6.

The offering of our hands, a giving part of our goods to God to maintain his worship and service is required, for he will not be served alone with the tongue and ear, but hand also. We must as well give to him as receive from him, that we may declare our homage unto God, Prov. 3. 9. The chief of all thy increase shows it undeniably that he means it not of common honoring him by a right employing of them in thrift and liberality, but by a special honoring him in devotion, for the chief of ones increase denotes a gift to the God of his life, the chief Lord of all, Psal. 76. 11. Bringing of gifts is required to a true real testification of our fear of God as well as vowing and performing our vows. We have also clear examples of it. The Princes and people offered to the building of the Tabernacle, and at the Dedication of it. David and his Princes and people offered to the building of the Temple. Also the Wise men Matth. 2. 11. offered to Christ gifts and presents, as a real acknowledgement of their faith in him. Act. 24. 17. Paul thought that something was to be offered to God as well as given to the poor. It is not meant of his offering for his vow, for he came not to Jerusalem for that purpose, but agreed to do it by advice of the Apostles after he was come, the end of his coming is by him named to be bringing of Alms and Offerings, it is meant therefore of such things as divers among the Gentiles had given to maintain the worship of God at Jerusalem, as well as Alms to maintain the poor. A voluntary occasional offering and giving what we see good of that God hath blessed us withal, either upon special occasion of using cost for God's service to maintain it, as David to the building of the Temple, or for acknowledgement of some special blessing, as we see they did after great victories.

Rich men must chiefly be bountiful but not only, A cup of cold water from him that hath no greater a gift, hath promise of a very great reward, the widows mite out-weighed all the rich gifts of the wealthier persons.

Motives to Bounty:

• 1. From God who hath commanded it and promised to reward it, and punish the contrary.
• 2. All creatures invite us to it, the Sun, the Sea, the earth, the flowers, all creatures, and especially the Creator who gives us all things abundantly to enjoy. Christ poured out his heart-blood for thee.
• 3. From wealth, which is fickle and uncertain, and which we must all part with and which will give no comfort nor bring no credit itself, there is no comfort in having but in well bestowing a large estate.
• 4. From ourselves which must part with all at last, and why should not we use our goods well, we are but Stewards and must give an account of the using of them and all that we have of God's, of thine own have we given thee.
• 5. What cost have we been at for our lusts?
• 6. We expect that Christ should be every day at cost with us; we look for a full Table, a great deal of God's Spirit and love.
• 7. Consider the cost that the Jews were at in all their services, and that many Papists and Mohammedans are at.

Means to get this virtue:

• 1. Chase away the hindrances of it, covetousness, love of money, such a one will be unwilling to part with it for good purposes; frugality cuts off sinful and superfluous expenses in clothes, fare.
• 2. Fall to prayer and practice, lay out on Christ, his Saints, ordinances, truths, relieve the poor.

It is a Question amongst learned men, Whether of the two extremes of liberality, prodigality in the excess, or covetousness in the defect be worse? Covetousness is the worse, because

• 1. It is the root of all evil, Judas sold Christ for it.
• 2. The covetous doth good to none, nor to himself neither, the prodigal doth good to many.
• 3. Age is some remedy as against other vices, so against prodigality, covetousness then grows young.

CHAP. I. Something general of the Ordinances.

HOw a Christian stands affected to the Ordinances of divine worship, the exercises of Religion in general.

• 1. He makes great account of them, and finds more good, benefit and comfort by them, then by any other thing, as David saith, He loves the place where God's honor dwelleth; and when he could not enjoy his Ordinances, his life was no life, he envied the Swallows. One thing have I desired, that I may live in the house of God all the days of my life, and inquire in his Temple, he loves them as the Babe the breast.
• 2. He finds God and the power of God in them, else he is not satisfied, he rests not in a bare outward performance of them, but looks for the efficacy of them to unite him to God, and to strengthen and confirm his soul, and to make him grow by them in godliness. David saith, That he may inquire in his Temple; and Peter, That he may grow thereby. His life is sweet and joyful when he feels the Ordinances of God in power, that they work on his heart to humble, reform him, beat down his flesh, edify him in grace, then he is like a healthy man with a good stomach at a good meal.
• 3. This respect to God's Ordinances is joined with a care of Righteousness, Mercy and Charity to men also, and the more forward he is in Religion, the more he abounds in all other parts of good conversation, I am. 1. ult.

〈1 page duplicate〉 〈1 page duplicate〉 Christ is present in his Ordinances:

• 1. In Majesty, Revel. 4. 2, 3.
• 2. In Beauty, Revel. 4. 6. David calls it the beauty of God's house.
• 3. In Communion, Exod. 20. 24.
• 4. In ways of Bounty and Communication, God's people are transformed into his Image, that place in Exodus proves this also.

Ordinances shall continue in the most flourishing times and most glorious estate of the Church, Matth. 20. 18, 19. I am with you, ] not your persons but successors, with you ] preaching and baptizing, Ephes. 4. 9, 10, 11. The Ministry is to continue till all the Saints be perfected, therefore till Christ's second coming, 1 Cor. 11. 27. You show the Lord's death till he come, viz. to judgment, therefore the Ordinance of the Lord's Supper must continue till Christ's coming to judgment.

Some in these days cry down all Ordinances, as things carnal and unbecoming a spiritual and raised estate, they call them low administrations, and our walking by them to be a walking by Moon light. They say, these had their time, and may be of some use to some low sort of people, but it is but an abasement for seraphical and spiritual men to use them.

The Papists deny the prohibition of the second Commandment, they set up Image and Angel-worship; these the precept of it, it enjoins instituted worship. Christ and the Apostles made use of the Ordinances, and pressed them upon the Churches. See Mat. 5. 19. Acts 2. and 3. ch.

They urge Isa. 60. 19. which speaks not of the Scripture but prosperity. See Ier. 15. 9. Amos 8. 9.

They also urge that place Rev. 21. 22. Brightman understands it not of the Church militant, but of the Jewish Synagogues, They shall not worship God after their own manner and worship, when the Jews are converted.

• 1. God hath chosen these to be Canales gratiae, the Conduit-pipes whereby he derives himself and his graces to his people, 1 Cor. 1. 24.
• 2. He hath commanded us to wait upon them, attend to reading, search the Scriptures, John. 5. 39. be baptized for remission of sins, do this in remembrance of me, pray continually, Despise not prophesying, 1 Thess. 5. 19. Paul there intimates an aptness in men under the notion of magnifying and advancing of the Spirit to despi • e prophesying, and showeth also that the means to quench and extinguish the illuminations of the Spirit is to have low and unworthy thoughts of the word of God, and of prophesying according to the Analogy and proportion of that Word. We use the Ordinances not only for the enjoyment of God in them, but as a testimony of our obedience. God gave not the Spirit for this end to be the only rule for man to live by, but to help him to understand the rule, and enable him to keep it.
• 3. God hath limited us so to them, that we have no warrant to expect the communication of grace but by the Ordinances.
• 4. He hath threatened a curse to those that reject them, Heb. 10. 25, 39.

Observe the punishment both of Jews and Gentiles which slighted the Ordinances, 1 Cor. 1. 22, 23 compared with v. 24.

If these therefore be children which set so light by the Ordinances, they will not live long without bread. God hath given up the leaders of this error to borrid blasphemous opinions, they think they have no need of Christ: Some think that they are Christ: Others that they are God, and that they are glorified, and cry down Sanctification as an Idol.

This may suffice for the Ordinances in general, of the Ministry and preaching of the Word I have spoken already, the other particular Ordinances I shall handle and defend afterwards.

Others run into another extreme, and make Idols of the Ordinances.

• 1. By resting in a bare formal attendance upon them, as the Harlot in the Proverbs, I have had my peace-offerings today. We must remember they are but means, the end is communion with God and Christ, and therefore we should not rest in the work done.
• 2. By leaning too much upon them, they are means to which we are limited, but we should not limit the Lord, when thou hast done all loathe thyself and all that thou hast done, and rest on free grace. We should be careful of duty as if there were no grace to justify us, and so rest upon grace as if no work were to be done • y us.

The Ordinances are either

• 1. Ordinary, as Hearing the Word, Singing of Psalms, Prayer, Receiving the sacraments.
• 2. Extraordinary, Fasting, Feasting, Vows.

CHAP. II. Of Ordinary Religious Duties, and first of Hearing the Word.

CHAP. III. Of Singing Psalms.

A Psalm is a strict composition of words in measure and number fit to be sung to some tune.

Singing of Psalms hath been of ancient and commendable use in God's public worship. It was used in Moses his time, Exod. 15. 1. and in the times of the Judges, Judge. 5. 1. and in the days of Samuel, 1 Sam. 18. 6, 7. in David's and Solomon's time, 1 Chron. 6. 32. in the days of Jehoshaphat, 2 Chron. 20. 21, 22. and of Hezekiah, 2 Chron. 29. 28, 30. and after the Captivity in Nehemiah's time, Nehem. 12. 42. Yea in the New Testament our Savior himself and his Apostles used it, Matth. 26. 30. and prescribed it to God's people, Col. 3. 16. See 1 Cor. 14. 15. & 26. Ephes. 5. 19.

Yea it was the exercise of the holy Angels themselves, Luke 2. 13, 14. The people of God in the Psalms are provoked, quickened and stirred up to this duty, Psal. 95. 1. and the Psalm specially destinated for the Sabbath.

It was used at God's public worship, 1 Chron. 23. 30. and at their private prayer, Acts 16. 25. Most usually they did sing David's Psalms in the worship of God and those that are accounted his, 2 Chron. 29. 30. Ezra 3. 10, 11. Nehem. 12. 46. The Psalms of David were in such continual use with the people of Israel, that the boys learnt their Hosannah from that, with which they cried to Christ in the Temple, which is a familiar acclamation with the Hebrews, as Io triumph with the Romans, for the Jews on the Feast of the Tabernacles carrying leaves and boughs according to God's Commandment, did continually sing Hosannah.

The Psalms of David contain the very spirits, as it were, and are an abstract of all the whole word of God, the choicest works of God, the choicest promises, threats, instructions, comforts. Some have the inscription, and that worthily, of Jewels or golden Psalms, because they comprehend most precious matter.

Reasons. 1. God hath often shown himself to take great delight in this part of his worship, 2 Chron. 5. 13. & 20. 22.

2. It is a singular help and means to stir up in us holy affections in God's service, Eph. 5. 18, 19. Acts 16. 25.

Reformed Churches use to begin and end with a Psalm, and to sing David's Psalms in order, that the people of God might be acquainted with them all, and professors used to sing Psalms in their families, Psal. 118. 15.

The Protestants in Mountaban in France, when they (being besieged) were compelled to fight in their own defense, they always went out to fight singing of Psalms, and grew so terrible to the besiegers, that in the end, as soon as they heard their singing voice lifted up within the Town; before the Portcullis was drawn up, or the Gates were opened, their hearts would fail them, and they used to cry out, They come, they come, and even fled away for fear. M. Martial on Psal. 8. 2.

The Church of Rome have abandoned this point of Christian devotion from all both public and private use, because they sing not in a known tongue.

Some think we ought to use as much or rather more devotion, attention and reverence in singing of Psalms, as in making of prayers or hearing, and that to sing a Psalm well and as we ought, is one of the hardest exercises of Christian Religion, because it requireth most attention and most affection.

We should sing in a right manner:

• 1. With understanding, Psal. 47. 7. 1 Cor. 14. 15. which condemns Latin chanting in the Popish service.
• 2. With feeling, Col. 3. 16.
• 3. To the Lord, lifting up our hearts to him in this service, Psal. 101. 2.
• 4. To edify ourselves by it, Ephes. 5. 19.
• 5. In a decent manner, observing the tune, that the whole Congregation may be as one man in this service.

It were good to learn by heart some choice Psalms of most use and plainness, that if we should be cast into dungeons and dark places, and could not enjoy a book or light, yet we might be able to edify or solace ourselves in such extremities, as divers of God's people have done.

As we may lawfully sing Scripture psalms, so also Songs and Psalms of our own inditing (say some) agreeable to Scripture, Sing unto the Lord a new Song, framed on a fresh occasion, therefore 1 Cor. 14. 26. a Psalm is named among those things which they had for the use of the Church. For seeing a Psalm is but a musical prayer for the most part, therefore we may make Songs for ourselves agreeable to the Word of God as well as prayers, and God knowing the efficacy of Poetry and Music, to help memory and stir up affection doth allow his people to use it for their spiritual comfort as well as natural. The Apostle speaketh of Psalms, Hymns and spiritual Songs, Ephes. 5. 19. & Col. 3. 16. Who can show any reason to limit his speech to Scripture-psalms? Why may not one praise God in a Song for our deliverance in 88, or the Gun powder treason?

Whether instrumental Music be lawful in the Church of God?

Bellarmine pleads for it, lib. de bonis operibus c. 16, 17.

D Burgess who wrote in defense of the ceremonies, and some other of our Divines defend it. They say Music used in the Old Testament was no figure, type or ceremony, but a real thing for elevation of the soul, types had their principal use in signifying something to come, but the first time we hear of a Psalm we hear of Timbrel too, therefore they were used to it before, else they could not have played presently, therefore that precept, Psal. 150. Praise God with Flute and Harp, they think is moral and binds in respect of the thing itself, and warrants in respect of the manner. Music (say they) is a natural help to devotion, which doth not further it by any mystical signification but by a proper and natural operation, and therefore is not a typical Ceremony. Nature itself and God have fitted it to accompany a holy Song. Paul bids us edify ourselves in Psalms, and a Psalm is a Song upon an instrument.

Not only D ^r Ames opposeth it, but Aquinas, Rivet, Zanchius, Zepperus, Altingius and others, dislike of Organs and such like Music in Churches, and they do generally rather hinder edification.

CHAP. IV. Of Prayer.

IT is a calling upon God in the name of Christ with the heart, and sometimes with the voice according to his will for ourselves and others.

Or, It is a calling upon God in the name of Christ with Petitions and Thanksgivings, joined with confessions of sin, and deprecations of punishment .

Or thus:

Prayer is a lifting up of the heart to God our Father in the name and mediation of Christ through the Spirit, whereby we desire the good things he hath promised in his Word, and according to his will.

First, It is a lifting up of the heart to God by way of desire, and this is represented by those natural gestures of lifting up the hands and eyes to heaven. See Lam. 3. 41. Psal. 25. 1. To thee, O Lord, do I lift up my soul. Which phrase implieth, 1. That the soul is sluggish and pressing downward for sensible helps. 2. It denotes confidence, a heavenly temper. It is not your eyes, voice or bodies lifted up, but your hearts and spirits; thy heart in prayer must be with God in heaven, thy heart must believe, lay hold on the promise. To pray then is a difficult duty, how hard is it to call off the heart from other things, to get it united in prayer, to seek the Lord with our whole hearts? if there be distraction, laziness or deadness, we cannot say, With my whole heart have I sought thee.

Secondly, The object of prayer is only God, Rom. 10. 14. faith and calling upon God are linked together, as none but God is the object of faith, so neither of prayer; as it is the property of God to hear our prayers, Psal. 65. 1, 2. so invocation is a worship proper to him alone, therefore the Papists prayers to Saints, Angels and the Virgin Mary, are sinful, since prayer is a divine religious worship, and so may be given to none but God himself.

Herberts Poems, the Church.

To pray to one supposeth in him two things, 1. Omniscience, knowledge of all hearts, of all our wants, desires and groanings. 2. Omnipotence, power in his own hand to help, and these are peculiar to God alone, Psal. 65. 2. 1 Kings 8. 39. M. Lyf. Princip. of faith and a good consc. c. 42. Therefore our Savior when he informs us how we should pray, he bids us say, Our Father, Luk. 11. 2. Rom. 8. We cry Abba Father; it is a familiar intercourse between God and the soul.

Thirdly, All our prayers must be made in the name of Christ, John 14. 13. & 16. 23, 24.

Themistocles when the King was displeased brought his Son in his arms: there is no immediate fellowship with God. As God and man are at variance, Christ is Medium reconciliations: as reconciled, he is Medium communionis, Ephes. 3. 12. The Father is the ultimate object of our faith and hope, Christ the intermediate by whom we come to God, John 15. 16. The Priest only in the Law burnt incense to God, Exod. 30. Revel. 5. 3. See chap. 8. 3. by the incense our prayers are shadowed out and figured, Psal. 141. 2. the Sacrifice was to be brought to the Priest, and to be offered by his hands, Levite. 17. 3, 4. We must pray to the Father through the Son, by the holy Ghost, Deus oratur à nobis, Deus orat in nobis, Deus orat pro nobis.

Some say, the prayers of God's people are not only to be directed unto God, but Christ as Mediator, Luke 11. 5. Mat. 15. Jesus thou Son of David, not Son of God, afterwards she cries, Lord help me; all the Petitions in the Canticles they say are directed to Christ as the Churches husband. They give these reasons for their opinion, 1. We ought to believe in Christ as Mediator, John. 14. 1. See Rom. 3. 25. therefore we ought to pray unto him as Mediator.

The worship of all the reasonable creatures is appointed to him, Heb. 1. 6. 8. The Saints have directed their prayers to him,

• 1. Before his Incarnation, Abraham, Gen. 18. Jacob, Gen. 32. 24.
• 2. In the days of his flesh, the woman of Canaan, Matth. 15. 22. the thief on the Cross.
• 3. Since his Ascension into heaven, Acts 7. 51.

There is a double Object of worship:

• 1. Material, whole Christ, God man in one Person, Heb. 1. 6.
• 2. Formal, the God▪ head of Christ, when we pray to him we pray to his Person, but the ultimate and proper object of our prayers is the Divine Nature.
  • 1. In all our duties we are to take in the whole object of faith, John 14. 1.
  • 2. This is the right way of honoring the Father according to the plot of the Gospel, John 14. 13. & 5. 23.
  • 3. This is the only way to come to the Father to obtain any mercy of him, John 14. 6. & 6. 57.
  • 4. This answers the grand design of the Gospel, that each Person of the Trinity may be glorified with a distinct glory.

In him only we are accepted, 1 Pet. 2. 5. We need no other Mediators nor Intercessors. They who pray to God without a Mediator, as Pagans, or in the name of any other Mediator but Christ, as Papists, pray not aright.

We bear a natural reverence to God, we must honor Christ also, John 5. 23. put up our requests into Christ's hand, that he may commend them to his Father, and look for all supplies of grace to be dispensed in and through him, Ephes. 2. 18. and 3. 12. Rom. 5. 2. In which three places the word rendered Access is one and the same, 〈 in non-Latin alphabet 〉 , It properly signifies a manuduction, or leading by the hand.

The Israelites under the Law were tied to pray either in the Tabernacle and Temple, Deut. 12. 5, 14. Psal. 99. 6. or else towards the same, 2 Chron. 7. 38. 1 Kings 8. 44, 48. Psal. 138. 2. Dan. 6. 10. yet now, all such distinction and difference of place being but ceremonial is abolished. For that one place of prayer and Sacrifice was a type of Christ Jesus the alone Altar; and the praying in or towards the same did figure out thus much, that only in the mediation of Jesus Christ we are to call upon the Lord. B. Down. of Prayer, ch. 28.

There is a twofold form of prayer:

• 1. Accidental, a form of words, this may be various.
• 2. Essential, in the name of Christ, John 16. 23. Col. 3. 17.

Fourthly, By the Spirit of God, Rom. 8. 15. 26. he helps us to call Abba Father, Ephes 6. 18. Jude v. 20. See Zech. 12. 10. 1 Cor. 14. 15.

• 1. In regard of our natural estate we have no ability to pray, 2 Cor. 3. 5.
• 2. In our regenerate estate, we are no longer able to do any good thing then the Spirit helpeth and assisteth us, Phil. 1. 6.
• 3. Our prayer will not be acceptable to God except it come from his Spirit, Rom. 8. 27.

Fifthly, Whereby we desire those good things he hath promised in his Word.

Some things we are specially to pray for, for things of our souls, Matth. 6. 33. that we may be more holy and heavenly, and enjoy more communion with God.

For the Church, Pray for the peace of Jerusalem, Psal. 51. 18. For the propagation of the Gospel; this is one main thing in that Petition, Thy Kingdom come. Col. 4. 3.

Sixthly, According to his will, 1 John 5. 14. The Incense was made exactly according to God's will, Exod. 30. 34, 35.

The matter of our prayers or things asked must be according to God's will, for the glory of God, Mat. 6. 9, 10. for the good of ourselves and others. One must ask things Temporal alone conditionally, as our Savior, If it be possible, yet not my will: and things Spiritual simply, but in both one must refer himself to the wisdom of God, for the time, means, and measure of granting his desires.

Secondly, For the manner and end of ones asking; one must ask,

• 1. Faithfully, striving to bring his soul to a certain and firm persuasion that he shall be heard in due time, I am. 1▪ 6. Let him ask in faith: and whensoever you pray believe; think on that place Psal. 65. 2, 3. hence an Infidel cannot pray because he hath no faith; as this is strong or weak, so prayer is more or less successful. We must acknowledge, 1. That God is, and that he is a rewarder of those which seek him. 2. That he will grant our requests notwithstanding our sins, and this is the faith chiefly meant, as appears in that S ^t James says, He upbraids not, and so in the woman of Canaan.
• 2. Fervently, I am. 5. 16. The effectual fervent prayer of a righteous man prevaileth much: It is called a pouring out of the heart , as if the whole soul were breathed out in desire to God, and a crying, Exod. 8. 12. 1 Sam. 7. 9. Job▪ 30. 28. Matth. 15. 22. Psal. 22. 2. & 18. 6. & 28. 1. & 55. 17. & 8▪ 8, 13. & 130. 1. Jon. 2. 2. Wrestling with God, Gen. 32. 24. Striving, Rom. 15. 30. Renting the heart, Joel 2. 13. A groaning in Spirit, Rom. 2. 6.
• 3. Constantly and continually, Ephes. 6. Pray always, 1 Thess. 5. 17. Pray continually, when occasion and duty requires, as that was called a continual Sacrifice which was twice a day.
• 4. Purely, 1 Pet. 1. 22. The prayer of the wicked is an abomination to the Lord. He hears not sinners, Heb. 10. 22. Revel. 5. 8. Pure heart and hand, Job 22. 26. 1 Tim. 2. 8.
• 5. Sincerely, with respect more of God's glory then a man's own satisfaction, Psal. 145. 18. & 17. 1.
• 6. With an united heart, 1 Cor. 7. We must attend upon the Lord without distraction, and we must be sober and watch unto prayer, intimating that there are many enemies against it.
• 7. With a quiet submissive spirit, as our Savior, Not my will, but thy will, you must not prescribe God what and when he shall do, but pray, and then resign up yourselves to be guided and governed by him.
• 8. Reverently and humbly , Psal. 2. 11. & 5. 7. & 9. 12. & 10. 17. & 34. 18. & 51. 17. 2 Chron. 7. 14. so did David, 2 Sam. 7. 18. Dan. 9. 8. Abraham, Gen. 18. 27. Jacob, Gen. 32. 10. Paul, 1 Tim. 1. 15. the Publican. Luke 15.

We may from hence observe the imperfections and defects that are to be found in our prayers, all which may be brought to two heads:

• 1. Omission of the Duty.
• 2. Failing in performance.

Of the first.

Not only a total omission, when one doth not pray at all for a long time together, is a fault, but the not being so frequent in it as we ought to be, and as leisure and occasion doth require, Job 15. 4. Isa. 43. 22. We should pray continually, we should be ever ready for this work upon every opportunity, but we many times neglect it, when we have time enough, and cause enough, and helps enough, yet out of a mere indisposition to so gracious a work we let it pass and slip it over, even because we want will.

Secondly, The faults in performing this duty are of two kinds:

1. Some such as do so totally blemish and corrupt our prayers, as to make them loathsome to God, and these are in respect

• 1. Of the persons which have an interest in prayer.
• 2. Of the prayer itself.

There are three persons interested in this duty:

• 1. He to whom prayer is made.
• 2. He in whose name it is made.
• 3. He by whom it is made.

Failing in these mar the prayers quite.

First, If one pray to any other but the true God his prayer is sin, he gives God's glory to another thing, and is a grievous Idolater, because as Paul saith, Gal. 4. 8. He doth service to that thing which by nature is not God. prayer is a service which God calls for to himself, if we leave him the fountain of living water, and go to cis • erns that can hold no water, we displease him exceedingly. Thou art a God that hearest prayers, to thee shall all flesh come, so that if we go to any other we do manifestly break his Commandment, and dishonor him. It is to no purpose how we mince the matter with distinctions, and say, We pray to other things, not as the chief authors of the good we ask, but as intercessors for it to him. For if we go to them so in way of praying, we doubt of his goodness and mercy, give them his honor to be a hearer of prayers. Indeed we may request one another's prayers, God allows us that, but we may not pray to them, the Church of Rome, therefore offends against the object of worship in praying to Saints and Angels.

Secondly, If we pray in any other name but Christ's, our prayer is loathsome. There must be but one Mediator as there is but one God. If men make distinctions of Mediators, saying, some be of Expiation, some of Intercession, yet the Scripture makes no such distinction, one Mediator as one God. Expiation and Intercession are not distinct offices, making two kinds of Intercessors, but distinct parts of one Mediatorship. A Mediator must make Expiation and Intercession after, and he that cannot do both must do neither. Christ saith, No man can come to the Father but by him; and saith, If you ask anything in my name you shall have it, he never sendeth to any other name, nor maketh any such promise, and the Apostle saith, By him let us offer to God the Sacrifice of praise, and therefore also of prayer, therefore the prayers of all Romanists which do offer up their services in another name, are altogether abominable to God.

Thirdly, If the person praying be an impenitent sinner, a man that hath not turned to God by repentance, but doth proceed to allow and serve sin in himself, his prayer is abominable to God, for it is plainly said, The prayer of the wicked is an abomination to God; and what hast thou to do to take my name into thy lips, and hatest to be reformed? All that an impenitent man doth is loathsome, if he pray not he sins because he omits a duty, if he pray he sins, his prayer is defiled with his sins, so that till a man truly repent he cannot pray acceptably. These are faults in respect of the three Persons interested in prayer, which do abolish prayer and turn it into sin. Some other there be in respect of the frame of the prayer itself.

• 1. For Matter.
• 2. For Manner.
• 3. For End of praying.

First, For Matter, if one either ask or give thanks for things simply sinful and unlawful, as if a thief pray to God to speed him in his theft, or give thanks for the success he hath had in it, or the like, this is manifestly to offer a dead polluted and defiled thing upon God's Altar. Such prayers must needs be abominable to God, and they seek to make him partake with men's sins.

Secondly, For Manner, when one asketh merely with the lip and tongue, for they worship God in vain that draw near to him with the lip, and the heart is far from him, as the Prophet chargeth the people. To tender to God a mere sound of words, as if he were pleased with breath, when one taketh no care to understand the words, and to have his heart affected with them, this is to mock God not to serve him. We are commanded to draw near to the throne of grace with a true heart, Heb. 10. 22. He saith, My son, give me thy heart, that being not offered to him all is loathsome, wherefore mumbling over of words not at all understood, and to which the heart cannot be joined (such as are the common Devotions of the Church of Rome ) is a sinning against God, not a serving of him.

Lastly, Prayers made to wrong Ends are odious, Acts 8. 19. James 4. 3. For example, he that prays only to be seen of men, and hath none other drift in his prayer but to win applause and commendation of men, he hath his reward, God loathes him. The end of prayer is not to win praise of men, but to humble ourselves before God. When we pray for spiritual blessings to be eased, our desires in asking should suit with God's ends in giving, Ephes. 1. 6. We should desire these things, viz. pardon of sin, grace and salvation, that God may be glorified by them. When we desire outward protection and provision merely that we may live more comfortably. Agur had an eye to God's glory still in his requests, Prov. 30. 8, 9.

Another ill end is to satisfy God's justice or to deserve heaven, or the like, this is like them that said, Shall I give my seed for my sin? this is to put Christ out of office and offer strange incense to God. If all must be put up in the name of Christ, then sure we must not dream of satisfying or meriting by prayers. Prayers must be humble, but they are proud when we dare conceit such worth in them as to satisfy God's justice for sin, or to deserve heaven. Whosoever prays so his prayer must needs be abominable to God.

These be the things which utterly spoil prayer; there are some other things which do somewhat blemish and fully this duty, as it were, but make it not wholly displeasing, if they be observed with humiliation and trusting upon the intercession of Christ for acceptance. These are brought to three heads.

• 1. In respect of entrance into prayer.
• 2. In respect of continuance in it.
• 3. In respect of the frame of the prayer itself.

First, There are two faults in regard of the entrance into prayer. The one, backwardness, dullness, averseness, when one hath no inclination to it, doth it against the hair, and puts it off still, and is manifestly unwilling to it. If God loves a cheerful giver, surely then a man that comes to prayer willingly. This likely ariseth from some guiltiness or unbelief, or estrangement from God, he draws not near with confidence that is so backward and loath to come to it.

Another fault in entering is to come rashly before God, forbidden by Solomon, Be not rash with thy mouth, neither let thine heart be hasty to utter a thing before God, Eccles. 5. 2. when men rush into God's presence without any consideration of God's greatness and their own baseness, without any endeavor before, at least with some few short thoughts, such as the time and occasion will permit, then he doth not declare a due esteem of God, as if a man would break into the chamber of his Prince without knocking or using some means to make a fit entrance, for though God be ever equally at leisure, yet we cannot be fit without some preparing of our hearts by some preconsideration of him.

For continuance of prayer there are two faults:

First, When one is even weary of prayer, tired with it, and is even at a nonplus, knows not how to go forward, nor what to say next to God, no not so much as to sigh, groan and cry to God, sometime abundance of desire hinders the orderly placing of words, this is no sin in solitary devotions, sometimes a kind of negligence and indisposition causeth that a man is at an end before he begin, and hath no heart to proceed, this comes from deadness of spirit, and shows senselessness of our state, hardness of heart and unbelief, and customariness, and cannot but be a great fault.

Another fault is chiefly in public prayer, when a man goes beyond the limits of time, and by an unseasonable length of prayer, thrusts out other occasions to the hindrance of himself or others, overlong praying specially with others, and with ourselves out of season when other occasions require us, is a fault, and this is often but a spirit of carnal devotion, by which the Devil seeketh to bring prayer in disgrace. Indeed when a man hath fitted his occasions, then if with our Savior he spend the night in prayer, he doth well, but all unseasonable length is blameworthy. Now for the frame of the prayer itself, one may offend in the matter and manner.

There are four faults for matter of prayer:

1. When one is very much still in petitions, and hath but few and short thanks, we should pour forth supplications with thanksgiving, and in all things give thanks, when the parts of prayer have not some proportion, it is like an ill spun thread, too great in one place, too little in another, it shows too much seeking ourselves in prayer.

The second fault is, when our prayers be almost altogether for temporal things, Corn, wine, forgetting the more excellent, grace, holiness, yea much more for pardon of sin then grace to mend, a plain fruit of carnal love to ourselves, and carnal seeking of ourselves.

The third, when one asketh things without due warrant, prays God to kill him, to end his days, it differs from asking things simply sinful. Some things are not so fit for us when we beg them, as that I may be speedily delivered out of this cross, or the like, a weakness no doubt arising from want of due stooping to God.

4. Asking we know not what, begging what we ourselves do not well understand, as the sons of Zebedee did. These are great blots to prayer.

For manner there are also four faults:

First, Inattentiveness, when a man's heart is through carelessness and want of bending his mind to the work in hand carried away to other things.

There is a double distraction, one forced and compelled either by outward occasions of noises, or the like; or by inward oppositions through terrible and violent suggestions of Satan: these are not sins if resisted, there are some distractions that have a kind of voluntariness in them, when a man suffers his thoughts to wander from the thing in hand out of a kind of negligence, and not striving to bend his mind to the work, and so perhaps even drops asleep, as Peter did when Christ bid him Watch. This is a great weakness, and he calls on God but with half a heart that prays so.

Another fault in prayer is coldness, heaviness, dullness, customariness, when one prayeth indeed, and useth good words, but without any power of affection, he is not warm nor zealous, he prays not fervently; this causeth suits to be denied, and if one stir not up himself will end in prayerlessness, and often makes one ready to fall asleep, yea the mind may be thus chill when in public prayer a man may seem zealous, here is a Sacrifice without fire.

A third fault is doubting in our asking, when we ask but hold not fast a desire to be persuaded of God's gracious acceptance, and his will to hear us. Such a • easure of doubting as makes a man give over praying and be very inconstant in it, doth cause prayers to do no good, but doubting resisted so that a man continues to pray still, though it cut not off the fruit of our prayers, yet it is a weakness. We ought to lift up pure hands to God without wrath and doubting, as S ^t Paul tells us, 1 Tim. without giving our hearts leave to be carried away with contrary discourses.

Lastly, Irreverent behavior of body or mind is a great fault, when the heart hath lost the apprehension of God's greatness and excellency, and the body is loose and unmannerly, wandering eyes, gazing hither or thither, leaning this way, if the mind forget God the body will too, this is a very slighting of God; Christ praying fell on his knees, and lift up his eyes to heaven. The heart should be kept in such an apprehension of God, as even to have a fear in it, least it should offend him any way, and that will keep every part of the body in tune, but when the heart hath let the consideration of his presence go, then the body is strait out of frame.

There are some more failings in regard of our carriage after prayer. A man hath not done all his business about praying when he hath said Amen. Some thing more is to be done, which so much as he faileth of, so many faults there be that need pardon.

The first fault after prayer is, neglecting to wait, and to mark the speed which we have in praying, as if prayer were alone a duty, and not a means of attaining things from God, as if we had alone a commandment to pray, and not a promise to be heard. This not waiting on God and observing how we speed, whether we be heard or not, hinders us much of the success of our prayers, shows much formality in our prayers and little fervency. David prayed and looked up, and the Church hearkened what God would say to his people. As David saith, He lifted up his eyes to God, as the hand-maiden to her mistress. We do not so idly present our petitions unto Governors and Rulers.

2. Conceitedness of our prayers, if we think we have done them in anything a good manner. This is a fault common to prayer with other holy duties, we are apt to think highly of ourselves, but as that knowledge which puffeth up proveth that a man knows nothing as he ought to know; so that prayer which puffeth up, proveth that he hath not prayed as he ought to pray. Prayer should be an humbling of ourselves before God, if it make us lift up ourselves specially with thoughts of comparing ourselves with others by which we depress them, then we do not pray so well as we should have done.

Another fault is to be discouraged in respect of our wants in praying, and for want of success to our prayers. When we conclude as good not pray at all as in this poor weak manner that we do, and we have so long and so long prayed, and therefore not having been heard for such a space, we lose our labor in praying, and shall not be heard. This is because we consider not of God's wisdom and mercy, nor of the intercession of Christ. We should be humbled, but not made heartless by our own weaknesses or by God's deferring. It was the Churches fault to think God had cast her off, because she was not heard so soon as she would.

Another fault is forgetting to return thanks at least often and earnestly enough for those special benefits which have been granted unto our prayers. The fault noted in the ten Lepers, of whom our Savior speaketh, Ten are made whole, but where are the nine? none is returned to glorify God but this stranger. What we have earnestly and often asked, if we do but seldom and slightly give thanks for, we show that we seek ourselves too much in praying, and the glory of God too little; this is a failing in our prayers, and may be an hindrance at least to our speedy attaining of our suits afterwards.

Three Corollaries from the defects of our prayers:

1. To teach us the vanity of the Popish Church which put prayers and such a multitude and number of them upon men by way of a penance, by which they must satisfy God's justice for their sins, and by which they must deserve and merit grace and salvation. How can our prayers satisfy for others faults, seeing themselves are defective and faulty many ways? and how can that deserve heaven which when God heareth he must forgive, or else it will be hard with him that makes it? What a madness is this, that when we have the satisfaction and merits of Christ, we should not be satisfied therewithal, but should thrust our own most imperfect services into that room? Let us pray, let us fast, let us give alms, let us do good works in obedience to God, in assured faith of obtaining his promises, and being more then abundantly requited for our service. But what should this proud fancy of merit and satisfaction be added to our prayers? Why will we not suffer ourselves to be made to see the weakness and frailties of our best services, why should we stand upon such terms with God as to think rather to satisfy him and earn of him, then to receive things that be good of his free favor in Christ, and to attain pardon of things that be sinful for his mere mercy sake in the mediation of his Son, and for his satisfaction sake which he hath made? Woe unto them that seek to draw God's people from resting wholly upon Christ's merits and satisfaction, to rest in part upon their own poor, weak, and many ways defective services, which further then they be washed with the blood of Christ must needs be unacceptable, much more then when they are offered to such an intent as would utterly mar them were they otherwise never so perfect. What is if this be not to bring strange incense, strange fire, strange beasts and strange Sacrifices unto the Altar of God. But thanks be to God that hath freed us from this amongst other errors of that Church by which they do cut off all possibility of salvation from those that continue to believe their lies. For if any trust to the goodness of his own prayers, or other services by them to satisfy God's justice, and to deserve heaven, Lucifer himself shall as soon find favor as he continuing thus, because he doth not seek to be found in Christ but in himself, and because as yet he is not poor in spirit, nor broken, nor contrite, nor heavy laden, and so not capable of Christ.

But secondly, let God's people learn to apply themselves to the work of praying with very great diligence and careful observing of themselves, to prevent as much • s may be those many defects whereto they are subject, and those many faults which they are apt to commit. If we set ourselves with the best diligence we can to call on the name of God, we shall not escape some, nay many faults, but if we fall to make roving prayers, as it were, looking to nothing, but the bare deed done, and thinking all is well if a few words be said over, and if so much time be spent in uttering some good speeches, O how much sin will this ill carriage bring upon us! Let us therefore in praying pray, that is pray with all earnest and heedful observation of ourselves, yea let us not think ourselves sufficient to make our own prayers, but let us humbly beseech the Lord to assist us with his Spirit of prayer, without which we cannot pray as we ought in any sort. To pray as one ought to pray is a difficult, a hard, a painful work. It requireth the whole man and the greatest labor, and even more then a man. No wit, no learning, no good parts will suffice to make a good prayer, unless we have the Spirit of prayer poured upon us from above. If prayer were only a framing and composing of words handsomely together and pronouncing them distinctly and fully, it were an easy matter to pray, but the affections of the soul must be set in a good frame as well as the words. The eye must see God, the heart must stoop to him, the whole man must be made sensible of his presence, a man must confer with his maker, lift up his soul to God, pour forth his heart before him, and he knows not himself that knows not this to be more then he can do of himself. Wherefore we must not only take great heed to ourselves when we come to pray, but we must even trust upon God, and call upon him for the assistance of his Spirit to help our infirmities, or else our prayers will not be such as may give us comfort.

Thirdly, This should teach poor Saints not to be discouraged at the manifold failings of their prayers, but alone to be humbled. It is one of the faults accompanying prayers to be made heartless thereby, 1 King. 8. 30. Solomon requests of God not alone to hear, but when he heareth to pardon. God will pardon and pass by all those weaknesses of our prayers which we labor to see and are careful to resist and bewail, and cast ourselves upon Christ for acceptation of. If we should find ourselves never so much assisted in praying, so that we could scarce say what it were that we ought to blame, yet if we do trust to our prayers and their worth, God cannot be well-pleased with them, for he is not well-pleased but in Christ. On the other side, if we can renounce ourselves, though our prayers have many weaknesses, those prayers shall be heard, because those faults in Christ shall be forgiven. Christ is our Mediator and Intercessor, and he sits at his Fathers right-hand, by the sweet Incense of his merits, as a thing most acceptable to God to do away the rank smell of our carnalness, which shows itself in praying. We are therefore to trust on him, stay in him, rest in his supplications and intercessions. This thing which Solomon prayed for, he the true Solomon hath prayed for, and will procure. Wherefore be not heartless, and make not any such perverse conclusion, Surely these Petitions cannot be heard, cannot be regarded. Consider them in themselves they cannot, consider them as they are perfumed with the incense of Christ's intercession they cannot but prevail. Christ's intercession doth not make our services meritorious, that were to put them into the room of his own righteousness, which he never intended to do, but he makes them as effectual and available, even as if they were meritorious, because in him all their faults are pardoned Therefore do not suffer thy soul to give itself a denial, and to pronounce against itself a rejection of thy suits, but flee to Christ's intercession, then thou shalt be heard and forgiven. But especially take heed your discouragement go not to such an extremity as to make you resolve not to pray, because you cannot pray well. There be some things sinful for matter, these we must not do for fea • of sinning against God; there be some things sinful in regard of manner, and other circumstances, those we must do as well as we can, and not omit altogether for fear of doing them amiss. Better a great deal offend through failing in good things, then by a total omission of them: There may be upright obedience shown in doing them as well as we can, there is nothing but disobedience shown in omitting them. It is a carnal sense of weakness, and comes from the devil and the flesh that drives from the duty, that alone is a spiritual sight and sense of weakness that drives to more care in the duty, and more humility after, and more earnest longing after Christ, and high prizing of him.

Oh but I shall get nothing by these prayers!

First, Say thou shouldst get nothing, yet thou shalt do a thing that God bids thee, and so obey him, and we must obey God though we get nothing by it. But

Secondly, If thou dost not pray surely thou canst get as little by not praying as by praying weakly and distractedly. And