is the condemnation the aggravation and heightening of it that light is come into the world but men loved darkness more then light because their deeds were evill For every one that doth evill hateth the light neither commeth to the light least his deeds by the light of the Gospel should be reproved or as our margin has it be discovered For as when the Law was added because of transgressions sin that it might appear exceeding sinfull * Rom. 7. 8. 13. took occasion by the †And the Serpent said unto the woman yea hath God said ye shall not eat of every tree of the garden Gen. 3. 1 2 3 4 5 6. nitimur in vetitum semper cupimusque negata Law to work in us all manner of concupiscence So was the second Covenant of Life and Mercy no sooner promised and promulgated but sin that it might become exceeding sinfull took occasion to aggravate our damnation by multiplying our guilt in turning this grace of God into wantonness and making that which was intended for our wellfare a Trap and our very Reprieve and new Capacity of Salvation an Instrument of more sin and consequently more death And though this for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is and in Justice ought to be so seems to me very plain yet for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ground and reason of it the contemp of Gospell-light which never shined on the people that as God knoweth yet sit in darkness and the shadow of death is not so easie to discern And though it be a high and noble disquisition whether Christ and the Gospell-Covenant in all Ages of the world have been so sufficiently published that none can justly plead Ignorance in excuse for their Contempt and well worthy our enquiry yet because it requires some time to discuss and is not necessary to our present purpose I shall least we lose our selves in a digression for the present wave it and return § 29. Since therefore by Gods fatall but just and penall decree Man is now since the fall born sinfull as well as mortall and by reason of this his Originall Corruption it is now impossible at least by the ordinary Power of Grace for any man to arrive at Legall absolute Perfection and since it is Christs sole Prerogative to be holy harmless undesiled seperate from sinners God now under the Gospell-dispensation and the New Covenant made with Man in his fallen Condition is pleased gratiously to require no more to Life and Justification then what by the assistance of Grace which the Gospel holds forth he is able to attain namely true Faith and Repentance from dead works and sincere and holy endeavours after Righteousness as much as ordinarily he can in this his lapsed condition And if man shall make use of that Grace that God bestows upon him and labour to grow in Grace and the knowledge of our Lord Jesus Christ God shall then give †Mat. 13. 12. 25. 29. Luk. 8. 18. 19. 26. Revel 21. 3 4. more Grace and greater assistances towards Perfection in this life and that full and absolute Crown of Righteousness in the next and as well wipe all stains and pollution of sin from the soul as all tears from the eyes and all sorrows from the heart § 30. * Rom. 3 31. Do we then make void the Law through Faith God forbid yea we establish it rather For the Law as it is the a Psal 19. 7. Rule of Righteousness and the Measure and standard of all just and holy Actions is still b Rom. 7. 12. holy just and good and being the Transcript and Copy of Gods eternall Purity and goodness it must therefore still continue unchangeable as God is Since then that c 1 Joh. 3. 8. Christ came for no other end but to destroy the works of the Divell and d T it 2. 11 12 the Grace of God that bringeth Salvation hath appeared unto all men teaching us that denying ungodliness and worldly lusts we should live godly righteously and soberly in this present world it must necessarily follow that believers though not under the Law as a Covenant of works yet are obliged by it as a Rule of holiness and purity and so shall continue to all eternity The same * spirituall Law as the Apostle in this sense calls it is as Rom. 7. 14. well the subject matter of the second Covenant as it was of the first But then though the Obligation in this sense be equall and our conformity to it as a Rule is and must be still the same yet in respect of the Performance there is a vast distance For the first Covenant required an absolute perfect and exact Performance of it as the Condition of mans salvation In the day that thou eatest thereof thou shalt surely Gen. 2. 17. Levit. 18. 5. Ezech. 20. 11. Rom. 10. 5. Gal. 3. 10 11. Deut. 27. 26. Luk. 2. 74 75. dye Fac hoc vives Do this and thou shalt live Cursed is every one that continues not in every thing that is written in the book of the Law to do it And consequently allowed of no Mercy no Pardone no after-amendment But then the Gospel though it also requires That we being delivered out of the hands of our Enemies might serve him without fear in holiness and righteousness before him all the dayes of our life yet by the tenor of it it supposes Mans Fall and the Merit of a Mediator and high Priest and Faith in his blood and though it require the very Perfection of holiness and conformity to it as a Rule yet it admits of Repentance from dead works and amendment and growth in Grace and pardon of sin And therefore though the one part of the Condition of the New Covenant be as the Apostle observes out of Jeremy that God will put his Laws into our minds Heb. 8. 11 12. Jer. 31. 33. and write them in our hearts and he will be to us a God and we shall be to him a people for that all shall know him from the greatest to the least yet the reason of this abundance of purity and holinesse now under the Gospell dispensation is built upon his Mercy For as it follows saies God I will be mercifull to their unrighteousness and their sins and their iniquities will I remember no more And it is observable to this purpose that the Scripture never speaks of the Abrogation of the Law but onely with respect to the Condition and fatall Curse annexed and as a Covenant and Testament and not as a Rule § 31. In short though Man by the Legall Covenant were bound to absolute sin-less perfection yet †Rom. 6. 34. believers being not under the Law but under Grace by the tenor of the Gospell-Covenant they are bound not to Legall but Evangelicall perfection to faith and repentance and sincere endeavours after holiness as absolute as their present state will admit of
anima corpore qui est unum Ens naturale licet habeat multitudinem partium ita etiam in actibus humanis actus inferioris potentiae materialiter se habet ad actum superioris in quantum inferior potentia agit in virtute superioris moventis ipsum sic enim actus moventis primi formaliter se habet ad actum instrumenti unde patet quod imperium actus imperatus sunt unus actus humanus sicut quoddam totum est unum sed est secundum partes multa To the same purpose also he speaks ibid. q. 18. art 6. in Corp. To the same purpose Durand * Durand 2. Sent. dist 42. q. 1. B. C. p. 153. col 1. Actus interior exterior sunt boni vel mali moraliter eâdem bonitate vel malitiâ secundum numerum quae est in actu interiori subjectivè in exteriori autem objectivè solum extrinsecé Quod patet dupliciter primò quia nulli actui convenit bonitas vel malitia moralis nisi voluntatio ut voluntarius est dicente Augustino quod peccatum adeo est voluntarium quod si non fuerit voluntarium non erit peccatum Sed actui interiori competit esse voluntarium subjectivè vel intrinsecè velle enim in voluntate est actui autem exteriori non competit esse voluntarium nisi objectivè actus enim exterior est objectum actus interioris voluntatis in hoc solum est voluntarius Ergo c. Though much more might be added to this purpose from other Schoolmen yet this is abundantly sufficient to clear the meaning of Aquinas and Suarez was not mistaken when he understood him of a real increase in the inward Acts of Wisedom and Grace which are the formal parts of a moral Work or Action the exterior or outward Work being only the material part of it according to Aquinas his own Doctrine § 19. But he has another Reason behind that will strike it to a hair for he addes And besides an intensive increase in the inward Acts of Wisdom and Grace would argue and presuppose an intensive increase in the very Habits themselves § 20. But are you indeed sure of this good Mr. Refuter How then shall the Author of the Mixture of Scholastical and Practical Divinity I hope you know the man Sir escape the lash of this Vse of Confutation For though Doctor Hammond never said that there was an intensive growth in any one Act of divine Grace in Christ yet Mr. Jeanes himself has said it of many All that the Doctor ever said was only this that one Act of Divine Grace or holy Love and Charity in Christ compared with another Act was more high and intense as the light of the Sun is more intense though still equal in it self then the light of a Candle or a Starr of the least magnitude when both are compared together He saies that Christs ardency in one Act of Prayer to wit in the Garden was more intense then at another time in another Act when there was not that occasion for the heightning this Ardency He saies that Christs Love of us men was more high more intense in that Act of his Dying for us then in those other of his suffering Hunger Poverty Nakedness and the like He never saies that any one numerical Act was ever gradually intended § 21. But before I come to make this good from our Refuters own words let me be so bold to ask him how he proves that an intensive increase in the inward Acts of Wisedom and Grace would argue and presuppose an intensive increase in the very Habits themselves I deny it Sir I deny it and I beseech you let us have no more of your ipse dixit's for a proof For I assure you Sir you have all along shewed your self a most bold obtruder of the crudest notions on the world that I ever yet saw vented and published in print § 22. For are not Sir the inward Acts of the Habit of Grace elicite Acts of the Will and are they not absolutely free as the Will is from whence they flow Though it be not possible for any inward Act of the Will to be gradually more intense then the Habit is from whence it coeffectually with the Will flowes yet is not the Will free ab intrinseco I mean and still naturally at Liberty unless otherwise determined ab extrinseco by some superior command to act how and in what manner it pleases I have already demonstrated it and therefore shall not trouble the Reader with nauseous repetitions but shall recommend that piece of Art to our Refuter § 23. In short then though in acquisite Habits not yet perfect and compleat but only in fieri an intensive increase in the praecedaneous Acts that concurr to the Efficiency and Perfection of the Habit may argue and conclude an intensive increase in the very Habits themselves and * Vide Arist Eth. l. 2. c 2 3. Aristotle hath proved it yet in infused Habits and Habits now perfectly acquired and compleat and full the Intension and Remission of the Acts that are subsequent and now flow from the Habit as the Effect from the Cause does not argue a proportionable increase or decrease in the Habit but only an innocent exercise of the Liberty of the Will if that be not by some superior Cause or Command limited to a constant equality of acting which yet our Refuter has not undertook to make good in respect of all the internal Acts that flowed from that all-full and perfect Habit of Grace in our Blessed Lord. § 24. But now here enters a Conqueror indeed Nothing now but Ovations and Triumphs can serve the turn And that it may be done to purpose behold he sings his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself in a loftier strain then Nero did when he returned from his Conquest of the Graecian Musicians For in the 3d. § he cries Whereas you say in the close of Section the 28 that the consent of the Schoolmen is no waies denying but asserting a Capacity of Degrees amongst the Acts of Christs Love of God i. e. of the inward Acts thereof there will be little sense in your words in themselves and less pertinency unto the matter in hand unless your meaning be as you elsewhere express your self that the inward Acts of Christs Love of God were more intense at one time then at another Well Sir it shall be granted you for asking that it was the Doctors meaning that some inward Acts of Divine Charity in Christ were more high more intense at one time then others were at another But what then why And if this be your meaning saies our Refuter I must needs assume the boldness to tell you that no such matter is visible unto me in any of the Schoolmen But perhaps you may mean such Schoolmen as such a Puisny as I never saw or heard of However you cannot expect belief untill you produce their
Confutation That sincere Love was capable of Degrees was first shewed in several men at several times in the several rankes of Angels and at last in Christ himself more ardent in one Act of Prayer then in another But if the words of themselves were not so clear and plain yet the whole subject matter of the Treatise of Will-worship and the Account to Mr. Cawdrey would abundantly declare it For is not the whole business and design of those Discourses to shew that there be some Acts and Degrees of Piety and Devotion that are not commanded by any particular Law which yet are acceptable to God when performed and that Love which is sincere in the Habit is capable of Degrees in the several Acts and exercise And is it not for this among other Instances that this example of Christs ardency in Prayer is produced by him How then was it possible that you should be so strangely mistaken And what Temptation could you have to charge the Doctor with the denial of the habitual fulness of Christ's Grace from a Passage that speaks expresly of the Act a thing specifically distinct from it However you are a courteous man to take the Doctors word at last for his own meaning that best knew it of any man in the world But proceed in your new-begun ingenuity and take your pen and write a Deleatur also to your Vse of Confutation For to what purpose serves that against Doctor Hammond that never denied or so much as questioned your Doctrine of the Fulness of habitual Grace If you believe as you profess the world will count you unjust unless you write an Index expurgatorius unto your former Treatise For the Schoolmen will tell you non tollitur peccatum nisi restituatur ablatum and you cannot otherwise restore the Doctor his good Name of which you have by your confession so unjustly so unworthily robbed him § 4. But hold we are too quick and nimble For saies he not he will make the Charge good by Consequence although the Doctor never meant it Sure the man was born under a Mood-and-Figure-Planet and Ferio was the Lord of his Ascendent he is altogether for Consequences But what 's the Consequence It is this to a word and syllable JEANES THat Objection which is urged against the perpetual all-fulness and perfection of Christs actual Love the inward Acts of his Love of God strikes against the perpetual all-fulness and perfection of his habitual Love because the degrees of the inward Acts of his Love of God are commensurate unto the degrees of his habitual Love For they have no degrees at all but secundariò in regard of the Habit of his Love but now this Objection is urged by you against the perpetual all-fulness and perfection of his actual Love the inward Acts of his Love for it is brought to prove that the inward Acts of Christs Love were more intense at one time then another and a greater intension presupposeth a remission and imperfection for intensio est eductio rei intensae de imperfecto ad perfectum as Aquinas very often Therefore this Objection strikes against the perpetual fulness and perfection of Christs actual Love of God and so consequently against the perpetual fulness and perfection of his habitual Love § 5. What a monstrous Syllogism is here Like the Trojan horse it has Troops of Arguments and Proofes in the bowels of it and the Major Minor and Conclusion are not bare Propositions but Syllogismes themselves It is not a single Man of warr but a Spanish half-Moon an invincible Armado linck'd and coupled together O patria O Divûm domus Ilium inclyta bello Moenia Dardanidûm Now or never Troy is Virgil. taken and Doctor Hammond confuted § 6. But Sir there is nothing proved all this while but only by your own venerable authority For what if the whole be no other then a Sophisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Doctors Assertion will by no means inferr your Conclusion For proof of it I first deny your Major there is no consequence at all in it for we have already demonstrated that Acts which issue from Habits that are seated in the Will are free and not necessary effects of the Will from whence they flow and therefore may be gradually different in themselvs where the Habit continues gradually one and the same We have shewed you also from Reason and Scripture and Authority of Protestants and Papists as learned as any from Schoolmen and Fathers also that there was a gradual difference in some Acts of Christs Wisedom and Grace and that they did successively increase in Perfection as he himself did in Stature though the Infused Habit of Wisedom and Grace were in him alwaies at the utmost height both intensively and extensively § 7. But what are all the Fathers and Schoolmen that are to be had in Paul's Church-yard or in the Library at Oxford to the purpose if he can prove his Major which thus he does If the degrees of the inward Acts of Christs Love are commensurate unto the degrees of his habitual Love then whosoever saies the Acts are not alwaies intensively perfect saies also by consequence that the. Habit is not alwaies intensively perfect But the degrees c. Ergo. § 8. Here Sir you are in danger of a double Sophism For first you prove Ignotum per ignotius aut aliquid saltem aeque ignotum because it is as doubtful in the sense you should mean if you speak to the present purpose whether the degrees of the inward Acts of Christs Love are so commensurate unto the degrees of his habitual Love as still to equal them in intensive perfection and to assert it without Proof is Sophisma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly if you conclude that the Acts and Habits are commensurate in every thing because they are commensurate in this that the Act can never exceed in Perfection the Habit from whence it effectively flowes as you do all along in this Discourse but more particularly in your first Argument p. 25 26. you most sophistically argue à dicto secundum quid ad dictum simpliciter For though the Acts of Christs Love may be full and perfect in suo genere yet they may not be all equal in themselves and with the Habit and though they may and must be commensurate with the Habit as not to exceed it in perfection because they are the effects of the Habit yet they may not for all that still equal the gradual perfection of the Habit because the Habit is not a necessary but a voluntary cause and the Acts that flow from it are all Acts of the Will And consequently this way of proof will be no other then a plain Sophism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus Because the Act Arist l. 1. Soph Elen. h. c. 4. is in some respect commensurate with the Habit Ergo it must alsolutely and in every respect be commensurate with it just as if I should argue Mr.
heightning of an inward Act or Acts of Piety and Devotion which were not Acts of Nature but of Grace and the Habit from whence they issued was one of those †Vide Suarez in 3. p. Thom. tom 1. disp 20. sect 1. p. 303. septem dona Spiritus Sancti as the Schools call them that the * Esa 11. 2 3. Prophet had foretold should be infused into his Soul by God And then though his Actual Love that most high and transcendent Act of Love you mean that was immediatly terminated on God as it's next Object were alwaies in termino as Christ was by virtue of the hypostatical union Comprehensor as they call him in the Schools yet this nothing hinders but that the fervour and ardency in the inward Acts of Prayer and Devotion might now be heightned For the Schools when they determine that question utrum conveniens fuerit Christum orare do alwaies consider him at his prayers in the state of a Viator in which state he might truly * Vide Estium l 3. Sent. d. 26. §. 1. p. 88. C. D. E. F. Suaresium alios supra citat pray as well as he might be miserable or want the exaltation of his Humane nature which he attained not till after his Ascension For being considered as Comprehensor as it was impossible for him to want any thing so he was not in a state and condition to receive any thing by way of advance from the good hand of God no more then the Saints and Angels now in heaven or he himself can since his Session at the right hand of God We shall instantly clear this for the Readers understanding § 15. And therefore what 's your grant of the heightning the ardency of Christs Fears and Griefs in his Agony and the denial of the heightning of that high most transcendent Act of his Love of God which is Actus comprehensoris and not a free but a necessary Act and therefore alwaies in Summo Is this denial or that concession any thing material to the Ardency of Christ's Prayer which the Evangelist tells us was now heightned Grief and fear may be Causes and advancers of Piety but then they are not it Nay differ as much they do as Grace and Nature as Habits and Passions and therefore the heightning Vide Suarez Metap tom 2. disp 46. sect 3. § 4. Vide Aquin. 1. 2. q. 52. art 1. of the Acts of the one cannot possibly be the formal heightning of the Acts of the other since Intensio est eductio unius ejusdem formae secundum diversos gradus seu partes ejus ex quibus forma per se una componitur quo magis integra â—fficitur eo magis radicari in subjecto dicitur as Suarez who as well as any man knew what belonged to such speculations Where the Evangelist saies that Christ being in Agony did pray more earnestly you say to this that indeed he grieved and feared more greatly then before but his love of God as he was Comprehensor was alwaies in termino and at the utmost height If this be not to answer à baculo ad angulum then I know not the meaning of the Proverb § 16. But Sir speak roundly and to the purpose Was the Ardency of Christ's Prayer now more intended in his Agony or was it not If it were not then tell us plainly what the Evangelist means by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you cannot render it better then our Translators and Beza and Grotius and Piscator and the French Dutch Italian and Spanish Translations have done and it signifie here that he prayed the more earnestly then deal ingenuously and acknowledge your mistake Confess what you cannot possibly deny that Christ was now more intense in this Act of Prayer then before in other Acts. And then ask the Doctor forgiveness for the abuse of his good name and make the world amends by a publick recantation Do not eat your own words but stand to what you have granted Acknowledge what you must that Christ prayed more earnestly in his Agony then at other times in regard of the matter against which he prayed The greatness of his present and approaching sufferings was such that it proportionably heightned his prayer for the removall of them if it had been possible One deep I must tell you did here call upon another and a time of great Affliction is a season for more then ordinary Devotion The Fathers and Schoolmen will tell you that in this heightned Devotion at Vide Hookers Ecclesiast Policy l 5. §. 48. per tot this time our Saviour did read us his Disciples a lecture and teach us our Duty in such cases by his own great example As there may be a more weighty occasion for the heightning of our Devotion so it is our duty then to heighten it And as this was all that Doctor Hammond pretended to so the whole world of Readers will judge that the words of your second part of your second answer do acknowledge it § 17. For that that Act of Christ's Love regarding God which was alwaies in termino was not could not be that Act of Prayer and Devotion that the Evangelist and the Doctor spake of will be evident even from your own proof and Argument For you say it was Actus Comprehensoris and in termino as they say and because it was a necessary Act it was alwaies at the height Now the Act of Prayer and Piety and Devotion in Christ was Actus viatoris and meritorious in it self Suarez tom 1. in 3. p. Thom. disp 40. sect 3. p 542. col 1. A and consequently free For ut Actus sit meritorius saies Suarez requiritur ut sit bonus liber in persona grata in Via existente And therefore nothing hinders but that it might be heightned in him according to the greatness of the occasion if Gods law did so allow which was the ground of the Controversie and must by other Medium's be disproved then this of our Refuter unless he is resolved to begge the Question Nay the same Suarez will tell us not only that our Saviour did merit by this Act of Devotion but that it is distinct from the Acts of Charity in it's true and proper notion Dico tertio meruisse Christum per Actus omnes virtutum infusarum quos liberè exercuit est certissima sic enim meruit per Actum Obedientiae ut testatur Paulus per Actum Religionis ut Orationis c. ad eundem modum meruit per Passionem suam quatenus illa erat Actus Charitatis Dei proximi Religionis erat enim Sacrificium quoddam misericordiae justitiae obedientiae ac ferè virtutum omnium Et ad eundem modum philosophandum est de omnibus Actibus Christi So Suarez § 18. And now though this be sufficient to satisfie the utmost pretences of the Refuters Discourse yet because I am
the utmost that I undertook to demonstrate then or to justifie now JEANES This Section your poor Refuter had passed over as a digression had he not found himself named in the close of it it is not by this Refuter denyed of the Person of Christ I suppose c. § 1. YOur Poor Refuter In great humility no doubt Sed male ominatis parcito verbis you in a proud Sarcasticall Irony and scornfull undervaluing call your self the Doctors poor Refuter and the event has declared that you are his poor Refuter indeed § 2. But you say you had passed this Section over as a digression unless you had found your self named in the close of it It is not by this Refuter denyed c. § 3. Well Sir I see you are proud of the name Refuter and you account you deserve it But some have worn the names of Caesar and Alexander the great that have been the veriest Cowards in the world and some Popes have assumed the Titles of Clement and Pius that have least deserved them of the whole Pack If Refuter be your name I assure you Sir the world will now see that you are very much miscalled I have proved you to be of the Family of the Dixies that were never good Schoolmen good disputants nor Refuters § 4. But why I beseech you Sir had you passed over this Section as a digression Has the Doctor here left the Question If he has you should have shewen it For we must have other Arguments to prove it a deserting of the discourse besides your bare word because you have all along given us cause to distrust your most confident Assertions But consider Sir I pray and once again read it least your virgula censoria strike it forth without desert I am sure if it be not a proof yet it is a very apposite instance to illustrate the Doctors meaning And if Instances and Illustrations be Digressions in discourse then dark and intricate phrases and sayings are not the onely Dialect and proper language of Oracles and he keeps closest to the subject matter not that labours to speak clearly but that endeavours to be least understood § 5. But yet look again Sir and you will not onely find it an Illustration but a Proof too For if a time of affliction be a fit season for the heightening our Devotion and more then ordinary fervour in Prayer If God Almighty has commanded that then especially we call upon him and if therefore he scourges us to bring us nigher to him and nature it self teaches us in our affliction to seek him early why then should that in your Judgement be unbeseeming the Person of Christ in the time of his Agony that is every mans duty else If secondly every true lover of God and sincerely pious man then more especially lifts up his soul to God when he calls upon him de profundis if then still his zeal multiplies as his miseries increase and in a kind of pious emulation the fervency of his devotion strives to grow higher then the waves that beat upon him if now he need no Instructor no Monitor to minde him If all men every where that have any sense of a Deity or Providence then more especially lift up the voice like a Trumpet if the secret Tutor in the bosome Conscience non quae Scholis formata bibliothecis exercitata Academiis Tertul. l. de testim Animae c. 1. p. 80. D porticibus Atticis pasta but that which is simplex rudis impolita idiotica illa ipsa de compito de trivio de textrino if this teach all men if this without the assistance of Scripture stir them up to poure out their devotions more profusely at such then at a calmer season why then should we not believe this of Christ who was made like to us in all things sin onely excepted especially when the Evangelist himself who gives us a Narrative of the fact plainly sayes that being in an Agony he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly Certainly Tertullian said truely Haec testimonia animae quanto vera tanto Tertul. de testim Anima c. 5. pag. 83. C. edit Rigalt simplicia quanto simplicia tanto vulgaria quanto vulgaria tanto communia quanto communia tanto naturalia quanto naturalia tanto divina And therefore as he said in the like case so say I. Novum testimonium advoco imo omni lituraturâ notius omni doctrinâ agitatius omni editione vulgatius toto Ibid. c. 1. p. 80. C. D. homine majus id est totum quod est hominis If thirdly none but those that are Atheists in heart those that think there is no God do not tremble at the voyce in the cloud and the hand upon the wall if it be a certain argument of want of true Piety and religious Devotion now to be careless and cold in our Prayers if it betray that we either care not for Gods assistance or believe he cannot help us or that this evil in the city is not of his sending then certainly the multiplying and redoubling of our calls and cryes to God the growth of our fervour and Ardency and zeal in so proper a season as this is so far from prejudging the fulness and Perfection of the habit of divine grace that it most evidently demonstrates it and I should rather conclude a defect and want of true love of God in that soul where I should not observe a more than ordinary heightened devotion and ardency of Spirit in such a tempestuous season § 6. Without doubt our blessed Saviour that suffered for us leaving us an example that we should follow his steps 1 Pet. 2. 21. did in this his Prayer and Devotion and more then ordinary fervour and ardency in Prayer read us a lecture and taught us what to do in such cases In this bloody scene and part of his bitter Agony in the Garden there can no other end and aime be observed but onely our instruction all was onely to prove him to be truly man and to teach us what frail flesh and blood in the midst of such agonies and afflictions is of it self apt to do and what we by the assistance of Grace may and ought to do in such cases Pray we may and pray earnestly for the removall of that Cup that is so dreadfull to nature nor must we conclude that if the hand tremble and shake when it takes the deadly potion that we therefore now are less Christians because we are more Men. Nay we should shew our selves not to be men but senseless stocks and stones if we were not apprehensive of the present pressures we labour and groan under and we should shew our selves less then Christians direct faithless Infidels the disciples not of Jesus but of Zeno or Epicurus if we should not now in a time of need come not onely with boldness but more than ordinary zeal and devotion to the throne