reprobat and those who have committed that unpardonable sin against the holy Ghost c. WE need not ask if we should pray for others the Law of God the (a) Jam. 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. â—6 Secondly he hath promised to answer 1 Joh. 5.14 16. Jam. 5.15 Thirdly he hath accordingly answered those prayers that have been put up for others Gen. 20.17 Exod. 33.17 Job 42.9 8. and though he be a reprobat for whom the Saints do pray yet they shall not lose their labour their prayers shall return into their own bosome they shall not return empty and without a blessing but shall bring with them an answer of peace to the supplicant Psa 35.13 Fourthly not only the Godly have required the mutuall help of one anothers prayers 2 Cor. 1.11 1 Thes 5.25 2 Thes 3.1 Heb. 13.18 but the wicked also as being convinced of the need they stood of the Saints prayers and the good which might be expected from thence 1 King 13.6 Act. 8.24 Fifthly as the Saints have desired others to pray for them so they have been carefull to (b) Orat apostolus pro plâ—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 that (c) Ideo 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 whatsoever we ask for our selves thus we are not there taught to say my Father give me forgive me c. but our Father give us forgive us c. And thus we are more straitly bound to that duty then if either in the preface or the close there had been an expresse command insert to pray for others for thus we are taught to pray for our brethren not only at some seasons and occasions or when we will but alwayes whensoever we pray for our selves and not to ask only some few things for them but whatsoever we ask to our selves and why should we not wish desire and petition all those good things which we desire to our selves to those whom we are bound to (d) Mat. 19 19 love as our selves what indigence and (e) Prose 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 Apostle (f) The 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 the world is applicable to the state and condition of the soul there can be no alteration after death and therefore he would pray no more for either the childs bodily being here again or concerning the eternal portion or spiritual condition of his soul 2 Sam. 12.23 The Saints are now at home and rest secure till the day of the resurrection when soul and body being united shall partake of glory and happiness according to their several capacities to all eternity and till that day they rest upon Gods word as to the resurrection of their bodies which is another kind of (g) This 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 the (h) Preces 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 those (i) Mat. 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
will interceed for you the king can refuse him nothing he hath taken off his ring and put it on Josephs hand and hath set him over his house that according to his word all the people may be ruled Joh. 5.22 Eph. 1.22 Mat. 28.18 What need you fear though your condition be as sad as Jobs was if with him Job 19.25 ye will remember that your Redeemer liveth and for this very end and purpose that he may make intercession for you his trade and employment in heaven is to plead for you Heb. 7.25 The a smoak of his incense ascends up before God for ever he will not cast thee out of his Prayers (b) 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 sigh and groan though thou canst but chatter like a crane and mourn lâ—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 roâ—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 for (b) 2 King 19.34 and â—0 6 his own sake appear for those who have (c) Heb. 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 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 wâ—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 the (f) Is 7. â—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 our (g) Ioh. 20.17 brother and Gods (h) Zech. 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 (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 all (k) Salvare 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 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 stâ—ps of your salvation what a mistery of wisdom love care and condescension may appear in it Is it not well (l) 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 It s true hell can never be satisfied thou
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 ground (o) Vid. 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 that (p) Viz. 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 her (q) Eusebius 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 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 for (r) Vid 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 a (Å¿) Thus 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 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! (t) 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 And (u) In 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 (x) 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 might (y) Vid. 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 Saâ—nts in glory did pray for us though he was far from thinking that we should therefore pray to them yet he did (z) Cyp. 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
individuall man or woman are elect or reprobat but also in the generall as to the present and following generation whatever may be said of times past whose wickednesse and impiety is notour and known for who can bind up Gods hand that he may not shew mercy to all the world and shall we alledge an unknown decree purpose and intention which though it were known must not be acknowledged for a rule and law for a ground and plea why we should forsake the known commandment to pray for all men And that we might pray for cast-awayes though their reprobation and why not also though Christs purpose and intention not to shed his blood for them were known hath been shown Concl. 4. 3. It is not faith in the Object but in the Subject not in him for whom but in him who doth pray that is required in the i Jam. 5.15 prayer of faith and that it may be offered up in Christs name as shall appear Part 2. Ch. 2. From this generall we may draw several particulars the most matterial shall be named in the following Conclusions Concl. 6. Concl. 6.1.2.3.4.5.6 We should pray for our enemies 1. David did so Psa 35.13 and Stephen Act. 7.60 Yea and our blessed Lord Jesus Luk. 23.34 And 2. commands us to do so Mat. 5.44 And 3. maketh the conscientious performance thereof an evidence of our son-ship And 4. of our conformity with our Father which is in heaven v. 45. And 5. of discrimination between us and Publicans v. 46.6 This is the best mean to reclaime enemies and to make them friends with God and with us and that is the most noble k Quo quisque est major magis est placabilis irae Ovid. 3. trist 5.7 victory over enemies in which the true Christian will more rejoyce and triumph though one were only thus gained then in the destruction of a multitude However 7. thus he doth his duty and shall be no loser his prayer shall not be as l 2 Sam. 14.14 water spilt on the ground but shall return with a message of peace to himself Psa 35.13 And 8. in so doing he heapeth coals of fire though he intend not their hurt upon the head of incorrigible enemies Rom. 12.20 And 9. it is no small evidence of sincerity and may be a ground of comfort to thee O Saint if while enemies are injuring and persecuting thee thou canst with the Prophet say O Lord remember that I stood before thee to speak good for them and to turn away thy wrath while they were digging a pit for my soul Jer. 18.20 And as this is a notable mean of our peace with God and with our own consciences So it is 10. an evidence and a sure ground of confidence that our prayers for our selves are heard 10. and our iniquities pardoned Mat. 6.14 Mark 11.25 and 11. 11. thereby also we prevail against and most valiantly m Bis vin ciâ— qui se vincit Publian apud Reusn clas 1. Sym. 50. triumph over that devil of malice and revenge which maketh the Lord himself become our enemy and to back the lashes of men with a stroak from heaven because we tak upon us to sit on his Throne who hath said vengeance is mine I will repay Deut. 35.35 Heb. 10.30 Rom. 12.19 O! Then pray for your enemies and ye shall have God to be your friend and shall thus obey that evangelicall command give place to Wrath Rom. 12 19. Psa 37.8 Prov. 20.3 O! blesse them that persecut you Rom. 12.14 and thus thou mayest get a blessing both to thy self and them But ah although this duty doth make us resemble God who is kind unto the unthankfull and to the evil Luk 6.35 albeit it hath so much of heaven in it so much humility self denyall and tendernesse though it be such a notable mean of our comfort peace and acceptance with God and may prove a mean of so much good to others yet how few make conscience thereof and are carefull to perform it but if thou goest mourning all the day long for want of comfort enlargement of affections divine manifestations and acceptance in thy addresses to God enquire after the cause and perhaps thou wilt find that if thou wert compassionat towards thy enemies God would be more kind to thee and manifest himself more familiarly the Lord deals with many as if he were an enemy because they live in malice and at enmity with their brethren and their prayers meet not with that n Qui tollit litem fas huic est fausta precari Reusn class 3. Symb. 16. acceptance they desire because they do not cordially desire the good of others God seemeth to slight their (o) Qui litem aufert execrationem in benedictionem mutat symb Henrici 3. Nigri prayers that they may learn no more to hate or slight their brethren in their prayers Mat. 6.15 Mar. 11.26 Concl. 7. Albeit we should thus pray for all men though strangers yea though enemies and persecuters yet there are speciall bonds and tyes lying upon us to pray for those to whom we have speciall relations and the mo and greater and the more neer and engaging the relation is our obligation to the performance of this duty is the greater we may not speak to particulars these being so many this duty so clear and uncontroverted Scripture-instances so obvious and the advantage both to our selves and them so certain and great And 1. in the generall who is so ignorant as not to know that it is his duty to pray for the Church of Christ and that his Kingdom may come that the borders thereof may be enlarged that the heathen may be given to him for an inheritance and the uttermost ends of the earth for a possession Mat. 6.10 Psa 2.8 that the whole earth may be filed with the knowledge of God Isa 11.8 that the Gospel may have a free and effectuall passage 2 Thes 3.2 that all Israel might be saved that Sem may be perswaded to dwell in the tents of Japhet Rom. 11.26 Gen. 9.27 that the fulnesse of the Gentiles were brought in and that those who yet sit in darknesse and in the shadow of death may be enlightned Rom. 11.25 Luk. 1.79 that God in his good pleasure would do good to Zion and build up the walls of Jerusalem that peace may be within Her walls and prosperity within her Palaces and that God would redeem Israel out of all his troubles Psa 51.18 Psa 122.7 Psa 25.22 2. Who knoweth not that we should pray for Kings and Rulers that God would blesse them and make them a blessing to his people that he would instruct our Magistrats and teach our Senators wisdom that judgment may run down as a river and righteousnesse as a mighty stream that thus they may prove nursing Fathers both to the Church and Kingdom being an encouragment to them that do well and a terror to such and only to such
filled with shame and confusion they may notwithstanding assert his relation But you will say ah I should I utter a lie before God would he not account it a mockery to call him father while he is not our father Ans I grant there is too much presumption in the world and too many are ready to make bold with God and to call him father against whom he is coming in wrath to (b) Hos 3.5 tear them in pieces (a) Ps 50 22. But yet if 1. thou hast the love of a son thou mayest come to him at a Father if thou hast child-like affections thou mayest have a child-like confidence See Part. 2. 2. If thou hast godly fear and reverence and high and admiring thoughts of his majesty and art striving to give to him the honour due to his name if thou canst answer that question Mat. 1.6 If I be a father where is mine honour Thou needst not fear that ever he will question thy claim to him as a Father if thou (c) As having hope ver 3. abiding in him ver 6. being born of God ver 9. being the children of God ver 10. having passed from death to sâ—e ver 14. c. fear him and his goodness and art loath to offend him though there were not a rod to correct thee though thou should'st meet with rods and afflictions yet thou mightest know them to be but the corrections of a Father and not the stroke of avenging justice But we will not multiply particulars let us only hold out from 1 Joh. 3. two or three words more This point concerning our adoption is there laid down in the entry ver 1. and therefore though the words be d altered yet the case is the same that is brought to the trial to the close of the Chapter 3. Then such as hope that God is their Father must purifie themselves as he is pure v. 3. they must wash and make them clean and walk as becometh the children of such a family they must no more be like the swine of the world wallowing in the mire of sin he that is born of God must sin no more ver 9. for he that alloweth himself and continueth in the practice of any one known sin is not of God but of the devil ver 8. 4. If we be the children of God we must obey his commandments and do those things which are pleasing in his fight ver 22. we must deny our selves and renounce our own will and affections and take on Christs yoke which if we be his will not be wearisom but our relation and love to our Master will make his work sweet and easie Mat. 11.30 5. Such as love the Father will love his children for his sake such as are brethren must have some sort of sympathy with and mutual love to one another ver 14. If all thy delight with him Psa 16.3 be in the Saints and if thou judge them the excellent of the earth if thou delight in their society and rejoyce at their prosperity ye must be of one stock and kindred and belong to one and the same family and hence must follow that separation as to any arbitrary and voluntary commerce with those wicked ones to whom we are not bound by any natural or moral tye required in them to whom God promiseth to be a Father 2 Cor. 6.17 It will be no pleasure to the genuine son to stay in the company where his Father is reproached and dishonoured and O! when occasionally he is easten into the society of such wretches with what zeal and holy indignation will his heart burn (d) 2 Pet. 2.7 8. their vile and profane words and wayes must (e) Ps â— 6 vex his righteous soul Is it thus with thee O dejected Saint dost thou follow after God and still long and hunger for more of him and that he would lift f up the light of his countenance upon thee and though thou still walk in darkness and cannot see his face yet hearknest thou to his voice and followest after righteousness thou needest not fear to call him thy God and thy Father thou art allowed to claim an interest in him and to stay upon him as thy God Isa 50.10 Such hungring souls are blessed Mat. 5.6 and is there any blessedness without an interest in him who is the fountain of all blessedness yea though he seem to frown to forsake thee yet the union relation stands firm and sure My God my God why hast thou forsaken me said David Ps 22.1 and one who was greater then David Mat. 27.46 Zion said my Lord hath forgotten me And thus a beleever at his lowest may maintain his claim to God as the state of darkness gloominess and desertion doth noth not nullifie our relation So neither needs it hinder us to assert and plead it neither did the Lord at any time challenge nor was he grieved with a doubting beleever for staying on him and calling him Father but rather is grieved at their jealousie and standing at such a distance from him who hath stoopt so low to them only to the wicked God saith what hast thou to do to take my covenant in thy mouth and to plead any covenant-relation and to call me thy God or thy Father Ye who hate instruction and cast his words behind you ye may fear his severity and justice and look upon him as a Judge coming against you to tear you in pieces Psal 50.16 17 22. But you will yet say whatever truth may be in the thing it self yet I cannot in truth call him Father who know not and am not assured of my adoption Ans Thy knowledge is so far from being a ground of this thy covenant-relation to God that it is not so much as one of its bonds and ligatures now albeit the Spirit of Christ who is the author be also the keeper and preserver of our spiritual life and of all its priviledges and of our interest in God as not the least yet the same Spirit hath given us an arm whereby we receive and lay hold on him and every finger and joynt of that arm I mean our several graces are so many cords and bonds whereby we stay and lay hold on God as our God and portion and if thou see but any one of these bonds fastned on him what needst thou fear and complain as if there were no union interest or closing with him say then he is not thine by certain knowledge and perswasion I answer he cannot thus be said to be thine for though thou mayest know thy relation to him and O if thou didst know how sweet comfortable strengthning and encouraging must that evidence be yet he cannot be said to be thy Father by thy knowing that he is thy Father for the object must have a being and be presupposed to such a reflect act he must be thy Father (f) Si non tempore saltem naturâ— imoâ—â—eâ— per â—em pore si non