Works of Hooker, Book 5 (4 of 10)

Works of Hooker · Book 5 (4 of 10)

p. 18740. We have already given cause sufficient for the great conveniency,Of Magnificat, Benedictus, and Nunc dimittis. and use of reading the Psalms oftner then other Scriptures. Of reading or singing likewise Magnificat, Benedictus, and Nunc dimittis, oftner then the rest of the Psalms, the causes are no whit less reasonable;These Thanksgivings were made by occasion of certain particular be…e, and are no more to be used for ordinary Prayers, then the Ave-Maria. So that both for this cause, and the other before alledged of the Psalms, it is not convenient in make ordinary prayers of them. T. C. lib. 3. p. 208. so that if the one may very well monethly, the other may as well even daily be iterated. They are Songs which concern us so much more then the Songs of David, as the Gospel toucheth us more then the Law, the New Testament then the Old. And if the Psalms for the excellency of their use, deserve to be oftner repeated then they are, but that the multitude of them permitteth not any ofther repetition, What disorder is it if these few Evangelical Hymns which are in no respect less worthy, and may be by reason of their paucity imprinted with much more ease in all mens memories, be for that cause every day rehearsed? In our own behalf it is convenient and orderly enough, that both they and we make day by day Prayers and Supplications the very same; why not as fit and convenient to magnifie the Name of God day by day with certain the very self-same Psalms of Praise and Thanksgiving? Either let them not allow the one, or else cease to reprove the other. For the Ancient received use of intermingling Hymns and Psalms with Divine Readings, enough hath been written. And if any may fitly serve unto that purpose, how should it better have been devised, then that a competent number of the Old being first read, these of the New should succeed in the place where now they are set? In which place notwithstanding, there is joyned with Benedictus, the Hundredth Psalm; with Magnifica…, the Ninety eighth, the Sixty seventh with Nunc dimittis; and in every of them, the choice left free for the Minister to use indifferently the one, or the other. Seeing therefore they pretend no quarrel at other Psalms, which are in like manner appointed also to be daily read, why do these so much offend and displease their taste? They are the first Gratulations wherewith our Lord and Saviour was joyfully received at his entrance into the World, by such as in their Hearts, Arms, and very Bowels embraced Him; being Prophetical p. 188discoveries of Christ already present, whose future coming, the other Psalms did but fore-signifie, they are against the obstinate incredulity of the Jews, the most luculent testimonies that Christian Religion hath; yea, the onelyonly sacred Hymns they are, that Christianity hath peculiar unto it self; the other being Songs too, of praise and thanksgiving, but Songs wherewith as we serve God, so the Jew likewise. And whereas they tell us, These Songs were fit for that purpose, when Simeon and Zachary, and the Blessed Virgin uttered them, but cannot so be to us which have not received like benefit; Should they not remember how expresly Hezekiah, amongst many other good things,2 Chro. 29.30.2 Chr 29:30 is commended for this also, That the praises of God were through his appointment daily set forth, by using in publick Divine Service, the Songs of David and Asaph unto that very end? Either there wanted wise men to give Hezekiah advice, and to inform him of that, which in his case was as true, as it is in ours, namely, that without some inconvenience and disorder, he could not appoint those Psalms to be used as ordinary Prayers, seeing what although they were Songs of Thanksgiving, such as David and Asaph had special occasion to use, yet not so the whole Church and People afterwards, whom like occasions did not befal; or else Hezekiah was perswaded as we are, that the praises of God in the mouths of his Saints, are not so restrained to their own particular, but that others may both conveniently and fruitfully use them; first, because the Mystical Communion of all faithful men is such as maketh every one to be interested in those precious Blessings, which any one of them receiveth at Gods hands: Secondly, because when any thing is spoken to extol the goodness of God, whose mercy endureth for ever, albeit the very particular occasion whereupon it riseth, do come no more; yet, the Fountain continuing the same, and yielding other new effects which are but onelyonly in some sort proportionable, a small resemblance between the benefits, which we and others have received, may serve to make the same words of praise and thanksgiving fit, though not equally in all circumstances fit for both; a clear demonstration whereof, we have in all the Ancient Fathers Commentaries and Meditations upon the Psalms. Last of all, because even when there is not as much as the shew of any resemblance, nevertheless by often using their words in such manner, our mindes are daily more and more ensured with their affections.

Of the Le…any.41. The Publick Estate of the Church of God amongst the Jews, hath had many rare and extraordinary Occurrents, which also were occasions of sundryaaWe pray for the avoiding of those dang… which are nothing near us; as from Lightning and Thundring in the midst of Winter; from Storms; and Tempest, when the Weather is most fair, and the Seas most calm. It is true. That upon some urgent Calamity, a Prayer may, and ought to be framed, which may beg, either the community, for want whereof the Church is in distress, … the turning away of that mischief, which either approacheth, or is already upon it. But to make those Prayers which are for the present time and danger, ordinary and daily Prayers; I cannot hitherto see any, either Scripture, or example of the Primitive Church. And here, for the simples sake, I will set down after what …ur… this abuse crept into the Church. There was one Mamericus, Bishop of Vienna, which in the time of great Earth-quakes, which were in France, instituted certain Supplications, which the Grecians (and we of them) call the Letany, which concerned …hat matter: There is no doubt, but as other discommodities rose in other Countries, they likewise had Prayers accordingly. Now Pope Gregory either made himself, or gathered the Supplications that were made against the Calamities of every Country, and made of them a great Letany or Supplication, as Platina calleth in, and gave it to be used in all Churches: which thing albeit, all Churches might do for the time, in respect of the case of the Calamity which the Churches suffered, yet there is no cause, why it should be perpetual, that was ordained but for a time … and why all Lands should pray to be delivered from the Incommodities that some Land hath been troubled with. T. C. lib 1. pag. 137. … Exod. 15.30. Wild. 10. 20. 2 Sam. 6. 1. 1 Chron. 13.4. 2 Chron. 20. 3. Joel 1. 1….Exod 15:302 Sam 6:11 Chr 13:42 Chr 20:3Joel 1:1 open Solemnities and Offices, whereby the people did with general consent make shew of correspondent affection towards God. The like duties appear usual in the ancient Church of Christ, by that whichbbTertul. lib. …. ad Exor. Tertullian speaketh of Christian Women themselves matching with Infidels. She cannot content the Lord with performance of his discipline, that hath at her side a Vassal, whom Satan hath made his vice-agent to cross whatsoever the faithful should do. If her presence be required at the time of station or standing Prayer, he chargeth her at no time, but that to be with him in his baths; if a fasting day come, he hath on that day a banquet to make, if there be cause for the Church to go forth in solemn Procession, his whole family have such business come upon them, that no one can be spared. These Processions, as it seemeth, were first begun for the interring of holy Martyrs, and the visiting of those places where they were intombed. Which thing, the name it self applied by ccTerent. Andr.Heathens, unto the office of Exequies, and partly the speeches of some of the Ancients delivered concerning ddHier. Epist. 22. ad Eust. Martyres tibi quaerantur in cubiculo tuo. Nunquam causa decrit procedendi, & …emper quando …ecesse est, progressura sis.Christian Processions, partly also the very dross which p. 189Superstition thereunto added, I mean, the Custom of Invocating Saints in Processions, heretofore usual, do strongly insinuate. And as things invented to one purpose, are by use easily converted to more aaSocrat. lib. 6. cap …. S…om. lib. …. cap. 8. Thess. lib. 15. li… 30. …b. 3. cap. 10 Novel. 68. 5…., it grew, That Supplications, with this solemnity for the appeasing of Gods wrath, and the averting of publick evils, were of the Greek Church termed Litanies, Rogations of the LatinebbBasil. Epist. 63. Wheph. lib. 1…. cap 3. Codem. in Theodis.. To the people of Vienna (Mamercus being their Bishop above 450 years after Christ) therebefel many things, the suddenness and strangeness whereof, so amazed the hearts of all men, that the City they began to forsake as a place which Heaven did threaten with imminent ruine. It beseemed not the person of so grave a Prelate to be either utterly without counsel, as the rest were, or in a common perplexity to shew himself alone secure. Wherefore as many as remained, he earnestly exhorteth to prevent portended calamities, using those vertuous and holy means, wherewith others in like case have prevailed with God. To which purpose, he perfecteth the Rogations or Litanies before in use, and addeth unto them that which the present necessity required. Their good success moved Sidonius, Sidon lib. 7. Epist. ….Bishop of Averna, to use the same so-corrected Rogations at such time, as he and his people were after afflicted with Famine, and besieged with potent Adversaries. For till the empty name of the Empire came to be setled in Charles the Great, the fall of the Romans huge Dominion concurring with other universal evils, caused those times to be days of much affliction and trouble throughout the World. So that Rogations or Litanies were then the very strength, stay, and comfort of Gods Church. Whereupon in the year Five hundred and six, it was by the Council of Aurelia decreed, That the whole Church should bestow yearly at the Feast of Pentecost,Concii. tom. 2. pag. 513. three days in that kinde of Processionary service. About half an hundred years alter, to the end, that the Latine Churches, which all observed this Custom, might not vary in the order and form of those great Litanies which were so solemnly every where exercised, it was thought convenient by Gregory the First, and the best of that name, to draw the flower of them all into one. But this iron began at length to gather rust; which thing the Synod of Colen saw, and in part redrest within that Province, neither denying the necessary use for which such Litanies serve,Concil. rom. 5. Anno 1536. wherein Gods clemency and mercy is desired by publick suit, to the end, that Plagues, Destructions, Calamities, Famines, Wars, and all other the like adversities, which for our manifold sins we have always cause to fear, may be turned away from us and prevented through his Grace, not yet dissembling the great abuse whereunto as sundry other things, so this had grown by mens improbity and malice; to whom, that which was devised for the appeasing of Gods displeasure, gave opportunity of committing things which justly kindled his wrath. For remedy whereof it was then thought better, that these and all other Supplications or Processions should be no where used, but onelyonly within the Walls of the House of God, the place sanctified unto Prayer. And by us not onelyonly such inconveniences being remedied, but also whatsoever was otherwise amiss in form or matter, it now remaineth a work, the absolute perfection whereof upbraideth with Error, or somewhat worse, them whom in all parts it doth not satisfie. As therefore Litanies have been of longer continuance then that we should make either Gregory or Mamercus the Author of them; so they are of more permanent use, then that now the Church should think it needeth them not. What dangers at any time are imminent, what evils hang over our heads, God doth know, and not we. We finde by daily experience, that those calamities may be nearest at hand, readiest to break in suddenly upon us, which we in regard of times or circumstances, may imagine to be farthest off. Or if they do not indeed approach, yet such miseries as being present, all men are apt to bewail with tears, the wise by their Prayers should rather prevent. Finally, if we for our selves had a priviledge of immunity, doth not true Christian Charity require, that whatsoever any part of the World, yea, any one of all our Brethren elswhere, doth either suffer or fear, the same we account as our own burthen? What one Petition is there found in the whole Litany, whereof we shall ever be able at any time to say, That no man living needeth the grace or benefit therein craved at Gods hands? I am not able to express how much it doth grieve me, that things of Principal Excellency, should be thus bitten at, by men whom God hath endued with graces, both of Wit and Learning for better purposes.

p. 190Of Athanasius Cre…, and Gloria Pa…ri.We have from the Apostles of our Lord Jesus Christ received that brief Confession of Faith, which hath been always a badge of the Church, a mark whereby to discern Christian men from Infidels and Jews,aaIr…n. lib. 1. cap. 3 This Faith, received from the Apostles and their Disciples (saith Ireneus) the Church, though dispersed throughout the World, doth notwithstanding keep as safe, as if it dwels within the Walls of some one house, and as uniformly hold, as if it had but one onelyonly heart and soul; this as consonantly it Preacheth, teacheth, and delivereth, as if but one tongue did speak for all. At one Sun shineth to the whole World; so there is no Faith but this one published, the brightness whereof must enlighten all that come to the knowledge of the Truth. bbPertu…. de Prae…. Advers. Haeres. & Advers. Prax.This rule (saith Tertullian) Christ did institute, the stream and current of this rule hath gone as far, it hath continued as long as the very promulgation of the Gospel. ccThe like may be said of the Gloria Patri, and the Athanasius Creed. It was first brought into the Church to the end, that men thereby should make an open Profession in the Church of the Divinity of the son of God, against the de…stible opinion of Arius and his Disciples, wherewith at that time marvelously swarmed almost the whole Christendom. Now that it hath pleased the Lord to quench that fire, there in no such en…e way these things should be used in the Church, at the least, why that Gloria Patri should be so often repeated T. C. lib. 1. p. 137.Under Constantine the Emperor, about Three hundred years and upward after Christ, Arius a Priest in the Church of Alexandria, a suttle-witted, and a marvellous fair-spoken man, but discontented, that one should be placed before him in honor, whose superior he thought himself in desert, became through envy and stomack, prone unto contradiction, and hold to broach at the length, that Heresie wherein the Deity of our Lord Jesus Christ, contained, but not opened in the former Creed, the coequality and coeternity of the Son with the Father was denied. Being for this impiety deprived of his place by the Bishop of the same Church, the punishment which should have reformed him, did but increase his obstinacy, and give him occasion of laboring with greater earnestness elswhere, to intangle unwary mindes with the snares of his damnable opinion. Arius in short time had won to himself, a number both of Followers and of great Defenders, whereupon much disquietness on all sides ensued. The Emperor, to reduce the Church of Christ unto the Unity of sound Belief, when other means, whereof tryal was first made, took no effect, gathered that famous Assembly of Three hundred and eighteen Bishops in the Council of Nice, where besides, order taken for many things which seemed to need redress, there was with common consent, for the setling of all mens mindes, that other Confession of Faith set down, which we call the Nicene Creed, whereunto the Arians themselves which were present subscribed also; not that they meant sincerely, and indeed to forsake their error, but onelyonly to escape deprivation and exile, which they saw they could not avoid, openly persisting in their former opinions, when the greater part had concluded against them, and that with the Emperors Royal Assent. Reserving therefore themselves unto future opportunities, and knowing, that it would not boot them to stir again in a matter so composed, unless they could draw the Emperor first, and by his means the chiefest Bishops unto their part; till Constantines death, and somewhat after, they always professed love and zeal to the Nicene Faith, yet ceased not in the mean while to strengthen that part which in heart they favored, and to infest by all means, under colour of other quarrels, their greatest Adversaries in this cause: Amongst them Athanasius especially, whom by the space of Forty six years, from the time of his Consecration, to succeed Alexander, Archbishop in the Church of Alexandria, till the last hour of his life in this World, they never suffered to enjoy the comfort of a peaceable day. The heart of Constantine stoln from him. Constantius Constantines Successor, his scourge and torment by all the ways that malice armed with Soveraign Authority could devise and use. Under Iulian no rest given him; and in the days of Valentinian, as little. Crimes there were laid to his charge many, the least whereof, being just, had bereaved him of estimation and credit with men, while the World standeth. His Judges evermore the self-same men by whom his accusers were suborned. Yet the issue always on their part shame; on his, triumph. Those Bishops and Prelates, who should have accounted his cause theirs, and could not many of them, but with bleeding hearts, and with watred checks, behold a person of so great place and worth constrained to endure so soul indignities, were sure by bewraying their affection towards him, to bring upon themselves those molestations, whereby if they would not be drawn to seem his Adversaries, yet others should be taught how unsafe it was to continue his friends. Whereupon it came to pass in the end, that (very few excepted) all became subject to the sway of time; other odds there was none amongst them, saving onelyonly that some fell sooner away, some latter from the soundness of Belief; some were Leaders in the Host of p. 191Impiety, and the rest as common Soldiers, either yielding through fear, or brought under with penury, or by flattery ensnared, or else beguiled through simplicity, which is the fairest excuse that well may be made for them. Yes, (that which all men did wonder at) Osius the ancientest Bishop that Christendom then had, the most forward in defence of the Catholick cause, and of the contrary part most feared; that very Osius, with whose hand the Nicene Creed it self was set down, and framed for the whole Christian World to subscribe unto, so far yielded in the end, as even with the same hand to ratifie the Arians Confession, a thing which they neither hoped to see, nor the other part ever feared, till with amazement they saw it done. Both were perswaded, that although there had been for Osius no way, but either presently subscribe or die,2 Mac. 6. 24. Major Centenario. Sulpit. Sever. hist. l. ….…2 Macc 6:24 his answer and choice would have been the same that Eleazars was, It doth not become our age to dissemble, whereby many young persons might think, that Osius in hundred years old and upward, were now gone to another Religion; and so through mine hypocrisie [for a little time of transitory life] they might be deceived by me, and I procure malediction and reproach to my old age. For though I were now delivered from the torments of men, yet could I not escape the hand of the Almighty, neither alive nor dead. But such was the stream of those times, that all men gave place unto it, which we cannot but impute, partly, to their own over-sight. For at the first the Emperor was theirs, the determination of the Council of Nice was for them, they had the Arians hands to that Council: So great advantages are never changed so far to the contrary, but by great error. It plainly appeareth, that the first thing which weakned them, was their security. Such as they knew were in heart still affected towards Arianism, they suffered by continual nearness to possess the mindes of the greatest about the Emperor, which themselves might have done with very good acceptation, and neglected it. In Constantines life time to have setled Constantius the same way, had been a duty of good service towards God, a mean of peace and great quietness to the Church of Christ, a labor easie, and how likely we may conjecture, when after that so much pains was taken to instruct, and strengthen him in the contrary course, after that so much was done by himself to the furtherance of Heresie, yet being touched in the end voluntarily with remorse, nothing more grieved him then the memory of former proceedings in the cause of Religion, and that which he now foresaw in Iulian, the next Physician into whose hands the body that was thus distempered must fall. Howbeit this we may somewhat excuse, in as much as every mans particular care to his own charge was such, as gave them no leisure to heed what others practised in Princes Courts. But of the two Synods of Arimine and Selencia, what should we think? Constantius by the Arians suggestion, had devised to assemble all the Bishops of the whole World about this controversie; but in two several places, the Bishops of the West at Arimine in Italy, the Eastern at Selencia the same time. Amongst them of the East there was no stop, they agreed without any great ado, gave their sentence against Heresie, excommunicated some chief maintainers thereof, and sent the Emperor word what was done. They had at Arimine about Four hundred which held the truth, scarce of the adverse part Fourscore; but these obstinate, and the other weary of contending with them: Whereupon, by both it was resolved to send to the Emperor, such as might inform him of the cause, and declare what hindred their peaceable agreement. There are chosen for the Catholick sideaaEx parte nostra leguntur homines ad lescentes, pardon docti pardon cauti…, Ar…anis autem missi …nes, callidi & ingenio valentes vetes ano, perfidia imbuti, qui apud Regem facile superiorese …nirunt. Sulpit. lib. 1., such men as had in them nothing to be noted but boldness, neither gravity, nor learning, nor wisdom. The Arians for the credit of their faction, take the eldest, the best experienced, the most wary, and the longest practised Veterans they had amongst them. The Emperor conjecturing of the rest on either part, by the quality of them whom he saw, sent them speedily away, and with them a certain Confession of FaithbbEst temque conscri… ab improbit sidem tradie verbis fallentibus involutam, quae Catholicano disciplinam persidia latente Inqueretur. Ibid., ambiguously and subtilly drawn by the Arians, whereunto unless they all subscribed, they should in no case be suffered to depart from the place where they were. At the length it was perceived, that there had not been in the Catholicks, either at Arimine, or at Selencia, so much foresight, as to provide, that true intelligence might pass between them what was done, Upon the advantage of which Error, their adversaries abusing each with perswasion that other had yielded, suprized both. The Emperor the more desirous and glad of such events, for that, besides all other things wherein they hindred themselves, p. 192the gall and bitterness of certain Mens writings, who spared him little for honors sake, made him for their sakes the less inclinable to that truth which he himself should have honored and loved. OnelyOnly in Athanasius there was nothing observed throughout the course of that long Tragedy, other then such as very well became a wise man to do, and a righteous to suffer. So that this was the plain condition of those times, The whole World against Athanasius, and Athanasius against it; Half an hundred of years spent in doubtful trial, which of the two in the end would prevail, the side which had all, or else the part which had no friend but God and Death; the one a Defender of his Innocency, the other a Finisher of all his Troubles. Now although these Contentions were cause of much evil, yet some good the Church hath reaped by them, in that they occasioned the learned and sound in Faith, to explain such things as Heresie went about to deprave. And in this respect, the Creed of Athanasius, first exhibited unto Iulius, Bishop of Rome, and afterwards (as we may probably gather) sent to the Emperor Iovinian, for his more full information concerning that truth which Arianism so mightily did impugn, was both in the East and the West Churches accepted as a treasure of inestimable price,foreign Greg. Nazia…. de Atha. by as many as had not given up even the very ghost of belief. Then was the Creed of Athanasius written, howbeit not then so expedient to be publickly used as now in the Church of God; because while the heat of division lasteth, truth it self enduring opposition, doth not so quietly and currantly pass throughout all mens hands, neither can be of that account, which afterwards it hath, when the World once perceiveth the vertue thereof, not onelyonly in it self, but also by the conquest which God hath given it over Heresie. That which Heresie did by sinister interpretations, go about to pervert in the first and most ancient Apostolick Creed, the same being by singular dexterity and plainness cleared from those Heretical corruptions, partly by this Creed of Athanasius, written about the year Three hundred and forty, and partly by that other set down in the Synod of Constantinople, That Creed which in the Book of Common Prayer, followeth immediately after the reading of the Gospel.Forty years after, comprehending, together with the Nicene Creed, an addition of other Articles which the Nicene Creed omitted, because the controversie then in hand needed no mention to be made of them. These Catholick Declarations of our Belief delivered by them, which were so much nearer then we are unto the first publication thereof, and continuing needful for all men at all times to know, these Confessions as testimonies of our continuance in the same Faith to this present day, we rather use them any other gloss or paraphrased devised by our selves, which though it were to the same effect, notwithstanding could not be of the like authority and credit. For that of Hilary unto St. Augustine hath been ever, and is likely to be always true,Hilar. Arela. Epist. id A…g. Your most religious wisdom knoweth how great their number is in the Church of God, whom the very authority of mens names, doth keep in that opinion which they hold already, or draw unto that which they have not before held. Touching the Hymn of Glory, out usual conclusion to Psalms, the glory of all things is that,1 Cor. 15. 40. Exod. 33. 1…. Heb. 1. 3. Matth. 18. 13.1 Cor 15:40Exod 33:1Heb 1:3Matt 18:13 wherein their highest perfection doth consist; and the glory of God, that divine excellency whereby he is eminent above all things, his omnipotent, infinite, and eternal Being, which Angels and glorified Saints do intuitively behold; we on Earth apprehend principally by Faith, in part also by that kinde of knowledge which groweth from experience of those effects, the greatness whereof exceedeth the powers and abilities of all Creatures, both in Heaven and Earth.Josh 7. 13. Psal. 2…. 23.Josh 7:13Ps 2:23 God is glorified, when such his excellency above all things, is with due admiration acknowledged. Which dutiful acknowledgment of Gods excellency by occasion of special effects, being the very proper subject, and almost the onelyonly matter purposely treated of in all Psalms, if that joyful Hymn of Glory have any use in the Church of God, whose Name we therewith extol and magnifie, Can we place it more fitly then where now it serveth as a close or conclusion to Psalms? Neither is the Form thereof newly or unnecessarily invented.Basil. Ep. …8. We must (saith St. Basil) as we have received, even so Baptize; and as we Baptize, even so Believe; and as we Believe, even so give Glory. Baptizing, we use the Name of the Father, of the Son, and of the Holy Ghost: Confessing the Christian Faith, we declare our Belief in the Father, and in the Son, and in the Holy Ghost: Ascribing Glory unto God, we give it to the Father, and to the Son, and to the Holy Ghost. It is foreign, the token of a true and sound p. 193understanding for matter of Doctrine about the Trinity, when, in ministring Baptism, and making Confession, and giving Glory, there is a conjunction of all three, and no one of the three severed from the other two. Against the Arians, affirming the Father to be greater then the Son in honor, excellency, dignity, majesty, this form and manner of glorifying God was not at that time first begun, but received long before, and alledged at that time as an argument for the truth.Fabad. lib. cont…. Arian. If (saith Fabadius) there be that inequality which they affirm, then do we every day blaspheme God, when, in Thanksgivings and offerings of Sacrifice, we acknowledge those thing; common to the Father and the Son. The Arians therefore, for that they perceived how this did prejudice their cause, altered the Hymn of Glory, whereupon ensued in the Church of Antioch, about the year Three hundred forty nine, that jar which Theodoret and Sozomen mention.Theod. lib. 1. cap. 21. Sozom lib. 4. cap. 19. In their Quires, while they praised God together, as the manner was, at the end of the Psalms which they sung, it appeared what opinion every man held; for as much as they glorified some the Father, And the Son, And the Holy Ghost; some the Father By the Son, In the Spirit; the one sort thereby declaring themselves to embrase the Sons equality with the Father, as the Council of Nice had defined; the other sort, against the Council of Nice, his inequality. Leontiuos their Bishop, although an enemy to the better part, yet wary and subtile, as in a manner all the heads of the Arians Faction were, could at no time be plainly heard to use either form, perhaps lest his open contradiction of them whom he favored not, might make them the more eager, and by that mean the less apt to be privately won; or peradventure for that, though he joyned in opinion with that sort of Arians, who denied the Son to be equal with the Father; yet from them he dissented, which thought the Father and the Son, not onelyonly unequal, but unlike, as AEtuis did upon a frivolous and false surmise, that because the Apostle hath said,1 Cor. 8. 6. 1 Cor. 12. 3. 4. 13.1 Cor 8:61 Cor 12:31 Cor 12:41 Cor 12:13 One God of whom, one Lord by whom, one Spirit in whom, his different manner of speech doth argue a different Nature and Being in them, of whom he speaketh: Ou… of which blinde collection, it seemeth that this their new devised Form did first spring. But in truth, even that very Form which the Arians did then use (saving that they chose it to serve as their special mark of Recognisance, and gave it secretly within themselves a sinister construction) hath not otherwise as much as the shew of any thing which soundeth towards impiety. For albeit, if we respect Gods glory within it self, it be the equal right and possession of all three, and that without any odds, any difference; yet, touching his manifestation thereof unto us by continual effects, and our perpetual acknowledgment thereof unto him likewise by vertuous Offices, Doth not every tongue both ways confess, That the brightness of his Glory hath spred it self throughout the World By the Ministery of his onelyonly begotten Son, and is In the manifold Graces of the Spirit every way marvellous? Again, That whatsoever we do to his Glory, it is done In the power of the Holy Ghost, and made acceptable By the Merit and Mediation of Jesus Christ? So that glory to the Father And the Son, or glory to the Father By the Son, saving onelyonly where evil mindes do abuse and pervert most holy things, are not else the voices of Error and Schism, but of sound and sincere Religion. It hath been the Custom of the Church of Christ, to end sometimes Prayers, and Sermons always, with words of glory, wherein, as long as the Blessed Trinity had due honor, and till Arianism had made it a matter of great sharpness and subtilty of Wit, to be a sound believing Christian; men were not curious what Syllables or Particles of speech they used. Upon which confidence and trust notwithstanding, when St. Basil began to practise the like indifferency, and to conclude Publick Prayers, glorifying sometime the Father, with the Son, and the Holy Ghost; sometime the Father, by the Son, in the Spirit; whereas long custom had enured them unto the former kindealone, by means whereof, the latter was new and strange in their ears: This needless experiment brought afterwards upon him a necessary labor of excusing himself to his Friends, and maintaining his own act against them, who because the Light of his Candle too much drowned theirs, were glad to lay hold on so colorourable matter, and exceeding forward to traduce him as an Author of suspicious Innovation. How hath the World forsaken that course which it sometime held? How are the judgments, hearts, and affections of men altered? May we not wonder, that a man of St. Basils authority and quality, p. 194an Arch-Prelate in the House of God, should have his Name far and wide called in question, and be driven to his painful Apologies, to write in his own defence whole Volumes, and yet hardly to obtain with all his endeavor a pardon; the crime laid against him, being but onelyonly a change of some one or two syllables in their usual Church Liturgy? It was thought in him an unpardonable offence to alter any thing; in us as intolerable, that we suffer any thing to remain unaltered. The very Creed of Athanasius, and that sacred Hymn of Glory, then which, nothing doth sound more heavenly in the ears of faithful men, are now reckoned as superfluities, which we must in any case pare away, left we cloy God with too much service. Is there in that Confession of Faith, any thing which doth not at all times edefie and instruct the attentive hearer? Or is our Faith in the Blessed Trinity, a matter needless, to be so oftentimes mentioned and opened in the principal part of that duty which we ow to God, our Publick Prayer? Hath the Church of Christ from the first beginning, by a secret Universal Instinct of Gods good Spirit, always tied it self to end neither Sermon, nor almost any speech of moment which hath concerned Matters of God, without some special words of honor and glory to that Trinity which we all adore; and is the like conclusion of Psalms, become now at length an eye-sore, or a galling to their ears that hear it? Those flames of Arianism, they say, are quenched, which were the cause why the Church devised in such sort to confess and praise the glorious Deity of the Son of God. Seeing therefore the sore is whole, why retain we as yet the Pla…ster? When the cause, why any thing was ordained doth once cease, the thing it self should cease with it, that the Church being eased of unprofitable labors, needful offices may the better be attended. For the doing of things unnecessary, is many times the cause why the most necessary are not done. But in this case so to reason, will not serve their turns. For first, the ground whereupon they build, is not certainly their own, but with special limitations. Few things are so restrained to any one end or purpose, that the same being extinct, they should forthwith utterly become frustrate. Wisdom may have framed one and the same thing to serve commodiously for divers ends, and of those ends, any one be sufficient cause for continuance, though the rest have ceased, even as the Tongue, which Nature hath given us, for an Instrument of speech is not idle in dumb persons, because it also serveth for taste. Again, if time have worn out, or any other mean altogether taken away, what was first intended; uses, not thought upon before, may afterwards spring up, and be reasonable causes of retaining that which other considerations did formerly procure to be instituted. And it cometh sometime to pass, that a thing unnecessary in it self, as touching the whole direct purpose, whereto it was meant, or can be applied, doth notwithstanding appear convenient to be still held, even without use, lest by reason of that coherence which it hath with somewhat most necessary, the removal of the one, should indamage the other: And therefore men which have clean lost the possibility of sight, keep still their eyes nevertheless in the place where Nature set them. As for these two Branches whereof our Question groweth, Arianism was indeed some occasion of the one, but a cause of neither, much less the onelyonly intire cause of both. For albeit, conflict with Arians brought forth the occasion of writing that Creed, which long after was made a part of the Church Liturgy, as Hymns and Sentences of Glory were a part thereof before; yet cause sufficient there is, why both should remain in use, the one as a most Divine Explication of the chiefest Articles of our Christian Belief, the other as an Heavenly acclamation of joyful applause to his praises in whom we believe; neither the one, nor the other unworthy to he heard souncing as they are in the Church of Christ, whether Arianism live or die. Against which poyson likewise, if we think, that the Church at this day needeth not those ancient preservatives, which ages before us were so glad to use, we deceive our selves greatly. The Weeds of Heresie being grown unto such ripeness as that was, do even in the very cutting down, scatter oftentimes those seeds which for a while lie unseen and buried in the Earth, but afterward freshly spring up again no less pernicious them at the first. Which thing they very well know, and I doubt not will easily confess, who live to their great, both toil and grief, where the blasphemies of Arians, Samosatenians, Tritheits, Eutychians, and Maccdonians, are renewed by them, p. 195who to hatch their Heresie, have chosen those Churches as fittest Nests where Athanasius Creed is not heard; by them, I say, renewed, who following the course of extream Reformation, were wont in the pride of their own proceedings to glory, that whereas Luther did but blow away the Roof, and Zwinglius batter but the Walls of Popish Superstition, the last and hardest work of all remained, which was, to raze up the very ground and foundation of Popery, that doctrine concerning the Deity of Christ, which Satanasius (for so it pleased those impious forsaken Miscreants to speak) hath in this memorable Creed explained, So manifestly true is, that which one of the Ancients hath concerning Arianism,foreign contra Ar. Mortuis authoribus hujus veneni, scelerata tamen eorum doctrina non moritur, The Authors of this venom being dead and gone, their wicked doctrine notwithstanding continueth.

43. Amongst the heaps of these Excesses and Superfluities,Our want o… particular thank giving. … such Prayers are needful, whereby we beg release from o distresses; so there ought to be as necessary Prayers of Thanksgiving, when we have received those things at the Lords hand which we asked. T. C. lib 1. pag. 13…. I do not simply require a solemn and express Thanksgiving for such benefits; but onelyonly upon a supposition, which is, that is it be expedi…nt that there should be experts Prayers against so many of their earthly miseries, that then al…o it is meet that upon the deliverance, there should be an express Thanksgiving. T. C. lib. 3. pag. 209. there is espied the want of a principal part of duty, There are no thanksgivings for the benefits, for which there are Petitions in our Book of Prayer. This they have thought a point material to be objected. Neither may we take it in evil part to be admonished, what special duties of thankfulness we ow to that merciful God, for whose unspeakable Graces, the onelyonly requital which we are able to make, is a true, hearty, and sincere acknowledgement, how precious we esteem such benefits received, and how infinite in goodness the Author from whom they come. But that to every Petition we make for things needful, there should be some answerable sentence of thanks provided particularly to follow such requests obtained; either it is not a matter so requisite as they pretend; or if it be, wherefore have they not then in such order framed their own Book of Common Prayer? Why hath our Lord and Saviour taught us a form of Prayer containing so many Petitions of those things which we want, and not delivered in like sort, as many several forms of Thanksgiving, to serve when any thing we pray for is granted? What answer soever they can reasonably make unto these demands, the same shall discover unto them how causeless a censure it is, that there are not, in our Book, Thanksgivings for all the benefits forwhi… there are Petitions**The default of the Book, for that there are no Forms of Thanksgiving for the release from those common calamities from which we have Petitions to be delivered. T. C. lib. 3. p. 2…3. … ph…. p C…la. 16.. For concerning the Blessings of God, whether they tend unto this life, or the life to come, there is great cause why we should delight more if giving thanks, then in making requests for them, in as much as the one hath pen…veness and fear, the other always joy annexed; the one belongeth unto them that seek, the other unto them that have found happiness; they that pray, do but yet sow, they that give thanks, declare they have reaped. Howbeit, because there are so many Graces, whereof we stand in continual need, Graces for which we may not cease daily and hourly to sue, Graces which are in bestowing always, but never come to be sully had in this present life; and therefore, when all things here have an end, endless thanks must have their beginning in a state, which bringeth the full and final satisfaction of all such perpetual desires: Again, because our common necessities, and the lack which we all have, as well of ghostly as of earthly favors, is in each kinde so easily known; but the gifts of God, according to those degrees and times which he in his secrets wisdom seeth meet, are so diversly bestowed, that it seldom appeareth what all receive, what all stand in need of it seldom lieth hid; we are not to marvel, though the Church do oftner concur in suits, then in thanks unto God for particular benefits. Nevertheless, lest God should be any way unglorified, the greatest part of our daily Service, they know, consisteth according to the … Blessed Apostles own precise rule, in much variety of Psalms and Hymns, for no other purpose, but onelyonly, that out of so plentiful a treasure, there might be for every mans heart no chuse out his own Sacrifice, and to offer unto God by particular secret instinct, what fitteth best the often occasions which any several, either Party or Congregation, may seem to have. They that would clean take from us therefore, the daily use of the very best means we have to magnifie and praise the Name of Almighty God for his rich Blessings, they that complain of out reading and singing so many Psalms for so good an end; they, I say, that finde fault with our store, should of all men be least willing to reprove our scarcity of Thanksgivings. But because peradventure they see, it is not either generally fit or possible that Churches should frame Thanksgivings answerable to each Petition, they shorten somewhat the reins of their censure, there are no forms of duplicate page p. 196Thanksgiving, they say, for release of those common calamities, from which we have Petitions to be delivered.T. C. lib. 1. pag. 138. There are Prayers set forth to be said in the common calamities and Universal scourges of the Realm, as Plague, Famine, &c. And indeed so it ought to be by the Word of God. But as such Prayers are needful, whereby we beg release from our Distresses, so there ought to be as necessary Prayers of Thanksgiving, when we have received those things at the Lords hand, which we asked in our Prayers. As oft therefore, as any Publick or Universal scourge is removed, as oft as we are delivered from those, either imminent or present Calamities, against the storm and tempest whereof we all instantly craved favor from above, let it be a Question what we should render unto God for his Blessings universally, sensibly, and extraordinarily bestowed. A Prayer of three or four lines inserted into some part of our Church Liturgy? No, we are not perswaded that when God doth in trouble injoyn us the duty of Invocation, and promise us the benefit of Deliverance, and profess, That the thing he expecteth after at our hands, is to glorifie him as our mighty and onelyonly Saviour, the Church can discharge in manner convenient, a work of so great importance, by fore-ordaining some short Collect wherein briefly to mention thanks. Our custom therefore, whensoever so great occasions are incident, is by Publick Authority to appoint throughout all Churches, set and solemn Forms, as well of Supplication, as of Thanksgiving, the preparations and intended Complements whereof may stir up the mindes of men in much more effectual sort, then if onelyonly there should be added to the Book of Prayer, that which they require. But we err in thinking, that they require any such matter. For albeit their words to our understanding be very plain, that in our Book there are Prayers set forth to be said when common calamities are felt, as Plague, Famine, and such like; Again, that indeed so it ought to be by the Word of God: That likewise there ought to be as necessary Prayers of Thanksgiving when we have received those things. Finally, that the want of such Forms of Thanksgiving for the release from those common calamities from which we have Petitions to be delivered, is the default of the Book of Common Prayer: Yet all this they mean, but only by way of supposition if express Prayers against so many Earthly miseries were convenient, that then indeed as many express and particular Thanksgivings should be likewise necessary. Seeing therefore we know that they hold the one superfluous, they would not have it so understood, as though their mindes were that any such addition to the Book is needful, whatsoever they say for Arguments sake concerning this pretented defect. The truth is, they wave in and out, no way sufficiently grounded, no way resolved what to think, speak, or write, more then onelyonly that, because they have taken it upon them, they must (no remedy now) be opposite.

In some things the Matter of our Prayer, as they affirm, Unsound.44. The last supposed fault concerneth some few things, the very matter whereof, is thought to be much amiss. In a Song of Praise to our Lord Jesus Christ, we have these words, When thou hadst overcome the sharpness of death, tho… didst open the Kingdom of Heaven to all Believers. Which maketh some shew of giving countenance to their Error, who think, that the faithful which departed this life before the coming of Christ, were never till then made partakers of joy, but remained all in that place which they term the Lake of the Fathers. In our Liturgy, request is made, that we may be preserved from sudden death. This seemeth frivolous, because the godly should always be prepared to die. Request is made, that God would give those things, which we for our unworthiness, dare not ask. This, they say, carrieth with it the note of Popish servile fear, and savoreth not of that confidence and reverent familiarity that the children of God have through Christ, with their Heavenly Father. Request is made, that we may evermore be defended from all adversity. For this there is no promise in Scripture; and therefore it is no Prayer of Faith, or of the which we can assure our selves, that we shall obtain it. Finally, Request is made, That God would have mercy upon all men. This is impossible, because some are the Vessels of Wrath, to whom God will never extend his Mercy.

p. 19745. As Christ hath purchased that Heavenly Kingdom,When thou hadst overcome the sharpness of death, thou didst open the Kingdom of Heaven unto all Believers. the last perfection whereof is, Glory in the life to come, Grace in this life, a preparation thereunto; so the same he hath opened to the World in such sort, that whereas none can possibly without him attain salvation, by him all that believe, are saved. Now whatsoever he did, or suffered, the end thereof was, to open the doors of the Kingdom of Heaven, which our iniquities had shut up. But because by ascending after that the sharpness of death was overcome, he took the very local possession of glory, and that to the use of all that are his, even as himself before had witnessed, I go to prepare a place for you. And again,John 14.2. & 17.24.John 14:2John 17:24 Whom thou hast given me, O Father, I will that where I am, they be also with me, that my glory which thou hast given me, they may behold. It appeareth, that when Christ did ascend, he then most liberally opened the Kingdom of Heaven, to the end, that with him, and by him, all Believers might raign. In what estate the Fathers rested which were dead before, it is not hereby either one way or other determined. All that we can rightly gather, is, that as touching their souls, what degree of joy or happiness soever it pleased God to bestow upon them, his Ascension which succeeded, procured theirs, and theirs concerning the Body, must needs be not onelyonly of, but after his. As therefore Helvidius, Ierem contra Helvid. August. Haer. …4.against whom St. Ierome writeth, abused greatly those words of Matthew, concerning Ioseph, and the Mother of our Saviour Christ, He knew her not till she had brought forth her first-born, thereby gathering against the honor of the Blessed Virgin, that a thing denied with special circumstance, doth import an opposite affirmation when once that circumstance is expired: After the self-same manner, it should be a weak collection, if whereas we say, That when Christ had overcome the sharpness of death, he then opened the Kingdom of Heaven to all Believers; a thing in such sort affirmed with circumstance, were taken as insinuating an opposite denial before that circumstance be accomplished, and consequently, that because when the sharpness of death was overcome, he then opened Heaven as well to believing Gentiles as Iews, Heaven till then was no receptacle to the Souls of either. Wherefore, be the Spirits of the just and righteous before Christ, truly or falsly thought excluded out of Heavenly joy, by that which we in the words alledged before, do attribute to Christs Ascension,sqv. super. Gen. 29. Th. p. 3. …. 52.Gen 29 there is to no such opinion, nor to the favorers thereof, any countenance at all given. We cannot better interpret the meaning of these words, then Pope Leo himself expoundeth them, whose Speech concerning our Lords Ascension may serve instead of a Marginal gloss,Leo. Re…. 1. de Ascens. Christs Exaltation is our Promotion; and whither the glory of the Head is already gone before, thither the Hope of the …ody also is to follow. For at this day, we have not onelyonly the possession of Paradise assured unto us, but in Christ we have entred the highest of the Heavens. His opening the Kingdom of Heaven, and his entrance thereinto, was not onelyonly to his own use, but for the benefit of all Believers.

46. Our good or evil estate after death,Touching Prayer for deliverance from sudden death. dependeth most upon the quality of our lives. Yet somewhat there is, why a vertuous minde should rather wish to depart this world with a kinde of treatable dissolution, then to be suddenly cut off in a moment; rather to be taken then snatched away from the face of the Earth. Death is that which all men suffer. but not all men with one minde, neither all men in one manner. For being of necessity a thing common, it is through the manifold perswasions, dispositions, and occasions of men, with equal desert both of praise and dispraise, shunned by some, by others desired. So that absolutely we cannot discommend, we cannot absolutely approve, either willingness to live, or forwardness to die. And concerning the ways of death, albeit the choice thereof be onelyonly in his hands, who alone hath power over all flesh, and unto whose appointment we ought with patience meekly to submit our selves (for to be agents voluntarily in our own destruction, is against both God and Nature) yet there is no doubt, but in so great variety, our desires will and may lawfully prefer one kinde before another. Is there any man of worth and vertue, although not instructed in the School of Christ, or ever taught what the soundness of Religion meaneth, that had not rather end the days of this transitory life, as Cyrus in Xenophon, or in Plato, Socrates, are described, then to sink down with them,Job 34. 20.Job 34:20 of whom Elihu hath said, Momento Moriuntur, there is scarce an instant between their flourishing, and their not being? But let us which know what it is to die, as Absalon, or Ananias and Saphira died; let us beg of God, that when the p. 198hour of our rest is come, the patterns of our dissolution may be Iacob, Moses, Iosoua, David;Heb. 11. 21. Deut. 33 Josh. 24. 1 King. 2.Heb 11:21Deut 33Josh 241 Kgs 2 who leisureably ending their lives in peace, prayed for the Mercies of God to come upon their posterity; replenished the hearts of the nearest unto them; with words of memorable Consolation; strengthned in the fear of God, gave them wholesome instructions of life, and confirmed them in true Religion; in sum, Taught the World no less vertuously how to die, then they had done before how to live. To such as judge things according to the sense of natural men, and ascend no higher, suddenness, because it shortneth their grief, should in reason be most acceptable. That which causeth bitterness in death, is the languishing attendance and expectation thereof, ere it come. And therefore Tyrants use what art they can, to increase the slowness of death. Quick riddance out of life, is often both requested and bestowed as a benefit. Commonly therefore it is, for vertuous considerations, that Wisdom so far prevaileth with men, as to make them desirous of slow and deliberate death against the stream of their sensual inclination, con…ent to endure the longer grief, and bodily pain, that the Soul may have time to call it self to a just account of all things past, by means whereof, Repentance is perfected, there is wherein to exercise patience, the joys of the Kingdom of Heaven have leisure to present themselves, the pleasures of sin and this Worlds vanities, are censured with uncorrupt judgment, Charity is free to make advised choice of the soyl wherein her last Seed may most fruitfully be bestowed, the minde is at liberty to have due regard of that disposition of worldly things, which it can never afterwards alter; and because the nearer we draw unto God,Cypr. de Mortal. the more we are oftentimes enlightned with the shining beams of his glorious presence, as being then even almost in sight, a leisureable departure may in that case bring forth for the good of such as are present, that which shall cause them for ever after from the bottom of their hearts to pray, O let us die the death of the righteous, and let our last end be like theirs. All which benefits and opportunities are by sudden death prevented. And besides, for as much as death howsoever, is a general effect of the wrath of God against sin, and the suddenness thereof, a thing which hapneth but to few: The World in this respect feareth it the more as being subject to doubtful constructions, which as no man willingly would incur, so they whose happy estate after life, is of all mens the most certain, should especially wish, that no such accident in their death may give uncharitable mindes occasion of rash, sinister, and suspicious verdicts, whereunto they are over-prone: So that, whether evil men or good be respected, whether we regard our selves or others, to be preserved from sudden death, is a Blessing of God. And our Prayer against it, importeth a twofold desire; first, That death when it cometh, may give us some convenient respight; or secondly, If that be denied us of God, yet we may have wisdom to provide always beforehand; that those evils overtake us not, which death unexpected doth use to bring upon careless men; and that although it be sudden in it self, nevertheless in regard of our prepared mindes, it may not be sudden.

Prayer that those things which we for our unworthiness dare not ask, God for the worthiness of his Son would vouchsafe to grant. This request car…ieth with it still the note of the Popish servile fear, and …avoreth not of that confidence and reverent familiarity that the Children of God have, through Christ, with their Heavenly Father. T. C. lib. 1. pag. 136.47. But is it credible, that the very acknowledgment of our own unworthiness to obtain, and in that respect our professed fearfulness to ask anything, otherwise then onelyonly for his sake, to whom God can deny nothing, that this should be noted for a Popish Error; that this should be termed baseness, abjection of minde, or servility, is it credible? That which we for our unworthiness are afraid to crave, our Prayer is, That God for the worthiness of his Son, would notwithstanding vouchsafe to grant. May it please them to shew us which of these words it is, that carrieth the note of Popish and servile fear? In reference to other Creatures of this inferior World, Mans worth and excellency is admired. Compared with God, the truest Inscription wherewith we can circle so base a coyn, is, that of David **Psal. 39. 5.Ps 39:5, Universa vanitas est omnis homo; Whosoever hath the name of a mortal man, there is in him whatsoever the name of vanity doth comprehend. And therefore what we say of our own unworthiness, there is no doubt but Truth will ratifie, alledged in Prayer, it both becometh and behoveth Saints. For as Humility is in Suiters a decent vertue; so the testification thereof, by such effectual acknowledgments, not onelyonly p. 199argueth a sound apprehension of his super-eminent Glory and Majesty before whom we stand,Mforeign Philo. de Sacrif. Abel. & Cain. but putteth also into his hands, a kinde of pledge of bond for security against our unthankfulness, the very Natural Root whereof, is always either Ignorance, Dissimulation, or Pride: Ignorance, when we know not the Author from whom our good cometh: Dissimulation, when our hands are more open then our eyes; upon that we receive: Pride, when we think our selves worthy of that, which meer Grace and undeserved Mercy bestoweth. In Prayer therefore, to abate so vain imaginations with the true conceit of unworthiness, is rather to prevent, then commit a fault. It being no error thus to think, no fault thus to speak of our selves when we pray; is it a fault, that the consideration of our unworthiness; maketh us fearful to open our mouths by way of suit? While Iob had prosperity, and lived in honor, men feared him for his authorities sake, and in token of their fear, when they saw him, they hid themselves. Between Elihis, and the rest of Iobs Familiars,Job 29 8. Amongst the parts of hom. 8. Aristotle reckoneth foreign and foreign Rhet. lib. 1. cap. ….Job 29:8 the greatest disparity was but in years. And he, though riper then they in judgment, doing them reverence in regard of age, stood long **Job 32. 6.Job 32:6doubtful, and very loth to adventure upon speech in his Elders hearing. If so small inequality between man and man, make their modesty a commendable vertue, who, respecting Superiors as Superiors, can neither speak nor stand before them without fear; that the Publican approacheth not more boldly to God; that when Christ in mercy draweth near to Peter, he in humility and fear, craveth distance: That being to stand, to speak, to sue in the presence of so great Majesty, we are afraid, let no man blame us. In which consideration notwithstanding,The Publican did indeed not lift up his eyes: So that if by his example we should say, we dare ask nothing, we ought also to ask nothing; otherwise instead of reaching true humility, we open a School to hypocrisie, which the Lord detesteth. T. C. lib. 3. p. 203. because to flie altogether from God, to despair that Creatures unworthy shall be able to obtain any thing at his hands, and under that pretence, to surcease from Prayers, as bootless or fruitless offices, were to him no less injurious, then pernicious to our own souls; even that which we tremble to do we do, we ask those things which we dare not ask. The knowledge of our own unworthiness, is not without belief in the merits of Christ. With that true fear which the one causeth, there is coupled true boldness; and encouragement drawn from the other. The very silence which our unworthiness putteth us unto, doth it self make request for us, and that in the confidence of his Grace. Looking inward, we are stricken dumb; looking upward, we speak and prevail. O happy mixture, wherein things contrary do so qualifie and correct the one the danger of the others excess, that neither boldness can make us presume, as long as we are kept under with the sense of our own wretchedness; nor, while we trust in the Mercy of God through Jesus Christ, fear be able to tyrannize over us! As therefore our fear excludeth not that boldness**Rom. §. 2.…. 15. Heb. …0. 19. which becometh Saints; so if our familiarity with God, do not savor of this fear, it draweth too near that irreverend confidence, wherewith true Humility can never stand.

48. Touching continual deliverance in the World from all adversity,Prayer to be evermore delivered from all adversity. For as much as there is no promise in the Scripture, that we should be free from all adversity, and that evermore; it seemeth that this Prayer might have been better conceived, being no Prayer of Faith, or of the which we can assure our selves, that we shall obtain it. T. C. lib. 1. p. 135. their conceit is, that we ought not to ask it of God by Prayer; for as much as in Scripture there is no promise that we shall be evermore free from vexations, calamities, and troubles. Mindes religiously affected, are wont in every thing of weight and moment, which they do or see, to examine according unto rules of Piety, what dependency it hath on God, what reference to themselves, what coherence with any of those duties whereunto all things in the World should lead, and accordingly they frame the inward disposition of their mindes, sometime to admire God, sometimes to bless him, and give him thanks, sometime to exult in his love, sometime to implore his mercy. All which different elevations of spirit unto God, are contained in the name of Prayer. Every good and holy desire, though it lack the form, hath notwithstanding in it seft the substance, and with him the force of a Prayer, who regardeth the very moanings, groans, and sighs of the heart of man. Petitionary Prayer belongeth onelyonly to such as are in themselves impotent, and stand in need of relief from others. We thereby declare unto God, what our own desire is, that he by his power should effect. It presupposeth therefore in us, First, the want of that which we pray for: Secondly, a feeling of that want: Thirdly, an earnest willingness of minde to be eased therein: Fourthly, a declaration of this our desire in the sight of God, not as if he should be otherwise ignorant of our necessities; but because we p. 200this way shew that we honor him as our God, and are verily perswaded, that no good thing can come to pass, which he by his omnipotent Power effecteth not. Now because there is no mans Prayer acceptable, whose person is odious; neither any mans person gracious without Faith;Oratio, quae non sit per Christum, non solum non potest delere peccatum, sed etiam ipsa fit pe…catum. Aug. E…ar. 1. in Psal. 108.Ps 108 it is of necessity required, that they which pray, do believe. The Prayers which our Lord and Saviour made, were for his own worthiness accepted; ours God accepteth not, but with this condition, If they be joyned with belief in Christ. The Prayers of the Just are accepted always, but not always those things granted for which they pray: For in Prayer, if Faith and Assurance to obtain, were both one and the same thing, seeing that the effect of not obtaining, is a plain testimony, that they which prayed, were not sure they should obtain; it would follow, that their Prayer being without certainty of the event, was also made unto God without Faith, and consequently, that God abhorred it. Which to think of so many Prayers of Saints, as we finde have failed in particular requests, how absurd were it? His faithful people have this comfort, that whatsoever they rightly ask, the same (no doubt, but) they shall receive, so far as may stand with the glory of God, and their own everlasting good; unto either of which two, it is no vertuous mans purpose to seek, or desire to obtain any thing prejudicial; and therefore that clause which our Lord and Saviour in the Prayer of his Agony did express, we in Petitions of like nature, do always imply, Pater, si possibile est, If it may stand with thy will and pleasure. Or if not, but that there be secret impediments and causes, in regard whereof, the thing we pray for, is denied us; yet the Prayer it self, which we make, is a pleasing Sacrifice to God, who both accepteth and rewardeth it some other way.Numb. 1… 3…. 1 Sam. 8. 9. Job 1. 12. & 2 …. Luk. 8. 52.Num 1:31 Sam 8:9Job 1:12Job 1:2Luke 8:52 So that sinners, in very truth, are denied when they seem to prevail in their Supplications, because it is not for their sakes, or to their good, that their sutes take place; the faithful contrariwise, because it is for their good oftentimes that their Petitions do not take place, prevail even then when they most seem denied.2 Cor. 1…. 5, 8, 9.2 Cor 1:52 Cor 1:82 Cor 1:9 Our Lord God in anger hath granted some impenitent mens requests, as on the other side the Apostles sute, he hath of …avor and mercy not granted (saith St. Augustine.)Aug. Ep. 12 1. Ad Pro…am vid. aen. To think we may pray unto God for nothing, but what he hath promised in holy Scripture, we shall obtain, is perhaps an error. For of Prayer there are two uses. It serveth as a mean to procure those things which God hath promised, to grant when we ask; and it serveth as a mean to express our lawful desires also towards that, which whether we shall have or no, we know not, till we see the event. Things in themselves unholy or unseemly, we may not ask; we may whatsoever, being not forbidden, either Nature or Grace shall reasonably move us to wish as importing the good of men; albeit, God himself have no where by promise assured us of that particular which our Prayer craveth. To pray for that, which is in it self, and of its own nature, apparently a thing impossible, were not convenient. Wherefore, though men do without offence wish daily, that the affairs which with evil success are past, might have faln out much better, yet to pray that they may have been any other then they are, this being a manifest impossibilty in it self, the Rules of Religion do not permit. Whereas contrariwise, when things of their own nature contingent and mutable, are by the secret determination of God, appointed one way, though we the other way make our Prayers, and consequently ask those things of God, which are by this supposition impossible, we notwithstanding do not hereby in Prayer, transgress our lawful bounds. That Christ, as the onelyonly begotten Son of God, having no Superior, and therefore owing honor unto none, neither standing in any need, should either give thanks, or make petition unto God, were most absurd. As Man, what could beseem him better, whether we respect his affection to Godward, or his own necessity, or his charity and love towards men? Some things he knew should come to pass, and notwithstanding prayed for them, because he also knew that the necessary means to effect them, were his Prayers. As in the Psalm it is said,Psal. 2. ….Ps 2 Ask of me, and I will give thee the Heathen for thine Inheritance, and the ends of the Earth for thy possession. Wherefore, that which here God promiseth his Son, the same in the Seventeenth of Iohn he prayeth for,John 17. 1, 2.John 17:1John 17:2 Father, the hour is now come, glorifie thy Son, that thy Son also may glorifie thee, according as thou hast given him power over all flesh. But had Christ the like promise, concerning the effect of every particular for which he prayed? That which was not effected, could not be promised. p. 201And we know in what sort he prayed for removal of that bitter Cup, which Cup he tasted, notwithstanding his Prayer. To shift off this example,Matth. 26 39. Mark 14. 30. Luke 22. 42. Neither did our Saviour Christ pray without promise; for as other the Children of God, in wh…se condition he had humbled himself have, so had be a promise of deliverance in far, as the glory of God that acomplishment of his vocation would suff…r. T. C. lib. 3. pag 2…0.Matt 26:39Mark 14:30Luke 22:42 they answer first, That as other children of God, so Christ had a promise of deliverance, as far as the glory of God in the accomplishment of his vocation would suffer. And if we our selves have not also in that sort the promise of God to be evermore delivered from all adversity, what meaneth the Sacred Scripture to speak in so large terms, Be obedient, and the Lord thy God will make thee plenteous aaDeut. 30. 4.Deut 30:4in every work of thy hand, in the fruit of thy body, and in the fruit of thy cattel, and in the fruit of the Land for thy wealth. Again, Keep his Laws, and thou shalt be blest above all people, the Lord shall take from the bbDeut. 7. 15.Deut 7:15all infirmities. The man whose delight is in the Law of God,ccPsal. 1.4.Ps 1:4 whatsoever he doth, it shall prosper. For the ungodly there are great plagues remaining; but whosoever putteth his trust in the Lord, Mercy imbraceth himddPsal. 32 11, 17.Ps 32:11Ps 32:17 on every side. Not onelyonly that mercy which keepeth from being over-laid or opprest, but Mercy which saveth from being touched with grievous miseries, Mercy which turneth away the course ofeeT. C. lib. 3. pag 201. the great water flouds, and permitteth them not to come near. Nevertheless, because the Prayer of Christ did concern but one calamity, they are still bold to deny the lawfulness of our Prayer for deliverance out of all, yea, though we pray with the same exception that he did. If such deliverance may stand with the pleasure of Almighty God, and not otherwise. For they have, secondly, found out a Rule, that Prayer ought onelyonly to be made for deliveranceffWe ought not to desire to be free from all adversity, if it be his will, considering that he hath already declared his Will therein. T. C. lib. 3. pag. 201. from this or that particular adversity, whereof we know not, but upon the event, what the pleasure of God is. Which quite overthroweth that other principle, wherein they require unto every Prayer, which is of Faith, an assurance to obtain the thing we pray for. At the first to pray against all adversity was unlawful, because we cannot assure our selves that this will be granted. Now we have licence to pray against any particular adversity, and the reason given, because we know not but upon the event what God will do. If we know not what God will do, it followeth, that for any assurance we have, he may do otherwise then we pray, and we faithfully pray for that which we cannot assuredly presume that God will grant. Seeing therefore neither of these two Answers will serve the turn, they have a third, which is, That to pray in such sort, is but idly mispent labor, because God hath already revealed his Will touching this request; and we know, that the sute we make, is denied before we make it. Which neither is true, and if it were, was Christ ignorant what God had determined touching those things which himself should suffer? To say, T. C. lib. 3 p. 201.He knew not what weight of sufferances his Heavenly Father had measured unto him, is somewhat hard; harder, that although he knew them, notwithstanding for the present time they were forgotten, through the force of these unspeakable pangs which he then was in. The one against the plain express words of the holy Evangelist,John 18. 4.John 18:4 He knew all things that should come upon him; the other less credible, if any thing may be of less credit then what the Scripture it self gain-sayeth. Doth any of them which wrote his sufferings, make report that memory failed him? Is there in his words and speeches any sign of defect that way? Did not himself declare before, whatsoever was to happen in the course of that whole tragedy? Can we gather by any thing, after taken from his own mouth, either in the place of publick judgment, or upon the Altar of the Cross, that through the bruising of his Body, some part of the treasures of his Soul were scattered and slipt from him? If that which was perfect both before and after, did fail at this onelyonly middle instant, there must appear some manifest cause how it came to pass. True it is, that the pangs of his heaviness and grief were unspeakable; and as true, That because the mindes of the afflicted, do never think they have fully conceived the weight or measure of their own wo, they use their affection as a whetstone, both to wit and memory; these as Nurses do feed grief, so that the weaker his conceit had been touching that which he was to suffer, the more it must needs in that hour have helped to the mitigation of his anguish. But his anguish we see was then at the very highest whereunto it could possibly rise; which argueth his deep apprehension, even to the last drop of the Gall which that Cup contained, and of every circumstance wherein there was any force to augment heaviness; but above all things, the resolute determination of God, and his own unchangeable purpose, which he at that time could not forget. To what intent then was his Prayer, p. 202which plainly testifieth so great willingness to avoid death? Will, whether it be in God or Man, belongeth to the Essence or Nature of both. The Nature therefore of God being one, there are not in God divers Wills, although the God-head be in divers persons, because the power of willing, is a natural, not a personal propriety. Contrariwise, the Person of our Saviour Christ being but one, there are in him two Wills; because two Natures, the Nature of God, and the Nature of Man, which both do imply this Faculty and Power. So that in Christ there is a Divine, and there is an Humane will, otherwise he were not both God and Man. Hereupon the Church hath of old condemned Monothelites as Hereticks, for holding, That Christ had but one Will. The Works and Operations of our Saviours Humane will, were all subject to the Will of God, and framed according to his Law,Psal. 40. 1.Ps 40:1 I desire to do thy Will, O God, and thy Law is within mine heart. Now as Mans will, so the Will of Christ hath two several kindes of operation, the one Natural or necessary, whereby it desireth simply whatsoever is good in it self, and shunneth as generally all things which hurt; the other Deliberate, when we therefore embrace things as good, because the eye of understanding judgeth them good, to that …d which we simply desire. Thus in it self we desire health, Physick onelyonly for healths sake. And in this sort special Reason oftentimes causeth the Will by choice to prefer one good thing before another, to leave one for anothers sake, to forgo meaner for the attainment of higher desires, which our Saviour likewise did. These different inclinations of the Will considered, the reason is easie, how in Christ there might grow desires seeming, but being not indeed opposite, either the one of them unto the other, or either of them to the Will of God. For let the manner of his speech be weighed,Joh. 12. 21.John 12:21 My Soul is now troubled, and what should I say? Father, save me out of this hour. But yet for this very cause I am come into this hour. His purpose herein was most effectually to propose to the view of the whole World two contrary Objects, the like whereunto in force and efficacy were never presented in that manner to any, but onelyonly to the Soul of Christ. There was presented before his eyes in that fearful hour, on the one side Gods heavy indignation and wrath towards mankinde, as yet unappeased, death as yet in full strength, Hell as yet never mastered by any that came within the confines and bounds thereof, somewhat also peradventure more then is either possible or needful for the wit of man to finde out; finally, Himself flesh and bloodaaMatth 27.46. Non potuit divinitas humanitatem, & secundum aliquid deseruisse, & secundum ali quid non deseruisse? Subtraxit prefectionem, sed non separa it unionem Sce…go da…diquit ut non adjuvaret, sed non direliqunt ut …eredeter. Sic …gu humanitas à d visitate in passione derelicta est. Quam tamen …ngtem quia non pro sua iniquitare, sed pro nostra redemptione sustinuit, quare sae derelicta requirit non quasi adversus Deum de …oena murmura…e, sed nobis innocentiam suam in …una demensir…ra. Hug. de Sacra. lib. 2. put. 1. cap. 10. Deus meus, unquis dereliquisti me? Vox est nec ignorantiae, nec diffidentia, nec querel…, sed admirationis …anrum, quae aliis investigandae causae ardorem & diligentiam actua….Matt 27:46 left alone to enter into conflict with all these: On the other side, a World to be saved by One, a pacification of wrath through the dignity of that Sacrifice which should be offered, a conquest over death through the power of that Deity, which would not suffer the Tabernacle thereof to see corruption, and an utter disappointment of all the forces of infernal powers, through the purity of that Soul which they should have in their hands, and not be able to touch. Let no man marvel, that in this case the Soul of Christ was much troubled. For what could such apprehensions breed, but (as their nature is) inexplicable Passions of minde, desires abhorring what they embrace, and embracing what they abhor? In which Agony, how should the tongue go about to express what the soul endured? When the griefs of Iob were exceeding great, his words accordingly to open them were many; howbeit, still unto his seeming they were undiscovered: Though my talk (saith Iob bbJob 23 ….Job 23) be this day in bitterness, yet my plague is greater then my groaning. But here to what purpose should words serve, when nature hath more to declare then groans and strong cries, more then streams of bloody sweats, more then his doubled and tripled Prayers can express, who thrice putting forth his hand to receive that Cup, besides which, there was no other cause of his coming into the World, he thrice pulleth it back again, and as often even with tears of blood craveth, If it be possible, O Father, or if not, even what thine own good pleasure is; for whose sake the Passion that hath in it a bitter, and a bloody conflict, even with Wrath, and Death, and Hell, is most welcome. Whereas therefore we finde in God a will resolved that Christ shall suffer; and in the Humane will of Christ two actual desires, the one avoiding, and the other accepting death; Is that desire which first declareth it self by Prayer, against that wherewith he concludeth Prayer, or either of them p. 203against his minde, to whom Prayer in this case seeketh? We may judge of these diversities in the Will, by the like in the Understanding. For as the intellectual part doth not cross it self, by conceiving man to be just and unjust, when it meaneth not the same man, nor by imagining the same man learned and unlearned, if learned in one skill, and in another kinde of learning unskilful, because the parts of every true opposition do always both concern the same subject, and have reference to the same thing, sith otherwise they are but in shew opposite, and not in truth: So the Will about one and the same thing may in contrary respects have contrary inclinations, and that without contrariety. The Minister of Justice may, for publike example to others, virtuously will the execution of that party, whose pardon another for cousanguinities sake as virtuously may desire. Consider death in it self, and nature teacheth Christ to shun it. Consider death as a mean to procure the salvation of the World, and mercy worketh in Christ all willingness of minde towards it.Isa. 53.1…. Job 10. 15.Isa 53:1Job 10:15 Therefore in these two desires, there can be no repugnant opposition. Again, compare them with the Will of God, and if any opposition be, it must be onelyonly between his appointment of Christs death, and the former desire which wisheth deliverance from death. But neither is this desire opposite to the Will of God. The Will of God was, that Christ should suffer the pains of death. Not so his will, as if the torment of innocency did in it self please and delight God; but such was his Will, in regard of the end whereunto it was necessary, that Christ should suffer. The death of Christ in it self therefore, God willeth not, which to the end we might thereby obtain life, he both alloweth and appointeth. In like manner, the Son of Man endureth willingly to that purpose those grievous pains… which simply not to have shunned had been against Nature, and by consequent against God. I take it therefore to be an error, that Christ either knew not what himself was to suffer, or else had forgotten the things he knew. The root of which error, was an over-restrained consideration of Prayer, as though it had no other lawful use, but onelyonly to serve for a chosen mean, whereby the Will resolveth to seek that which the Understanding certainly knoweth it shall obtain: Whereas Prayers, in truth, both unto are, and his were, as well sometime a presentation of meer desires, as a mean of procuring desired effects at the hands of God. We are therefore taught by his example, that the presence of dolorous and dreadful objects, even in mindes most perfect, may as clouds over-cast all sensible joy; that no assurance touching future victories can make present conflicts so sweet and easie, but nature will shun and shrink from them; nature will desire case and deliverance from oppressive burthens; that the contrary determination of God is oftentimes against the effect of this desire, yet not against the affection it self, because it is naturally in us; that in such case our Prayers cannot serve us as means to obtain the thing we desire; that notwithstanding they are unto God most acceptable sacrifices, because they testifie we desire nothing but at his hands, and our desires we submit with contentment to be over-ruled by his Will; and in general they are not repugnant unto the Natural Will of God, which wisheth to the works of his own hands, in that they are his own handy-work, all happiness, although perhaps for some special cause in our own particular, a contrary determination have seemed more convenient; finally, that thus to propose our desires which cannot take such effects as we specifie, shall notwithstanding otherwise procure us his Heavenly grace, even as this very Prayer of Christ obtained Angels to be sent him,Luke 22. 14.Luke 22:14 as comforters in his Agony. And, according to this example, we are not afraid to present unto God our Prayers for those things, which that he will perform unto us, we have no sure nor certain knowledge. St. Pauls Prayer for the Church of Corinth was,2 Cor. 13 7.2 Cor 13:7 that they might not do any evil, although he knew that no man liveth which sinneth not, although he knew that in this life we always must pray, Forgive us our sins. It is our frailty,We may not pray in this life, to be free from all sin, because we must always prays. Forgive in our sins. T. C. lib. 3. pag. 2…0. that in many things we all do amiss; but a vertue, that we would do amiss in nothing; and a testimony of that vertue, when we pray, That what occasion of sin soever do offer it self, we may be strengthned from above to withstand it. They pray in vain to have sin pardoned, which seek not also to prevent sin by Prayer, even every particular sin, by Prayer against all sin, except men can name some transgression wherewith we ought to have truce. For in very deed, although we cannot be free from all sin collectively, in such sort that no part thereof, shall be found inherent in us, yet distributively, p. 204at the least, all great and grievous actual offences, as they offer themselves one by one, both may and ought to be by all means avoided. So that in this sense, to be preserved from all sin, is not impossible. Finally, concerning deliverance it self from all adversity, we use not to say, men are in adversity whensoever they feel any small hinderance of their welfare in this World, but when some notable affliction or cross, some great calamity or trouble befalleth them. Tribulation hath in it divers circumstances, the Minde sundry faculties to apprehend them: It offereth sometime it self to the lower powers of the Soul, as a most unpleasant spectacle; to the higher sometimes, as drawing after it a train of dangerous inconveniences; sometime as bringing with it remedies for the curing of sundry evils, as Gods instrument of revenge and fury sometime; sometime as a rod of his just, yet moderate, ire and displeasure; sometime, as matter for them that spightfully hate us to exercise their poysoned malice; sometime as a furnace of tryal for vertue to shew it self, and through conflict to obtain glory. Which different contemplations of adversity, do work for the most part their answerable effects. Adversity either apprehended by Sense as a thing offensive and grievous to Nature, or by Reason conceived as a snare, an occasion of many mens falling from God, a sequel of Gods indignation and wrath, a thing which Satan desireth, and would be glad to behold; Tribulation thus considered being present causeth sorrow, and being imminent breedeth fear. For moderation of which two affections, growing from the very natural bitterness and gall of adversity,Psal. 119. 71.Ps 119:71 the Scripture much alledgeth contrary fruits, which Affliction likewise hath whensoever it falleth on them that are tractable, the grace of Gods holy Spirit concurring therewith.2 Tim. 3. 12. To pray against persecution, is contrary to that word which saith. That every one which will live godly in Christ Jesus, must suffer persecution. T. C. lib. 3. p. 200.2 Tim 3:12 But when the Apostle St. Paul teacheth, That every one which will live godly in Christ Jesus, must suffer persecution, and, by many tribulations we must enter into the Kingdom of Heaven, because in a Forest of many Wolves, Sheep cannot chuse bat feed in continual danger of life; or when aaJam. 1.3.Jas 1:3St. Iames exhorteth, to account it a matter of exceeding joy, when we fall into divers temptations, because by the tryal of Faith, Patience is brought forth; was it, suppose we, their meaning to frustrate our Lords admonition, Pray that ye enter not into temptation? When himself pronounceth them blessed that should for his Names sake be subject to all kindes of ignominy and opprobrious malediction, was it his purpose that no man should ever pray with David bbPsal. 119. 22.Ps 119:22, Lord, remove from me shame and contempt? In those tribulations, saith St. Augustine ccAug Epist. 1…1 cap. 14., which may hurt as well as profit, we must say with the Apostle, What we should ask as we ought, we know not; yet because they are tough, because they are grievous, because the sense of our weakness flieth them, we pray according to the general desire of the will of man, that God would turn them away from us, owing in the mean while this devotion to the Lord our God; that if he remove them not, yet we do not therefore imagine our selves in his sight despised, but rather with godly sufferance of evils, expect greater good at his merciful hands. For thus is vertue in weakness perfected. To the flesh (as the Apostle himself granteth) all affliction is naturally grievous. Therefore Nature which causeth to fear, teacheth to pray against all adversity. Prosperity in regard of our corrupt inclination to abuse the blessings of Almighty God, doth prove for the most part a thing dangerous to the Souls of Men. Very Ease it self, is death to the wicked,Prov. 1. 3….Prov 1:3 and the prosperity of fools slayeth them: Their Table is a Snare, and their Felicity their utter overthrow. Few men there are, which long prosper and sin not. Howbeit, even as these ill effects, although they be very usual and common, are no bar to the hearty prayers, whereby most vertuous mindes with peace and prosperity always where they love, because they consider, that this in it self is a thing naturally desired: So because all adversity is in it self against nature, what should hinder to pray against it, although the providence of God turn it often unto the great good of many men? Such Prayers of the Church to be delivered from all adversity, are no more repugnant to any reasonable disposition of mens mindes towards death, much less to that blessed Patience and meek Contentment which Saints by Heavenly inspiration have to endure, (what cross or calamity soever it pleaseth God to lay upon them) then our Lord and Saviours own Prayer before his Passion, was repugnant unto his most gracious resolution to die for the sins of the whole World.

p. 20549. In praying for deliverance from all adversity,Prayer, that all men may finde Mercy, and of the Will of God. that all men might be saved. we seek that which Nature doth wish to it self; but by intreating for Mercy towards all, we declare that Affection wherewith Christian Charity thirsteth after the good of the whole World, we discharge that duty which the**1 Tim. 2. 3.1 Tim 2:3 Apostle himself doth impose on the Church of Christ, as a commendable office, a sacrifice acceptable in Gods sight, a service according to his heart, whose desire is to have all men saved: A work most suitable with his purpose, who gave himself to be the price of redemption for all, and a forcible mean to procure the conversion of all such, as are not yet acquainted with the Mysteries of that Truth which must save their Souls. Against it, there is but the bare shew of this one Impediment, that all mens salvation, and many mens eternal condemnation or death, are things, the one repugnant to the other; that both cannot be brought to pass; that we know there are Vessels of Wrath, to whom God will never extend mercy, and therefore that wittingly we ask an impossible thing to be had. The truth is, that as life and death, mercy and wrath, are matters of meer understanding or knowledge, all mens salvation, and some mens endless perdition are things so opposite, that whosoever doth affirm the one, must necessarily deny the order; God himself cannot effect both, or determine, that both shall be. There is in the knowledge both of God and Man, this certainty. That life and death have divided between them, the whole Body of mankinde. What portion either of the two hath, God himself knoweth; for us he hath left no sufficient means to comprehend, and for that cause neither given any leave to search in particular, who are infalliby the heirs of the Kingdom of God, who cast-aways. Howbeit, concerning the state of all men, with whom we live (for onelyonly of them our Prayers are meant) we may till the Worlds end, for the present, always presume, That as far as in us there is power to discern what others are; and as far as any duty of ours dependeth upon the notice of their condition in respect of God, the safest Axioms for Charity to rest it self upon, are these. He which believeth already, is; and he which believeth not as yet, may be the childe of God. It becometh not us,Sid…n. … p … lib. … Epist. during life, altogether to condemn any man, seeing that (for any thing we know) there is hope of every mans forgiveness; the possibility of whose repentance, is not yet cut off by death. And therefore Charity which hopeth all things, 1 Cor. 14. 7.1 Cor 14:7prayeth also for all Men. Wherefore to let go Personal Knowledge touching Vessels of Wrath and Mercy, what they are inwardly in the sight of God, it skilleth not; for us there is cause sufficient in all men, whereupon to ground our Prayers unto God in their behalf. For whatsoever the Minde of Man apprehencieth as good, the Will of Charity and Love, is to have it inlarged in the very uttermost extent, that all may enjoy it to whom it can any way add perfection. Because therefore, the father a good thing doth reach, the nobler and worthier we reckon it; our Prayers for all mens good, no less then for our own, the Apostle with very fit terms commendeth as being foreign, a work commendable for the largeness of the affection from whence it springeth, even as theirs, which have requested at Gods hands, the salvation of many,Rom … 3. & 10. 1.Rom 3 with the loss of their own Souls, drowning, as it were, and over-whelming themselves in the abundance of their love towards others, is proposed as being in regard of the rareness of such affections foreign, more then excellent. But this extraordinary height of desire after other mens salvation, is no common mark. The other is a duty which belongeth unto all, and prevaileth with God daily. For as it is in it self good, so God accepteth and taketh it in very good part, at the hands of faithful men. Our Prayers for all men do include, both them that shall finde mercy, and them also that shall finde none. For them that shall, no man will doubt but our Prayers are both accepted and granted. Touching them for whom we crave that mercy which is not to be obtained, let us not think that our Saviour did mis-instruct his Disciples,Matth. 10. 11, 12.Matt 10:11Matt 10:12 willing them to pray for the peace, even of such as should be uncapable of so great a blessing; or that the Prayers of the Prophet Ieremy offended God,Jere. 15. 1.Jer 15:1 because the answer of God was a resolute denial of favor to them, for whom Supplication was made. And if any man doubt, how God should accept such Prayers in case they be opposite to his Will, or not grant them, if they be according unto that which himself willeth, our answer is, That such suits God accepteth, in that they are conformable unto his general inclination, which is, that all men might be saved; yet always he granteth them not, for as much as there is in God sometimes a more private occasioned p. 206will, which determineth the contrary. So that the other being the rule of our actions, and not this; our requests for things opposite to this Will of God, are not therefore the less gracious in his sight. There is no doubt but we ought in all things to frame our wills to the Will of God, and that otherwise in whatsoever we do, we sin. For of our selves, being so apt to err, the onelyonly way which we have to streighten our paths, is by following the rule of his Will, whose footsteps naturally are right. If the eye, the hand, or the foot, do that which the will commandeth, though they serve as instruments to sin, yet is sin the commanders fault, and not theirs, because Nature hath absolutely, and without exception, made them subjects to the will of man, which is Lord over them. As the body is subject to the will of man, so mans will to the Will of God; for so it behoveth, that the better should guide and command the worse. But because the subjection of the body to the will, is by natural necessity, the subjection of the Will unto God voluntary; we therefore stand in need of direction, after what sort our wills and desires may be rightly conformed to his. Which is not done, by willing always the self-same thing that God intendeth. For it may chance, that his purpose is sometime the speedy death of them, whose long continuance in life if we should not wish we were unnatural. When the object or matter therefore of our desires is (as in this case) a thing both good of it self, and not forbidden of God; when the end for which we desire it, is vertuous and apparently most holy; when the root from which our affection towards it proceedeth, is Charity, Piety that which we do in declaring our desire by Prayer; yea, over and besides all this, sith we know, that to pray for all men living, is but to shew the same affection which towards every of them our Lord Jesus Christ hath born, who knowing onelyonly as God who are his, did as Man taste death for the good of all men; surely,Propterea nihil contrarietatis erat, si Christus homo secundum affectum pietatis quam in humanitate sui assumpserat aliquid volebat, quod tamen secundum voluntatem divinam, in qua cum Fatre ot…n a d…siponebat securum non esse praesciehat, quia & hoc ad veram humaniratem pertinebar, ut pietate moveretur, & hoc ad veram divnitatem, ut & sua dispeditione, non moveretur, Hug. de Quae Christi Volunt. to that Will of God which ought to be, and is the known rule of all our actions, we do not herein oppose our selves, although his secret determination haply be against us; which if we did understand, as we do not; yet to rest contented with that which God will have done, is as much as he requireth at the hands of men. And concerning our selves, what we earnestly crave in this case, the same, as all things else that are of like condition, we meekly submit unto his most gracious will and pleasure. Finally, as we have cause sufficient why to think the practice of our Church allowable in this behalf, so neither is ours the first which hath been of that minde. For to end with the words of Prosper **Prosp. de Vocat. G…n. lib 1. cap. 4. inter opera Ambros., This Law of Supplication for all Men (saith he) the devout zeal of all Priests, and of all faithful Men, doth hold with such full Agreement; that there is not any part of all the World, where Christian people do not use to pray in the same manner. The Church every where maketh Prayers unto God, not onelyonly for Saints, and such as already in Christ are regenerate; but for all Infidels and Enemies of the Cross of Iesus Christ, for all Idolaters, for all that persecute Christ in his followers, for Iews to whose blindness the Light of the Gospel doth not yet shine, for Hereticks and Schismaticks, who from the Unity of Faith and Charity are estranged. And for such, what doth the Church ask of God but this, That leaving their Errors, they may be converted unto him, that Faith and Charity may be given them, and that out of the darkness of ignorance, they may come to the knowledge of his truth? Which because they cannot themselves do in their own behalf, as long as the sway of evil custom ever-beareth them, and the chains of Satan detain them bound, neither are they able to break through those Errors wherein they are so determinately setled, that they pay unto falsity, the whole sum of whatsoever love is owing unto Gods Truth. Our Lord merciful and just, requireth to have all men prayed for; that when we behold innumerable multitudes drawn up from the depth of so bottomless evils; we may not doubt, but (in part) God hath done the thing we requested; nor despair, but that being thankful for them, towards whom already he hath shewed mercy; the rest which are not as yet enlightned, shall before they pass out of life, be made partakers of the like grace. Or if the Grace of him which saveth [for so we set is falleth out] over-pass some, so that the Prayer of the Church for them be not received, this we may leave to the hidden Iudgments of Gods Righteousness, and acknowledge that in this Secret there is a Gulf, which, whole we live, we shall never sound.

p. 20750. Instruction and Prayer,Of the Name, the Author, and the force of Sacraments, which Force consisteth in thi…, The… God, hath ordained them as means to make us partakers of him in Christ, and of life through Christ. whereof we have hitherto spoken, are duties which serve as Elements, Parts, or Principles to the rest that follow, in which number the Sacraments of the Church are chief. The Church is to us, that very**Gal. 4. 26. Isai. 54 3.Gal 4:26Isa 54:3 Mother of our New Birth, in whose Bowels we are all bred, at whose Brests we receive nourishment. As many therefore as are apparently to our judgment born of God, they have the Seed of their Regeneration by the Ministery of the Church, which useth to that end and purpose, not onelyonly the Word, but the Sacrament, both having Generative force and vertue. As oft as we mention a Sacrament properly understood (for in the Writings of the Ancient Fathers, all Articles which are peculiar to Christian Faith, all Duties of Religion containing that which Sense or Natural Reason cannot of it self discern, are most commonly named Sacraments) our restraint of the Word to some few principal Divine Ceremonies, importeth in every such Ceremony two things, the Substance of the Ceremony it self which is visible; and, besides that, somewhat else more secret, in reference whereunto we conceive that Ceremony to be a Sacrament. For we all admire and honor the holy Sacraments, not respecting so much the Service which we do unto God in receiving them, as the dignity of that Sacred and Secret Gift which we thereby receive from God. Seeing that Sacraments therefore consist altogether in relation to some such Gift or Grace Supernatural, as onelyonly God can bestow, how should any but the Church administer those Ceremonies as Sacraments, which are not thought to be Sacraments by any, but by the Church? There is in Sacraments to be observed their Force and their Form of Administration. Upon their Force, their necessity dependeth. So that how they are necessary we cannot discern, till we see how effectual they are. When Sacraments are said to be Visible Signs of Invisible Grace, we thereby conceive how Grace is indeed the very end for which these Heavenly Mysteries were instituted; and besides sundry other Properties observed in them, the matter whereof they consist, is such as signifieth, Figureth, and representeth their End. But still their efficacy resteth obscure to our understanding, except we search somewhat more distinctly what Grace in particular that is, whereunto they are referred, and what manner of operation they have towards it. The use of Sacraments is, but onelyonly in this life, yet so, that here they concern a far better life then this, and are for that cause accompanied with Grace, which worketh Salvation. Sacraments are the Powerful Instruments of God to Eternal Life. For as our Natural Life consisteth in the Union of the Body with the Soul; so our Life Supernatural in the Union of the Soul with God. And for as much as there is no Union of God with Man, without that**Oportebat D…um carnem fieri uein semitipso concu…a… consi…ulare: Ter…urum pariter asque Coelestiur, dum utriusque partisinse connectens pignora, & Deum pariter homini, & hominem Deo copularet. T…tul. de Tri…. mean between both, which is both, it seemeth requisite, that we first consider how God is in Christ, then how Christ is in us, and how the Sacraments do serve to make us partakers of Christ. In other things we may be more brief, but the weight of these requireth largeness.