The Generation of Seekers, Treatise 1 · Chapter 2
CHAP. II.
Caſe 1. WHerein conſiſts this Priviledge? or how may the Spirit be ſaid, to help in prayer? This being clearly and diſtinctly reſolved, will make way to other Queſtions.
To which I ſhall anſwer,
1. Negatively.
2. Poſitively.
1. Neg. The Spirit doth not aſſiſt in that Enthuſiaſtical way, as ſome have dreamed: I am far from aſſerting ſuch impulſes of the Spirit, as ſome pretend to. Particularly,
1. The Spirit inſpires not ordinary Chriſtians, as it did the Prophets and Apoſtles in the delivery of the Scriptures. Holy men of old were moved (foreign.) carried, acted by the Holy Ghoſt, 2 Pet. 1. 21. So that their Prophecies, Sermons, Prayers recorded in Scripture, are purely divine; Words, Matter, Method, from the Spirit of God; and therefore infallibly true, free from any fault, indiſcretion; or miſtakes in matter, form, phraſe, &c. 'Tis not ſo with Chriſtians. Notwithſtanding the Spirits aſſiſtance, their prayers may have many failings, much corruption, indiſcretion, diſorder, raſhneſs, &c. mixt with them.
2. Muchleſs doth the Spirit ſo help, as if we were meerly Paſſive, and the Spirit were active; as if the Spirit only made uſe of our tongues (as the Devil uſes the Organs ofNon quòd ipſe revera ſuppliciter ſe ad precandum vel gemendum demittat, &c. Calv. in loc. per vos, intra vos. thoſe he poſſeſſeth, to vent his lies and blaſphemies withal.) This is a groſſer conceit and abſurdity, than to be charged on the Spirit of God. It may ſeem indeed, Mat. 10. 20. as if the Spirit uſed the Organs of the Apoſtles: our Saviour tells them, It is not ye that ſpeak, but the Spirit of your Father, which ſpeaketh in you. Yet that (foreign, in you) is no more (as Beza notes) than by, or within you: that is, he gives expreſſion, courage; elocution: Or as v. 19. he gives in that hour what they ſhall ſpeak: So that not the Spirit, but they ſpeak; though extraordinarily enabled at ſuch a time, both as to courage, wiſdom and elocution. Thus it was with theSee Acts 24. Apoſtles; but the help vouchſaft to ordinary Chriſtians, lies not much (if at all) in the guidance of the Tongue, or outward Organs.
3. Nor doth the Spirit help more or otherwiſe in prayer reſpectively, than in other duties of Religion. Some, I am perſwaded, fancy, as if thoſe that talk of praying in or by the Spirit, had a conceit of ſome ſingular help in that duty above others. Not ſo: the ſame help is reſpectively vouchſaft in other duties. You read of ſinging, walking, ſerving God in the Spiri…. The Spirit no leſs helps a Miniſter in preaching, his people in hearing, ſinging, meditation, holy conference, &c. (according to the nature and requiſites of thoſe duties) than in prayer: that is, conſider what Graces and Qualificacations are neceſſary in thoſe duties, and the Spirit doth equally furniſh Chriſtians therewith, as with praying qualifications. So that I am far from tying up the Spirit to any extraordinary Energy in this, above other duties.
4. Nor doth the Spirit ſo help in this or other duties, as if other ſubordinate helps were unneceſſary. I do not believe, that our Saviours command, Matth. 10. 19. Take no Vid. Calv. in loc.thought what ye ſhall ſpeak—excludes all premeditation, but only that they ſhould not be anxiouſly ſolicitous, what to anſwer; they ſhould not wrack themſelves with fore-thoughts about it: muchleſs, doth the Spirits ordinary aſſiſtance, exclude other helps, as ſtudy, preparation, premeditation: Though the Apoſtles were extraordinarily inſpired, yet they ſtood in need of Chriſts teaching, Luke 11. 1. Nor doth our Saviour, when they deſire to be taught to pray, tell them, that they had the Spirit, and therefore needed no inſtructions, but preſcribes them a pattern, whereby they might know to whom, for what, in what manner they ſhould pray: How much more then, is it needful, for ordinary Chriſtians, to uſe all helps for their better enablement to this duty? To ſtudy the Word, which may furniſh them with expreſſions, and direct them in the right management of this, as well as other duties?
5. Nor doth the Spirits interceſſion exclude Chriſts; they being of a different nature, and jointly neceſſary in prayer. Chriſts Interceſſion is performed in Heaven; the Spirits, in our hearts: That procures acceptance; This provides aſſiſtance. It is fitly illuſtrated, by putting up a Petition to an Earthly King. There is difference betwixt drawing up a Petition, forming and framing it for matter and expreſſion; and betwixt preferring or preſenting it, ſpeaking to it, and pleading for it: The one may be done in the Countrey; the other, muſt be done at Court: both, are neceſſary. The like difference is here: The Spirit helps (as it were) to draw the Petition, Chriſt preſents it, procures audience and acceptance, pleading his own righteouſneſs to that purpoſe. This I thought good to hint Negatively, that I might take off the odious imputation of ſome, who charge this Doctrine as Enthuſiaſtical, and tending to Fanaticiſme.
2. Poſit. Now to ſpeak Poſitively, wherein this aſſiſtance chiefly conſiſts: and that,
1. In beſtowing Praying Gifts upon Chriſtians. In the Primitive times God gave extraordinary gifts, whereby they were able on a ſodain, in a ſtrange unknown language, to dictate a Prayer, or Pſalm. Of this gift the Apoſtle treats, 1 Cor. 14. 15. teaching them the right and ſober uſe of it. I… Though ſome doubt whether it be meant of dictating of a Pſalm of ones own compoſition: Vid. Sydenham's Exercitation, pag. 195. Beza.ſeems, ſome abuſed it to oftentation; rather to be admired, than underſtood. This the Apoſtle taxeth, and teaches them, that al… ſuch gifts, are to be uſed for edification. They might pray with the Spirit, (viz. in a ſtrange Tongue which the Spirit dictated) but, they muſt pray with the underſtanding alſo i. e. ſo as they might be underſtood by, and inſtruct others. This extraordinary Gift is ceaſed; yet ſo, as that there is ſomething of this kind, ſtill beſtowed on the Church. Its well obſerved by a Learned Commentator, That all miraculous gifts, are now turnedManton in Jud. v. 20. into ordinary gifts ſomewhat like them: as diſcerning of Spirits, into a ſagacity and cautelous prudence; gifts of Tongues, into a ſpecial dexterity, that is attained by ſtudy and induſtry, &c. So, that extraordinary gift of praying with the Spirit, into a readineſs of utterance and freedom of ſpeech: This then (as it is a gift) conſiſts in a ſpecial dexterity, whereby men are able to put their meaning into apt words; and ſo to utter themſelves, as to affect and excite others; which (with the like gifts) is not of ſuch a miraculous and immediate infuſion, as the former; but depends much on the temper and ſuitable conſtitution of the body; and is much bettered by induſtry, hearing, reading, meditation, conference, &c. as all other ordinary habits are. I hope none will deny a concurrence of the Spirit with ordinary means, whereby they are made effectual for the attainment of edifying gifts: and this I may (without ſuſpicion of Fanaticiſme) call the gift of prayer, which (as the abovementioned Author obſerves) may be, and often is, given to carnal men for the Churches ſervice; and is uſually given according to mens conſtitution and natural receptivity:There is a natural fervency. Vi. Bolton's Self-inriching exam. 174. So that there is a great difference betwixt one and another, in regard of quickneſs and enlargement of ſpeech. This is ſomething, but the leaſt part of that which I aim at; to which you may refer the Spirits directions, laid down in the Scripture, for the performance of this duty; for thereby is a Chriſtian thorowly furniſht for this and every other good work.
2. But beſides this aſſiſtance by way of gifts, there is a higher work of the Spirit; which I call its gracious aſſiſtance, in beſtowing, exciting, exerciſing praying graces. And this is either,
1. Habitual: a praying diſpoſition wrought in the heart of every Believer at their Converſion, and growing up together with their Sanctification. This diſpoſition was wrought, and exerted it ſelf in Paul, as ſoon as converted, Acts 9. 11. This new nature is aſcending, like things of an aiery or fiery temper; a little thing carries it upward. The Spirit of Grace, is a Spirit of ſupplication, Zech. 12. 10. Chriſtians are made Prieſts unto God, and furniſht with ſpiritual Sacrifices, which they are to offer up unto God.
2. Beſides this, there is alſo an actual aſſiſtance of the Spirit in prayer. It is not only a Quickning Principle to all duties, but an Active aſſiſting Principle in this as in others.
Now wherein this actual Aſſiſtance lies; is our main inquiry: and that chiefly in two things:
1. In Exciting to the Duty.
2. Enabling us in it.
1. The Spirit helps, by exciting us to prayer: puts us in mind, gives many a ſecret jogg, beckens a child of God to his Cloſet, Pſal. 27. 8. When thou ſaidſt, ſeek my face—Poſſibly, by ſome inward impulſes and motions upon his Spirit, Cant. 2. 14. O my Dove, that art in the clefts of the Rock, in the ſecret places of the ſtairs, let me ſee thy countenance, let me hear thy voice—Such hints may a child of God ſometimes experience within. The Spirit ſaith Come, Rev. 22. 19. Theſe are ſome of thoſe motions, which we muſt not quench, 1 Theſſ. 5. 19. And why ſhould this ſeem a melancholy fancy, to any rational perſon? I would but appeal to wicked, looſe, debaucht perſons (the great deriders of this Doctrine;) Do you never feel extraordinary, violent, ſodain urgings and preſſings to wickedneſs? When it may be, you are lawfully imployed, and your thoughts upon your buſineſs, Do not unclean, wicked blaſphemous motions, ruſh in uninvited, unthought of? And are they not purſued, and kept on your hearts, with a kind of violence, even when there is in you a kind of abhorrence and reluctancy? Whence can theſe come, think you? I deny not, but your Corruption may be the Mother or Nurſe; yet, I doubt not, the Devil is the Father of theſe Brats: they are by him begotten (as I may ſay) upon your unmortified concupiſcence. If the Devil can do ſo much (a Truth, which Gods deareſt children know by ſad experience, when, in their beſt performances, ſuch dreadful things are ſuggeſted;) Why ſhould it ſeem ſtrange to any, that the Spirit of God, doth caſt in good motions, arguments, encouragements to duty? Yet, would I not be underſtood, as if we muſt never pray, but when we find and feel ſuch motions: thats an Artifice of the Devil, to draw us from our conſtancy in this duty; which I ſhall meet with in its due place. Mean while, let me tell you, that theſe Excitations, are not violent and unreaſonable Impulſes; but ſweet Motions, agreeable to reaſon, and purſued (as it were) by reaſoning and argumentation. As,
1. The Spirit excites a child of God to prayer, by ſhewing him ſome ſpecial want he lies under. This ſeems to be intimated in the Text, [We know not what we ſhould pray for] q. d. We are ignorant of our own neceſſities. Now the Spirit opens our eyes, diſcovers ſome ſtrong corruptions to be ſubdued; ſome weak grace to be confirmed; ſome Temptation whereby we are in danger to be ſ…oyled, and prompts us to prayer, a… the ſpecial Remedy. Thus Paul being ſenſible of that Thorn in his fleſh, prayes Thrice (i. e. often, earneſtly) that it may be 2 Cor. 12. 7, 8.taken from him.
2. Sometimes, by diſcovering the deſirableneſs of ſome ſpiritual good thing, grace, comfort, aſſurance, &c. It enlightens the ſouls eyes, to ſee the beauty of Chriſt, excellency of holineſs, advantage of an heart enlarged in duty, and then opens its mouth to cry for it.
3. Sometimes, by repreſenting encouragements to prayer: lets the ſoul ſee the fulneſs and freeneſs of the Promiſes; the boldneſs and confidence it may have, by vertue of Chriſts Interceſſion, Gods readineſs to hear, &c. And thus (as it were) beſpeaks a Chriſtian: [Why ſo backward to ask, when God is ſo ready to beſtow? Wer't thou to ask at uncertainties, or hadſt only a Peradventure to ſpeed, well mightſt thou ſtand off: but when thou haſt infallible Promiſes, a prevailing Mediator, a propitious Father to go to, Why doſt thou not ask more and oftner?]
4. Sometimes, it makes uſe of the afflictions, reproaches, hard entertainments, which a Saint meets with in the world, as a ſpur to prayer. Thus David, Pſal. 109. 3, 4. They have ſpoken againſt me with a lying tongue—But I give my ſelf unto prayer. Peninnah's Taunts, ſent Hannah to her prayers, 1 Sam. 1. 10▪ Sennacherib's railings, are a whet to Hezekiah, 2 Kings 19. 15. This is not a leſſon of Natures teaching; corruption would render railing for railing. 'Tis the Spirit of Grace, that turns theſe into occaſions of prayer. So for Afflictions; the more the Jews are oppreſſed, the louder is their cry: the higher theſe waters riſe, the more doth David lift up his heart and voice to God. 'Tis true, Nature teaches to cry and complain; but the Spirit of Grace turns carnal complaints, into ſpiritual breathings; gives vent this way to ſorrow.
5. Sometimes, it makes uſe of Providences this way; Mercies, unexpected deliverances put the ſoul into a praying, praiſing frame, Pſal. 103. 1, 2. & 116. 12, 13. So Judgements, ſodain ſtrokes on our ſelves or others. Afflictions become a Whetſtone to prayer.
6. (To hint one thing more) It makes others zeal, fervour, conſtancy, a provocation: by reading of, or hearing the ſtrugling wreſtling prayers of others, the Spirit ſtirs up a child of God; hereby it ſhames him out of his careleſneſs, lazineſs, negligence.
Theſe things I have hinted, to ſhew that the way of the Spirits working, in ſtirring up Chriſtians to prayer, is not phantaſtical, but agreeable to Reaſon; by argument and conviction.
2. The Spirits gracious aſſiſtance, lyes alſo in beſtowing enablements for, and in, the duty. It deals not as Pharaoh's Task-Maſters, to require Brick, and afford no Straw: It doth not put us on, and then leave us; but it takes us by the hand, and leads us on in the duty. So much the Text intimates: It doth lift with us: and this,
1. As to the Matter of the duty.
2. Manner.
3. Perſeverance in it.
1. As to the Matter: it teaches what to ask, by diſcovering (as was ſaid before) our neceſſities, and what is according to the will of God; this is the ſenſe of v. 27. A very Heathen could obſerve, how apt we are to miſtake in our deſires and prayers.
—Pauci dignoſcere poſſuntJuvenal. Sat. 10. per tot.
Vera bona—
And therefore inſtructs us, torefer it to Gods will.
Permittes ipſis expendere Numinibus, quid
Conveniat nobis, rebuſ que ſit utile noſtris.
The truth is, a great part of that Satyr, may put a Chriſtian to the bluſh; conſidering the ſolly and impetuouſneſs of his own deſires. But to the purpoſe; I ſay, We are very apt to ask amiſs, and to run our ſelves upon Temptations; to pray for that, which it would be cruelty for God to give us; aLuke 11. 11, 12. Serpent inſtead of a Fiſh, a Stone for Bread, for an Egg, a Scorpion. Our Luſts and carnal Intereſt prompt us to ask, what is neither honourable for God to give, nor profitable for us to receive. How often would our heady paſſions, engage God in our private quarrels and revenges? Our inſatiable deſires, put us upon asking food for our luſts? Even the Apoſtles would be calling for fire from Heaven, to conſume the inhoſpitable Samaritans, J… 9. 54.—and urge a Scripture-example, though miſ-timed and miſ-applyed; for which they receive a check from our Saviour. Now the Spirit ſupplies our Saviours place; it gives a check to our heady paſſions, unlawful deſires, unwarrantable Petitions. How are Agur's deſires regulated, and brought to a right Decorum, Prov. 30. 8, 9. Gods Spirit teacheth to ask, not only whats lawful in it ſelf, but whats convenient for us. Particularly▪
1. It teacheth to prefer ſpirituals before temporals; it widens our deſires that way, and ſhews us the far greater excellency and neceſſity of heavenly things; ſo that a Chriſtian ſometimes forgets his bodily concernments, to remember his ſoul.
2. Amongſt ſpirituals, it helps to ſingle out thoſe, which are moſt needful and convenient for us; and to be moſt importunate for things of moſt abſolute neceſſity: for grace, more than gifts or comforts: That, being neceſſary, to the Being of a Chriſtian; thoſe, but to his well-being: That, being the very foundation; thoſe, the Roof and Battlements. Again, for Truth of grace, more than meaſures of grace; as knowing that all meaſures are not fit for every one. And again, amongſt graces, for thoſe that are moſt uſeful, needful for himſelf in his capacity: For thoſe which make him a ſubſtantial Chriſtian, rather than thoſe that ſet him off in the eye of the world. Thus the Spirit helps a child of God, to ſingle out Petitions, to find out acceptable words; to fetch his Petitions, nor only out of the Bible, or out of his memory, but (è ſul…o pectoris) from his own ſenſe and feeling; not only, to ask what he may, but what he moſt needs to ask.
3. It brings to remembrance, matter ſuitable to each part of prayer. For Inſtance, in confeſſions, it ſets our own ſins before us. How hath a gracious ſoul, been ſometimes led to confeſs, ſuch ſins, or with ſuch aggravations and circumſtances, as he hath ſcarce took notice of before, and yet ſuch as he diſcovers to lodge in him? So in Petition, how often is he carried out further than he thought of, and things caſt in, which he ſees himſelf to ſtand in great need of? The like I might ſay of Prayer for others, and of Thanksgiving.
4. In Petitions, the Spirit not only teacheth what to ask, but how to plead. And herein lies much of the Spirits aſſiſtance, in furniſhing a ſoul with powerful and prevailing arguments. You may obſerve, what ſinews, what ſtrength of Argument, is coucht in the prayers of the Saints in Scripture: as in the prayers of Moſes, David, Daniel, Jehoſhaphat. Sometimes, from the Nature and Attributes of God, his Goodneſs, Truth, Faithfulneſs. Sometimes, from the Promiſes. Sometimes, from their own miſery and helpleſsneſs: yea, the Spirit teacheth to make an argument of that, which ſeems to make againſt them: Pſal. 25. 11. Pardon my ſin, O Lord; for it is great. Here is an argument from the greatneſs of ſin, which might rather plead againſt him: yet there is much ſ…rength in it. Either thus▪ Thou art a God of great mercies, and therefore it is ſuitable to thy nature, to … great ſin: Or thus, Lord, I ſee my ſin▪ I am ſenſible of the hainouſneſs of it; and therefore am a fit ſubject for a pardon. The woman of Canaan, is a fit and famous Inſtance▪ How doth ſhe invert Chriſts arguments, and makes that a plea for her, which is urged againſt her? Matth. 15. 22.—Surely, this holy Art, is taught by the Spirit of God, Amongſt which arguments, ſuitable Promiſes are moſt frequent and prevalent▪ Promiſes and Prayers, differing only as the figures ofHollingworth's Gods Spirit on the Throne. 6 and 9 (as a good man hath wittily▪ obſerved) the one pointing downwards, towards us, the other upward, towards God.
5. I may add here (though it is the leaſt part of this great Priviledge) that the Spirit of God, though it doth not guide the Tongue infallibly; yet it doth ſometimes carry a child of God, even above himſelf, in fulneſs and ſuitableneſs of expreſſion; helps him to clothe his petitions in Scripture-phraſe, and fills his mouth with words, as well as his heart with affections. But this may ſuffice, as to the Spirits help, in the matter of prayer.
2. It helps, not only for matter, but for manner alſo. Something to this, lies in thoſe words of the Text [Groanings which … be uttered] which, as was ſaid in the Explication, is the loweſt way, though not the leaſt effectual. To hint a few particulars.
1. It helps, by enlarging the affections. Words are but the outſide of prayer: Sighs and groans▪ are the language God underſtands and delights in. The Spirit teacheth importunity▪ draws ſighs from the hearts, …ears from the eyes. Parts may teach eloquence, and the neat ordering of our prayers; (and nature it ſelf; may furniſh with ſome flaſhly and ſpurious affections: But the Spirit wings the affections, enlargeth the heart. This cauſeth reachings-forth of the ſoul after God, and enables it to wreſtle with a holy violence; ſheds abroad the love of God in the heart; widens the deſires; ſpiritualizeth our joy, grief, anger, zeal, and the reſt of the paſſions. All which are neceſſary inſtruments in prayer.
2. It helps, by exciting and exerciſing its own grades; (here is its moſt proper work) theſe, lie as ſparks under the aſhes, till the Spirit of God blow them up: as it works grace, ſo it muſt ſet it at work. It is ſaid, Act. 5. 5. Sathan filled their hearts to lie, &c.—So, the Spirit fills the hearts of Gods people to pray: Here we have need of the Spirits help, to lift; elſe our hearts and graces would lie unſtirred and unexerciſed. To inſtance in one or two of many; leaving the reſt to your own meditation.
1. It fills the ſoul with a holy confidence; teaches to cry Abba Father, Rom. 8. Sometimes, in the duty, Pſal. 20. 6. Now I know, that the Lord ſaveth his Anointed—Sometimes, after: Hannah's countenance cleared from former ſadneſs, diſcovered the confidence of her ſoul, that her Petition ſhould be granted. How often have the Saints riſen off their knees, with raiſed expectations; as if the things askt, were already given in?
2. Yet it keeps the ſoul in a humble awfull frame; makes it ſerious and full of reverence. Luſt would deal baſely and affrontingly with God; but the Spirit makes us, take beed to our feet—and teacheth us, not to be raſh with our mouths, or haſty to utter any thing before God, Eccleſ. 5. 1, 2. Makes us, Take beed to our wayes, that we offend not with our tongue, Pſal. 39. 1. reſtrains petulancy and extravagancy of wit and words; teaches to avoid ſwelling words of vanity; and ſo far as we enjoy its aſſiſtance, it helps us to utter our deſires, in words of truth and ſoberneſs. This (of much more, that might have been ſpoken) concerning the Spirits aſſiſtance, with reference to the manner of the duty.
3. As it helps in the matter and manner, ſo it enables to perſevere; not only ſets us in, but carries thorow, and enables us to pray and not …aint; not to let the LordLuk. 18. 1. go, till he bleſs us. Now here, there are many things to diſcourage, and take us off; againſt all which, the So…rit doth mightny ſtrengthen and fortifie a Chriſtian, according to that prayer of Paul for the Epheſians, That they might be ſtrengthened with might, by the Eph. 3. 16.Spirit, in the inward man.
I ſhall briefly touch upon two or three which are moſt obvious, and troubleſome to Gods children.
1. It helps us to perſevere in prayer, notwithſtandingExod. 31. 10, 11. Gen. 32. 26. Jer. 14. 11, 13. Matth. 15. 22. diſcouragements from God. Though God bid Moſes, let him alone; and Jacob, let him go; though he forbids the Prophet Jeremy, to pray for the people, though our Saviour gives harſh and diſcouraging anſwers, to the woman of Canaan, yet they follow on: It teaches to anſwer Objections, to read love and pity in Gods heart, when we can ſee nothing but frowns in his face: to catch faſter hold, when he ſeems to throw us off: to interpret Gods anſwers by terrible things, contrary to the natural import, and to believe and expect contrary to our ſenſe and experience, to hope againſt hope, &c.
2. Againſt diſcouragements from our ſelves. Unbelief, ſhort-ſpiritedneſs, and the like corruptions, which would make us break out, as he, 2 Kings 6. 33. This evil is of the Lord, why ſhould I wait upon him any longer? Oh, but the Spirit ſtrengthens our faith, lengthens out our patience, beſpeaks us, in the language of David to his own ſoul, Pſal. 42. ult. Why art thou caſt down, O my ſoul, and why art thou diſquieted within me?—
3. Againſt diſcouragements from others, from the world, or from the Devil: How would men ſcoff or jeer us, out of our attendance on God. What profit is it, that you Mal. 3. 14.keep his Ordinances, in that you walk mournfully before the Lord of Hoſts? What get you by all your whining prayers, your creeping into corners? &c. Here the Spirit comes in with ſome encouraging promiſe or experience: Yet a little while, and be that ſhall come will Heb. 10. 37. Iſa. 45. 19. Luke 18. 7, 8.come—I never ſaid to the ſeed of Jacob, ſeek my face in vain—And ſhall not God avenge his own Elect, which cry day and night unto him, though he bear long with them? I tell you, that he will avenge them ſpeedily. The Devil alſo acts his part; ſometimes to diſtract us in, ſometimes to divert, or fright us from, or weary us out of this duty. Your own experience can furniſh you with ſad Inſtances of this kind, if you know what2 Cor. 2. 11. 1 Joh. 4. 4. prayer indeed is; for you are not ignorant of his Devices. But here alſo, Greater is he that is in us, than he that is in the world. By the help of Gods Spirit, we perſiſt in the duty, againſt all theſe diſcouragements. And this for anſwer to the firſt Caſe.