The spiritual sacrifice, or, A treatise wherein several weighty questions and cases concerning the saints communion with God in prayer are propounded and practically improved by Mr. Alexander Pitcarne.

CHAP. V. Of the subject of Prayer.

Who should and who may not pray.

Jam 1.6. If any of you lack,—let him ask of God, who giveth to all men, &c.

Is. 45.22. (a) 1.1 Look unto me, and be ye saved all the ends of the earth.

THis question may be extended to three ranks of persons, 1. To these who are altogether uncapable of this exer∣cise. 2. To these who once were capable, but now are not. And, 3. to those who now are, but e're it belong, shall no more be called to the performance of this duty. And accord∣ingly this Chapter may be divided in three parts.

Sect. 1. Who may not be said to Pray.

How(b) 1.2 Christ and the holy(c) 1.3 Spirit are said to inter∣ceed for us.

Each of these three members, may be sub-divided into other two. As to the first, one may be said to be uncapable of this exercise, either because it is below him, or because it is above him; thus it is below God to pray, and it is above the reach and sphere of unreasonable creatures to pray.

1. Then, it were not worth the while to confute the foolish(d) 1.4 conceit of those dreamers, who imagined that God had

set forms of Prayer, which he rehearsed so often every day. But I would ask, to whom and for what should God pray? hath He any Superior or equall whom He should supplicat? and can He be said to want any thing, Himself being the only foun∣tain of all good and happinesse? But here it may be objected, that the holy Ghost doth pray and interceed for the saints, Rom. 8.26.27. And thus he is called their Advocat ((e) 1.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Ioh. 14.16. And Ioh. 26.7. Ans. The learned Ger∣hard, having called it a ridiculous fancy to imagine that God doth pray, harm. Evang. Cap. 179. yet Cap. 176. affirms, that the holy Ghost (whom he acknowledgeth to be God, equall with the Father) doth interceed and pray for us; yea with groans Postulare(f) 1.6 & gemitus suos pro nobis interponere; albeit we cannot think, that he would so far mistake, as pro∣perly and truly to ascribe to the Spirit, groans and sighs; (that were blasphemous) yet, he doth so fully and plainly expresse himself, as to the praying and intercession of the Spirit, that there is no ground left for doubting of his judgement in that particular. But, 1. I would ask whether that intercession be an act of worship or not? It were blasphemous to imagine, that one person of the blessed Trinity, doth worship another; and yet it cannot well be conceived, how this intercession can be performed without a religious adoration. 2. If the Spirit in∣terceed for us, it must be by some act of his blessed will; he must offer some(g) 1.7 desire to the Father: and thus since there is one will and the same acts of the will in the Father, Son and holy Ghost, that intercession may as truly be ascribed to the Father as to the Spirit; and so the Father must pray to him∣self. 3. If the Spirit be a supplicant, he cannot be said to hear and grant, there must be a difference between the asker and the giver: can one be said to ask from himself? 4. If the holy Ghost doth interceed for us, then he must be first paci∣fied and reconciled with us, he must be more compassionate and tender hearted then the Father, and he must be willing and(h) 1.8 desirous we should have, before the Father yeeld; there must be some bowells and tendernesse, some more readinesse, yeelding and condescension in him then in the Father that he interceeds and deals with the Father, that he may come that length. 5.

There is but one Mediatour between God and men, the Man Christ Jesus. 1. Tim. 2.5.

As to the places objected: To the 1. Chrysostom, and Theo∣phylact think that by the Spirit (Rom. 8.26.27.) is meant the miraculous gift of Prayer, then poured out not only upon the Apostles, but on others whom God occasionally called to be the mouth of, and to speak in, their Christian meetings: But that gift being, 1. temporary, continuing only with the Christian Church in her infancy; And, 2. being peculiar only to some, and at certain times, when they were assembled with others; And. 3, not agreeing with the context; And, 4. the word not be∣ing found in that sense in any other place, (For the Spirit of grace and supplication promised, Zech. 12.10. was to be poured out upon all the saints, and converts of the house of David and amongst the inhabitants of Jerusalem) we cannot approve this interpretation. 2. Ambrose by Spirit there understands the new nature, and regenerat part; So the word is frequently us∣ed in Scripture; and we can see no inconvenience that can fol∣low upon this interpretation; yet when we compare this with other places which seem to be parallel with, and exegetick of it, we think the third and most common interpretation should rather be embraced, that the Spirit there is said to make in∣tercession for us not properly, as if the holy Ghost did pour out a Prayer for us, but effectively; because he helps and en∣ables us to interceed and pour out acceptable Prayers; thus the Spirit is said to be sent in our hearts(i) 1.9 crying (that is making us to know that God is, and inabling us to call him) Abba Father, Gal. 4.6. Rom. 8.15. And we may observe how the one place explains the other, and the text in the objection for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the spirit crying, Gal. 4. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the spirit whereby we cry, Rom. 8. and the Spirit of your father, speaking in you, Math. 10.20.

And thus we may see that the Spirit interceeding, must be nothing else, but the Spirit whereby we are inabled to inter∣ceed; if we must thus interpret the Spirit crying, why not also the Spirit interceeding? Is there any greater inpropriety in the one phrase then in the other? especially since they are pa∣rallel, both holding out one and the same thing, the worke of the Spirit on our heart inabling us to cry and pray.

Yea, though we made no comparison, and did not reflect on other Scriptures, the words themselves carry in their bosome a clear confutation of that fond glosse in the objection, and point out the true sense and meaning. For. 1. hath the Spirit a tongue to cry, And. 2. to whom would he cry Abba Father? whose(k) 1.10 Son is the spirit? As to the other, if the Spirit doth truly interceed for us, then whose are those(l) 1.11 groans that cannot be uttered? 3. What force is there in that reason added to shew that the Spirit helpeth our infirmities, and teacheth us how and what to ask, if his intercession be not causall by helping and inabling us to pray; and while he doth thus in∣spire and breath-in Prayers and supplications in us, by these as his own work, he may be said to interceed for us; our(m) 1.12 intercession being the effect and result of his assistance, en∣largement and manifestations, and so may denominat him, and be called his, as the cause, though not properly, and as the sub∣ject. And thus unlesse we will divide what are conjoyned, and pluck out this one word intercession from what goeth be∣fore and followeth after, there is no occasion offered from this place to Gerhards mistake, in which he goeth alone, hav∣ing none either popish or protestant Divine, (except one whom(n) 1.13 Camero calls(o) 1.14 doctissimum Interpretem) who joyneth with him of these we have perused: But all the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the Arrians, Macedonians, Acatians these figh∣ters against the God-head of the holy Ghost may run to this Glosse as their city of refuge. And of late Mr. John(p) 1.15 Bidle, though he professeth that he doth not deny the Deity of Christ, yet he taks much pains in arguing against the Deity of holy the Ghost, and Gerhard his(q) 1.16 glosse of this text, is one of his main pillars.

As to the other Scripture, Joh. 14.16. We answer that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is well rendered Comforter in our translati∣on; it comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which hath diverse significa∣tions,

and according to the subject matter, may be(r) 1.17 rendred to comfort (as it should be in the place cited) to exhort, to plead, or to pray. But, 2. granting that the word there, and as applyed to the holy Ghost might be rendered advocat; yet that place can (to little purpose) be made use of for proving the con∣clusion there laid down: For, he is a poor Advocat, or he must have a weake cause who leaves off to plead, and begins to supplicat for his client. The word when rendered Advocat (as(s) 1.18 D. Hammond observes) is taken from, and must be so interpreted as it agrees with the custome of pleading causes among the Jews (none of which was to supplicat or pray for the plaintiff) to which customes he applyeth the Spirits pleading Christs cause against the world in the three partticulars mentioned, Joh. 16.8, 9, 10, 11. And Camero tells us, that the word both in Greek and Latine, properly sig∣nifieth(t) 1.19 one who's counsel is askt in any difficult case; and the(u) 1.20 word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (though barbarous, yet usuall enough among the Jews after their dispersion, and reteined by the Sy∣rian interpreter, Joh. 14.26.) is, by the Targum on Job 16.20. and 33.23. made use of to render the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which doth signifie one who speaketh distinctly, pertinently, and comfortably; and so the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is well translated Comforter or Instructer; and accordingly our Saviour having applied this epithet to the holy Spirit, fitly subjoyneth, Joh. 14.26, he shall teach you all things &c. and this Gerhard cannot deny; and we may close with his interpretation of the word, (except in the controverted particular too rashly added by him) as being most full and pertinent for clearing what is meant by the word in that place, while,(x) 1.21 saith he, the spirit is called〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thereby is implyed, that we receive from him com∣fort, instruction, firmnesse and stabilitie, government and coun∣sell, quickning, correction, strength, defence and preservation.

You'll say the same word is applyed to Christ. 1. Joh. 2.3. to hold out his intercession for us; Ans. the subject matter there, doth shew that the word holds out Christs pleading, and interceeding for us, and that he is our advocat; but must this ambiguous word signifie the same thing while applyed to the holy Spirit? and while the context and parallel places do

exclude such a signification. Christ is our Advocat with the Father, to plead the pardon for sinners which He hath pur∣chased with his own blood; [and thus (saith(y) 1.22 Beza) none in heaven or earth, yea not the holy Ghost can without grosse impiety, be called our Advocat.] Though upon other respects the Spirit also may be called our Advocat.

1. Then Christ is our Advocat in heaven, the Spirit our Ad∣vocat on earth. 2. Christ is our Advocat with the Father to plead for us, the Spirit is our Advocat against Sathan and the world, to vindicat our name and cause from the calumnies and aspersions of Sathan and his instruments, and to defend and protect us against the power and tyranny of old Adam, of the lusts of our hearts within, and of temptations from with∣out. 3. Christ is our Advocat at the throne of Grace, the Spirit is our Advocat within us, informing, directing, strength∣ning, perswading and comforting us. 4. Christ pleads for an acquittance and discharge to us, because, as our Cautioner, He hath paid the debt; the Spirit pleads with us to run to Christ, and to lay hold on Him for our Cautioner. 5. Christ maketh intercession for us, the Spirit helps us to interceed for our selves, by stirring up holy affections in us, and putting words in our mouth. 6. Christ interceeds by His blood, (it hath a voice and can speak, Heb. 12.24.) the holy Spirit inter∣ceeds by His work whereby he helps and assists us to pray, ac∣cording to the will of God, Rom. 8.26, 27 He interceeds by our prayers, which being His work is therefore called His intercession.

And thus we do not deny, nor in the least diminish, the gra∣cious administration of the Spirit, according to that volunta∣ry oeconomy He hath undertaken for the Saints. We desire to admire with thankfulness, this His wonderfull condescensi∣on, and to say with the(z) 1.23 Psalmist, while he pondered thesteps of providence, Who is like unto the Lord? who thus humbleth Himself; but it were a poor requittal for such bounty, to ascribe to His infinite Majesty, any work or dispensation that doth (as Prayer and Intercession) import imperfection, in∣feriority, subjection or dependence; though what only im∣porteth power, efficiency and influence, should be ascribed to

Him, as the cause and author; and must denominat the Saints as the subject in which it is terminat. So much for the in∣tercession of the Spirit.

Now we come to speak to that sweet and excellent point, the intercession of our blessed Head for His members on earth. You will say, is He not equal with the Father and Spirit? P••il. 2.6. Is it not then below such a glorious Person to humble Himself to plead and make intercession? Ans. We shall remove this difficulty when we come to show how Christ doth interceed, whether as God or as man: But that He doth interceed for His people is certain, and cannot be denyed by any who acknowledge the Scriptures: See Heb. 7.25. Rom. 8.34. 1 Joh. 2.1. &c.

But let us here take notice of the policy of Papists, who, that they may lay a foundation for the worshipping and invocating of Saints and Angels, maintain, that we may not improve Christs intercession by making it the object of any petition in our prayers; yea, some of them do so speak, as if indeed they denyed that he did interceed for us, albeit they would seem to be tender of His honour whi••e they thus plead. [This form of Prayer (saith(a) 1.24 one of them) as not agreeing to the excellency of Christ, was never heard in the Church, Christe Iesu, or a pro nobis, Christ Jesus, pray for us.] [The Catholicks (saith(b) 1.25 another) do not pray to Christ to pray for them, lest they should seem, with the Nestorians, to place two persons in Christ, the one of the Son of God, the other of the Son of Mary.] Thus they would cloke the matter while they make way for their idolatry, and provide a plea for their invocation of Saints, as Mediators to interceed for them, since they(c) 1.26 may not put up a prayer to Christ for that effect: But it may seem strange that our learned Dr.(d) 1.27 Forbesse should joyn with them in this their assertion, being far from complying with them in their design, which

he abominateth, and hath elsewhere judiciously confuted: as for his reasons, they only prove that such a form of petition may be abused; and we do not deny that there is here great need of circumspection, least we confound the natures in the blessed Mediator, and ascribe to the divine that which is pro∣per to the humane Nature: And here some cautions might be set down to good purpose; but the judicious and learned Divine Mr.(e) 1.28 Durham, hath liberat us of that task, having propounded this case in a practical way, to the satisfaction of such who will be at the pains to peruse what he hath said to that point.

But that lawfully, and to good purpose, we may, and need not scruple, to supplicat the glorious Mediator to interceed for us, may appear, 1. Because, what Christ will certainly do, and hath promised to do for us, that we may supplicat Him to do, (the promise being (as shall(f) 1.29 appear) a sufficient ground and warrant of Prayer) but Christ hath promised to pray for us, Joh. 14.16. and that He doth pray for us the holy Spirit doth testifie, Heb. 7.25. &c. 2. For what we are bound to return praise, that we may ask and petition; but the Saints are obliged to praise Christ for interceeding for them, and pleading their cause: Ergo.

What we are now to speak concerning Christs intercession may be referred to these heads. 1. We shall consider how the Scripture expresseth that point. 2. We will shew ac∣cording to what nature it is performed. 3. After what man∣ner. 4. We will draw some consolatory inferences. 5. We will point out the grounds of this intercession. And, 6. We will move some questions, and obviat objections.

For the first, if we compare those Scriptures which most expresly hold out this point, we may observe these several steps and (as it were) degrees of Christs intercession. And, 1. in the general, He is said to appear in the presence of God for us; not determining the manner how, nor the consideration under which, nor upon what account, Heb. 9.24. But, 2. we have His office designed, He (while now in the heavens) ap∣peareth there as a Mediator between God and man, ready to tryst and interpose for their reconciliation, 1 Tim. 2.5. but not

as a neutral, and as one not concerned in the matter. But, 3.2 our friend on our side, and a tryster and factor for us, Heb. 6.20. Yea, 4 as engaged by office to plead for us, He appeareth as our Priest to deal and interceed for us, His people, Heb. 7.24, 25, Heb. 6.20. Yea, 5. as being yet more tender towards us, and more neerly concerned in us: He appeareth there as our Surety and Cautioner to pay our ransom, and to offer what Law and Justice can claim for the prisoners liberty; and that He may become, not only our redemption and atonement, and to satisfie for debt already contracted; but also to become Surety for our future carriage, and to become our righteous∣ness, wisdom and sanctification, Heb. 7.22. Rom. 5.11. 1. Cor. 1.30. And then, 6. He appears as our Advocat, not like the Levitical Priests only to plead mercy, but as an Advocat in point of Law and justice, to plead, that the Cap∣tive, whose ransom He hath paid, may be set at liberty, 1 Joh. 2.1. He will not only, as an agent, request and sollist, (though thus alwayes He interceedeth for us, Heb. 7.25.) but also in a legal and judicial way, as our Advocat, He will plead our cause upon the account of full satisfaction to justice: Though all be of meer mercy, as to us who had nothing to pay, yet, our Surety did pay to the utmost farthing what ju∣stice did require: and thus, having pleaded our right, and obtained a sentence in our favours, reconciliation being made, and we pronounced just and righteous, as being washed from our sins in His blood, Rev. 1.5. Then, 7. He prepareth a room for us in heaven, and maketh all ready for our welcome and entertainment; And thus He is in heaven as our Harbinger, He is gone before to provide and speak for our lodging: No less do the words import, Joh. 14.2, 3. And knowing that we are exposed to many dangers by the way, 8. He pur∣chaseth the protection of heaven, and a guard to convey us, and to defend us from enemies lying in wait to make a prey of us, Rom. 8.34. And, 9. (that which comprehendeth all) He appeareth before the Throne as an Ambassador and publick person, in our room and stead, to act for us, Heb. 6.20. Or rather (that this His condescension be not mistaken) 1. As our head, Col. 1.18. and will He not then

care for the body? 2. As our Lord and King, Act. 10.36. Rev. 19.16. and will He not be mindfull of His subjects and servants? 3. As our husband, 2. Cor. 11.2. and will He have no bowels to wards His spouse, panting in this wilderness after her beloved? 4. As a Father, Is. 9.6. and will He not pity His children? 5. As our elder brother, Heb. 2.11. and will not our Joseph deal kindly with us? will He not speak and interceed with the King? &c.

As to the 2. it may be askt, how Christ doth intereced for us, Whether as he is God? Or, 2. as he is man? Or, 3. as he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God-man? Ans. 1. Not as God: here the four first reasons brought against the formall intercession of the holy Ghost have place; which we need not resume.(g) 1.30 Nei∣ther, 2. doth he interceed as both God and man upon the same grounds; for the concurrence of the humane Nature can∣not remove any of the absurdities that would follow upon the performance thereof by His God-head alone.

You will say our Divines usually affirm that Christ as Me∣diator doth mak intercession for us; and as He is Mediator He is both God and man. Ans. We know(h) 1.31 not under what consideration Christ can be said to appear and make inter∣cession for us, if not as our Mediator and Head: and our Divines have justly condemned the doctrine of those Papists, who with Lombard and Thomas these grand misleaders, do main∣tain that Christ only, as man is Mediator; yet we deny that there are any(i) 1.32 Theandrick actions, which do flow from, and denominat both the divine and humane Nature, as the pro∣per and immediat fountain: for, as both Natures continue di∣stinct as to their being and existence; (though personally un∣ited in the Mediator) So also their operations and properties must not be confounded. There be some actions that only a∣gree to the humane, and others only to the divine Nature; whatsoever is beyond the reach of the creature, and doth not import inferiority and subjection, that must be ascribed to the God-head; but all Christs sufferings, and what belongs to the state of His humiliation, that was proper to the humane Nature; yet so, as that in another kind of causality, the divine Nature might have some influence, and concur in such a man∣ner

as was sutable to his infinit Majesty, for compleating, and perfecting these actions, and sufferings of the humane Na∣ture: for, from the divine Nature did flow the value and worth of these; therefore they were meritorious and satis∣factory, because they were performed by Him, Who was God∣man, albeit as man.

And thus speaking to the particular concerning Christs in∣tercession, Doctor(k) 1.33 Voet doth in a word (and in the by only) clear the question: [Christs intercession (saith he) is an action of the Mediator, as He is Mediator; but to be performed by the humane Nature, which is the only subject of that action,] and we would distinguish and clear the ambigui∣ty of the phrase, which may give occasion to mistake; while any action is said to be performed by Christ as Mediator, the meaning is not that it is performed by, and doth belong unto both Natures, as its immediat subject; (though both those Natures, must necessarily be united in one person in the Me∣diator, and though both these Natures, may concur in a way sutable unto them for compleating these actions, as to their moral value and estimation) but the meaning is, that such an action belongs to His mediatory Office; and He as our Surety performs it for us; albeit it doth flow from, as it's proper cause, and is terminated in, as it's immediate Subject, one of the natures only.

But you will say, did not both the divine and humane Na∣ture concur in these miraculous works which were wrought by Him, while He was on earth? Ans. Both did concur, but by two distinct operations; the one humane, the other divine. Thus (saith(l) 1.34 Athanasius) as man, He stretched out His hand, but, as God, He did rebuke and cure the disease. And thus, we deny not that some of Christ's actions were Thean∣drick, that the divine and humane actions did, in their own way, concur for perfecting the work; But take any one simple action, and thus, as to it's original, it is either divine or humane. It was the God-head that did assume our nature, that raised it from the dead, that is present with the Church to the end of the world, that preservs and governs His Church, that pardoneth sin, that is worshipped, &c. And it is His Man∣head

that was born, was crucified, rose again, ascended into heaven, prayed, wept, &c. Albeit we deny not that even, as to these humane actions and sufferings, the Deity of Christ did morally concur, adding worth, and making them to be of infinit value, and satisfactory to divine justice in that they were performed by Him who was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God man, though as man; (that is, though the Man-head only did con∣cur as their proper physical cause and immediate Subject) not that we deny that the Deity did support the Humanity, and did concur with, and give a being unto, all it's actions and ope∣rations; but that there was, as to this, any thing peculiar (albeit there was a more ultimat and mysterious union) to Christ: For thus, all of us live, move, and have our being from God, and from all the persons of the blessed Trinity,(m) 1.35 all of them working by one and the same power. And thus the actions of all men might be called Theandrick, and all creature motions Divine, Act. 17.28. Joh. 5.17, 19. &c. And thus we do not, with Papists, deny, that Christ is Mediator accord∣ing to both natures; yea, we do not exclude His divine nature from His Intercession; for, from it doth flow it's worth and excellency; So that it must prevail with God and obtain a grant: And according to this sense, we will not condemn Gerhard (though we like not the phrase) while he(n) 1.36 saith that Christ, as Mediator and God-man, doth pray, the God∣head indeed doth concur in a suteable manner, adding vertue to that sacrifice. But this moral influence is not sufficient to cause the action, which of it self imports inferiority and sub∣jection, to denominat the divine nature. Thus also, accord∣ing to some impropriety of speech, we may say, that God did pray according to that(o) 1.37 communication of properties, whereby that which is proper to the one nature, may not on∣ly(p) 1.38 denominat the person, but the other nature: and thus, as it is said, Act. 20.28. that God purchased the Church with His own blood; so He may be said to pray and interceed for the Church. But while we are enquiring after the sense of words, we must not(q) 1.39 confound the divine and humane Nature,

but must ascribe to each of them, their own properties and actions: and here we might shew the consent of the christian Church from the beginning, all of them(r) 1.40 agreeing in this, that Christus, ut Deus, adoratur cum Patre, ut homo orat Patrem) that Christ, as God, is worshipped with the Father, and that as man, He prayeth to the Father.

As to the 3. Though the thing it self be certain and clear∣ly revealed, yet the way and manner of performance is some∣what mysterious and hidden; concerning which we shall offer some few assertions; The first whereof shall be negative. Ass. 1. It seemeth not to agree with that state of glory, to which our blessed Lord is exalted, that He should(s) 1.41 prostrate Himself before the Father, as He did, while on earth, in the dayes of His humiliation, when He offered up Prayers and Supplications with strong crying and tears, Heb. 5.7.

2. And positively, we need not scruple to say, that Christ now doth interceed by His death and sufferings. If Abel's blood, after it was shed, could speak and cry for judgment to be poured on the murderer, shall not the blood of Christ call and cry for mercy to them for whom it was shed, Heb. 12.24. Christ's merit and satisfaction doth cry and plead for a dis∣charge of the debt, the ransom He hath paid doth appear be∣fore the Throne, and say, Ah! shall not the(t) 1.42 Judge of all the earth do right; shall not the ransomed Captive be set at liberty? But, this being no distinct part of His mediatory Office from His death and suffering, it cannot be that Interces∣sion, which the Scripture holds out as a new ground of encou∣ragement from His ascension and now being in the heavens; and then, though Abel's blood did cry, yet, it is not said that Abel cryed, but Christ Himself is said to interceed; and there∣fore there must be some other thing intimated then the merit of His suffering by His Intercession.

But, 3. While some would explain Christ's Intercession by His(u) 1.43 representing His sufferings and obedience to the Father, I would know what that presenting did import be∣yond

His being once dead, and now living for ever in the heavens; to which, as another thing, His Intercession is super∣added, Heb. 7.17, 25. And I would think, that they who confound His Sacrifice with His Intercession, these two distinct parts of His priestly Office, do, in effect, deny his(x) 1.44 Intercession: for, the other they cannot deny, to wit, that He once offered up Himselfe a sacrifice to satisfie divine justice; and that they do not, cannot hold out the full mean∣ing of that Scripture that holds out Christ to be a priest for ever, after the order of Molchisedeck. See Hob. 7. and com∣pare v. 24. with, 25. But if by this presenting of his death and sufferings be meant any kind of expression or pleading upon the account of his merit and satisfaction, the difficulty will remain; for, the question is, how he doth plead and inter∣ceed for us?

4. While(y) 1.45 other would explain Christs Intercession, by his appearing before the Throne, in our name, and as our Cautioner and Advocat, they say little or nothing for clearing the question. For, it is certain, that, 1. Christ is in heaven; And that, 2. He is the head and Saviour of His people, and doth ap∣pear for them, and in their name: but still it remaines to be shawen, what now he doth for them, and in their name.

5. Therefore, supposing these things as previous and prere∣quisite to Christs intercession, we think that these expresse it best, who will have it to consist in his earnest and serious(z) 1.46 willing and desiring, that his chosen ones, through his blood, should partake of the severall benefits they stand in need of, and that they should have a return to such and such Prayers put up in His name. And that this willing and desiring, may be called Prayer, may appear from what hath been said, Chap. 4. For since Christ doth will such and such good things to be given to His servants; from whom doth he desire? is it not from God? and doth he not direct all his desires to God? and what is that else but to pray to God? But you will say, how doth Christ will and desire good things to us? Ans. Certainly not in a superficiall formall way, he doth most seriously, tenderly and compassionatly will our good; he maketh intercession for us,

saith(a) 1.47 Diodate by fervently desiring our salvation. Ye may take a view of his willing from the copy he left on earth, every step of his life was a demonstration of his most earnest and fervent desiring the salvation of his people. But not to stay on particulars, let us survey that last model of his Prayer, solemnly put up for his people, Joh, 17. O! How many evidences of love and care will that one text afford, and there we will find his willing to be reckoned by him as a part of that Prayer, Fa∣ther, I will that those whom thou hast given me be with me, &c. v. 24. Father, I will, that, is, as if he had said, Father, I pray; and if his willing on earth did deserve the name of Pray∣er, why may not also his willing in heaven? it is not lesse serious, earnest and fervent then it was: distance hath not diminished His affections to His people, but rather, as a tender Father and Husband, He doth the more remember, pitty and compassionat his children and spouse, wandering, as it were, in a wildernesse, and who can take no rest till they see his face.

6. Albeit(b) 1.48 silence may often be called the best eloquence, and ignorance the best knowledge, of things not revealed, yet, we may modestly enquire, whether or not Christ doth some times expresse His desires? albeit He doth not now bow the knee and extend the hand (as(c) 1.49 Calvin speaketh) yet, why should it seem to be inconsistent with His glory to interpose words in behalf of His aflicted members? I do not think that in heaven there will be no use of the(d) 1.50 tongue; the Scrip∣ture seemeth to imply the contrary, Rev. 15.3. and 14.3. and 7.9, 10. and 5.9. &c. Not that with Hymeneus and Philetus, 2 Tim. 2.18. I did think that the(e) 1.51 resurrection is past al∣ready, or, that the spirits of just men, made(f) 1.52 perfect, had tongues and bodily organs wherewith they praise God, or that these things were not represented to John in a vision: but because that form of representation, doth import, 1. That the Angels and Saints in heaven do rejoyce when it go∣eth well with the Church. And, 2. that they expresse their joy by praising God in that way and manner that agreeth and is sutable to their nature and condition; which though it be performed by the will and understanding, yet well deserveth

the name of a(g) 1.53 Song: for, God stands not in need of words and outward symbols: Yea, and 3. in that mention is made of singing, speaking, yea, and crying, and that with a loud voyce, it would appear, that thereby is insinuated, that if these blessed spirits had tongues, they would imploy them in praising of God, and that after the resurrection, both soul and body, in their own way and capacity, shall joyn and be imployed in that blessed work: and if our exalted Saviour, in any case, imploy His tongue to speak, will He not? can we imagine that He will not bestow one word for His afflicted members? that for those whom He so dearly loveth, as to(h) 1.54 wash them in his own blood, He shall not once open His mouth? I think none will scruple to say, that Christ, as man, doth truly and formally praise God, (and though they do not make mention of His words, yet, they do not deny or exclude them) and I know no reason either why we should scruple to say, that He doth as truly and for∣mally (though not in such a(i) 1.55 servil way as while He was on earth) pray. Amongst the reformed Divines I have perused,(k) 1.56 D. Hamond, and M. Neuton, and M. Goodwin, have expressed themselves most clearly in this point; the first af∣firming [that Christ doth really pray for us, and joyn His Prayers with ours, &c.] but, Mr. Neuton more fully, [we have (saith this(l) 1.57 reverend Author) an Advocat in Court, who continually hears, at hand on all occasions, to(m) 1.58 shew his father all his wounds and all his scars, all the prints and all the marks of his bitter, bloody sufferings: ah? Father, may he say, (when there is any thing in agitation for his people) remember what I have endured for them in this flesh of mine, what I have suffered for them in this body here before thee, look upon these wounds and scars, and for my sake be gracious to them, do not deny them their petitions, do not reject them for their un-allowed and bewailed imper∣fections.] And Mr.(n) 1.59 Goodwin. saith, [that Christs In∣tercession is most properly and truly such] But, you will say when doth He thus pray for His servants? we cannot imagine

that our blessed Lord doth alwayes pour out vocall Prayers; and though that were granted, yet, He having so many ser∣vants exercised with so many tryalls, and standing in need of so many mercies, what ground (may such a supplicant say) have I to beleive, that my Saviour is now saying to the Father, Lord; be gracious to such a poor one? Ans. 1. Such as will thus object, do seem to lay too much weight upon that which we only propounded in a problematick way: Albeit some weak Saints, who are much affected with sensible demon∣strations of Christs love and care, may draw some comfort from His words; yet, it is a grosse mistake to think, that mentall prayer doth not as well prevail with God, or that our Saviour would be lesse mindfull of, and compassionat to∣wards, His people, though He did not pour out words in their behalf. There is no question amongst the godly and orthodox concerning Christs bowells and care, nor concern∣ing the acceptance and successe of Christs Intercession, how∣ever it be performed; but only concerning the manner and way that is most sutable to His glory and exaltation; and as to that there is some diversity of opinions. Yet, 2. this ob∣jection will also have place against Christs willing and desiring (which I think should not be questioned) as well as against His words and the expressing of those desires: for, though the mind and will be more active and comprehensive, then that the tongue can follow and expresse all the thoughts and pur∣poses that are there; yet, Christs humane will being of a finite capacity (though advanced to the greatest height of Glory and Majestie that the creature is capable of) it cannot at once, by so many distinct and particular acts, be conversant about all the severall cases of the Saints on earth, and so cannot offer up a particular desire for every Saint in every condition. And thus, for compleating the comfort of believers under their se∣verall tryalls and exigences, we must look up to the divine Nature, and rest(o) 1.60 securely under the shadow of our blessed Mediator, who is God and man: and in this(p) 1.61 D. Tilen hath hit right, when he saith, [that it requires the help of the divine Nature, at once, to hear the Prayers of all the Saints on earth] but in that, he affirmeth the divine Nature to

interceed for us and to present our Prayers, we cannot joyn with him for the reasons brought against the holy Spirits in∣tercession. Can Prayer be separated from religious adoration? and can(q) 1.62 one person of the blessed Trinity invocat, or be in∣vocated, without the other two? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Greg. Nazianzen, Orat. 37. And to whom shall the second person of the blessed Trinity present our prayers, if not to Himself? and with whom shall He in∣terceed, if not with himselfe? which were grosse once to imagine, and to what purpose who can shew? Its true, Christ, as man, doth adore and invocat the whole Trinity, and as God, He doth as truly as the Father and holy Ghost(r) 1.63 hear and(s) 1.64 answer, the distinction and infinit distance of Natures in the Mediator, being a sufficient plea against all the cavils that carnall reason can suggest to the contrary.

But, (that we may speak to the objection) the infinit knowledge of the divine Nature in the Redeemer is a sweet ground of consolation to all that come unto Him; for, thus our blessed Mediator must know all our wants, whereupon must follow an unconceivable communication and manifesta∣tion thereof to the humane Nature, to which the divine is per∣sonally united. So that though the man-Christ, be not omnisci∣ent (as some Lutheran Divines do imagine) yet He is multi∣scient; and albeit the glasse of the Trinity, in which the Saints in glory do see here what is done on earth, be a popish dream, yet, the humane Nature of Christ, being personally united to the God-head, doth from thence, by reall communication, receive, and alwayes hath a perfect knowledge of the condi∣tions of his members, and of their particular needs and straits: for, as man, He is touched with the feeling of our infirmities, (Heb. 4.15.) and so He must know them; yea, while on earth, and in the state of His humiliation, he had such an measure of knowledge, that none needed to testifie to Him of man; for He knew all men, and what was in man, Joh. 2.24, 25. But yet, the main pillar of our confidence must be, 1. His divine and infinit omniscience. 2. The pryce he hath payed,

His satisfying the justice of God. And thus, 3. the cry of His blood, which doth answer every case and condition of all the Saints: there is not a petition thou canst put up, but Christs blood doth (and thus himself may be said to) joyn with thee, and say, Lord, hearken to that poor soul, for whose sake my blood was shed; deny not to it what I have purchased for it. And though this voyce and intercession be metaphoricall, yet, it is reall and most prevailing; though thus rather the Sacrifice then the Priest doth interceed, yet, it is the basis and ground, it is the foundation and the me∣ritorious cause of the prevalency of the other, that proper and formall intercession. And thus, Christ alwayes, in all cases, and for every one of his servants, doth cry, and God alwayes hearkneth and doth answer that cry. The Lord did hear the cry of Abels blood from the ground, Gen. 4.10.11. He heard the cry of blood; Of, 1. a mear man, 2. Of a sinner, (though evangelically righteous) 3. From the ground. 4. Pleading for vengenance against the murderer; And shall he not hear the cry of his blood, who was, 1. His(t) 1.65 fellow; who, 2. knew no sin; and which, 3. is now in heaven; and which, 4. pleadeth for mercy (in which the Lord so much delighteth) and that upon the account of satisfied justice? The cry of blood is very loud, though it were the blood of a slave, how much more the blood of the only begotten Son of God?

And thus, 4. This is the fourth ground of consolation, His ap∣pearing in heaven, and following the cry of his blood shed on earth; His appearing before the judge in that body, that was killed: and thus(u) 1.66 some do think that the scars of his wounds do now and shall for ever remain, and that these are no blemi∣shes nor imperfections, but triumphant monuments of His vi••to∣ry over the devil, of his unconceivable love towards lost man; and so many witnesses and Advocats, to plead for his aflicted members. O! (saith(x) 1.67 Chrysostom) the prints of his wounds are more beautifull, and resplendent then the beams of the Sun.

And as to his proper and formall, yea and vocall, inter∣cession, as while on earth, he did pray for his followers, and(y) 1.68 promiseth to pray for them in some particular cases, and speciall exigencies, and for some particular mercy, to some

particular(z) 1.69 persons, so while in heaven, he may upon such and such occasions interpose for his people. Though we can∣not exactly discover, nor particularly and peremptorily deter∣mine what Christ saith and doth in heaven for us; yet, by reflecting on the copy and samplar of his intercession, which is registrat in the word, we may conjecture what he doth there; and though we should only say, that Christ in the ge∣nerall did interceed by a verball and outward expression of his desire for his people, (though there be no ground for such a limitation, but much to the contrary) yet were not this very comfortable? albeit in his solemn farewell Prayer Joh. 17. He did not put up any particular petition for any one of the disciples, but in the generall did interceed for all the eleven, yea, and for all these who, to the end of the world, were to believe through the gospel, they were to preach, v. 20. Yet, the disciples were no lesse refreshed and benefited thereby then if severally he had prayed for every one of them. The Lord well knows the meaning of Christs Prayers, and will, in return to them, make an application to every one as their need requireth, and he will no lesse hear, and answer Christ, Praying for all his members, then if he only prayed for one of them.

O! then lift up your heads, and shout for joy all you dis∣consolated ones; Joseph, your brother liveth,* 1.70 he hath moyen in court, ye shall not starve, he will provide for you the best of the land, the good land of Goshen; he will interceed for you, the king can refuse him nothing, he hath taken off his ring, and put it on Josephs hand, and hath set him over his house, that according to his word all the people may be ruled, Joh. 5.22. Eph. 1.22. Mat. 28.18. What need you fear, though your condition be as sad as Jobs was, if with him (Job. 19.25.) ye will remember that your Redeemer liveth, and for this very end and purpose that he may make intercession for you? his trade and employment in heaven is to plead for you, Heb. 7.25. The (a) smoak of his incense ascends up before God for ever, he will not cast thee out of his Prayers,(b) 1.71 he will not forget thee nor suffer thy cause to miscarry, he ever liveth to make intercession for thee. What though thou canst but

sigh and groan, though thou canst but chatter like a crane, and mourn l••ke a dove; what though thou canst not speak, when thou comest before the king: O! but thy Advocat knowes well what to say in thy behalf; he is eloquent and well ac∣quaint with the language of Canaan, he can draw up thy bill and order thy cause aright, there is no imperfection or defect, no inequality in his intercession; and the judge will passe over thy ro••ving and distempers, he will not take advantage of thy distracting thoughts, of thy deadness, and bewailed imper∣fections, he will hearken to what thy Advocat saith for thy cause, and accordingly will pronounce a favourable sentence, 1. Joh. 2.1, 2. Joh. 11.42. And now thou mayest answer Solomon's question, Prov. 20.6. and say thou hast found a faithfull one whom thou mayest safely trust, he will not betray thy cause, Heb. 2.17. He is not so taken up with the mul∣titude of clients and causes as to forget thee, he never lost a cause wherewith he was intrusted, Joh. O. 37.39. and he cannot dy, and thou be forced to imploy ano∣ther who knowes not well where to begin; he ever liveth, Heb. 7.25.

Ah! (you will say) but who will plead the cause of a money-lesse man, I have not so much as some few tears to offer unto him. Ans. He will for(b) 1.72 his own sake appear for those who have(c) 1.73 fled for refuge to lay hold on him, he cannot refuse his honest supplicants, He hath not an heart to reject them, he will in no waies upon no termes put them off, Job. 6.37. His name is (the poor and destituts friend) Isa. 61.1, 2. Mat. 11.5. He is our friend and neer kinsman, he will do it freely, he is not so near to Angels, he took not on him their nature, Heb. 2.16. they are not called his bre∣thren; but this is our priviledge, Heb. 2.11. yea he is yet nearer unto us, he is our Father, Is. 9.6. yea we are members of his body, of his flesh and of his bones, Eph. 5.30. What need we then fear to come unto Him?

Ah! (but will the doubting sinner say) may not the Advocat play His part and plead well, and yet lose His cause, I am such a wretched sinner, what can be said in my behalf? Ans. though he undertake thy cause, yet he will plead in his own

name, he hath moyen with the judge, he is one with him, Joh. 10.30 Though he be the Son of man, yet he is also the Son of God; and will the Father then reject his suit? he de∣sires him to ask and promiseth to give, Ps. 2.7, 8. and w••ll he not keep his word? And the Son professeth that he is al∣wayes heard, Joh. 11.42. And wilt thou doubt any more of the successe of his intercession? Ah! shall the(f) 1.74 wonder∣full Counseller, the Prince of peace, he who is Immanuel, God with us, interpose between God and us, and shall he not prevail and make peace? And, O! what matter of con∣solation may it be to all those who have fled in unto him, that we have an Advocat so nigh to God, and so nigh to us? He is our(g) 1.75 brother, and Gods(h) 1.76 fellow and equall; That we have, 1. such a kind and compassionat, 2. such a great and powerful Advocat, 3. such a trustie and faithfull Advocat, what need we then fear? 1. If money be required, behold our Surety with our ransom in his hand, that inestimable pryce of his blood, 1 Tim. 2.6. 1 Pet. 1.18, 19. 2. If power and au∣thority, behold our king sitting at the right hand of God, highly exalted above all principalities and powers, to whom is committed all power in heaven and earth, Phil. 2.9. Mat. 28.18. 3. If requests, favour and entreaties, (which prove very effectuall with the ingenuous) behold our inter∣cessor to supplicat and entreat for us, Heb. 7.25. Rom. 8.34. If justice complain, behold a ransom and satisfaction to the outmost: if mercy must also be acknowledged and dealt with in a suitable way to its soveraignity and freenesse, behold in∣treaties and supplications; behold a friend thus to interpose for us, so that we may here apply that word, Heb. 7.25. he is able to save to the outmost, or all manner of wayes (for so the(i) 1.77 words may also be rendered) by all means he will have our happinesse and salvation promoved and secured to us: Yea, and here we may take in a third, he is not only able to save to the outmost, that is, perfectly and compleatly, and, as it were, every bit and crumb. And, 2. by all manner of waies and means: but also, 3. at all(k) 1.78 times and for ever. He was the Saviour of the Jews as well as of us Gentiles, and he will save for ever. His salvation shall never be lost,

his ransomed ones shall never perish; and all of Christ, his di∣vine and humane nature, do concur for our salvation, and all his life was employed for us. 1. His birth; for unto us a child is born, Unto us a son is given, Is. 9.6. 2. His death, he dyed for us, 1 Thes. 5.10. 3. His rising again, and living for ever, Rom. 4.25. Heb. 7.25. Thus all of Christ, his life first and last, and every period of it, laid out for us, he is wholly for us. And, ah! will not we be for him wholly? Ah! remember ye are no more your own, he hath bought you at a dear pryce, 1 Cor. 6.19, 20. O! view the several st••ps of your salvation, what a mistery of wisdom, love, care and condescension may appear in it. Is it not well(l) 1.79 or∣dered and sure in all things? And now, what can hell and Sathan say? what can thy conscience alledge? yea, what can the holy law and justice of God object against thee who trusts in his name? Its true, hell can never be satisfied, thou hast prin∣cipalities and powers to wrestle with, though thou be justi∣fied through faith in his blood, his ransom and intercession make hell to rage, the(m) 1.80 strong man must be disquieted when he seeth his house spoiled, and the captive set at liberty; he will pursue, but he shall not overtake, he shall not be able to bring back (though he may vex and molest) the prisoner: And our blessed Lord shall bruise him under thy feet shortly, Rom. 16.20. And in the mean time, all the calumnies and re∣proaches, all the lybells and challenges which this(n) 1.81 accuser of the brethren can bring against thee, shall be cast over the bar; he hath no moyen at court, he will get no hearing: and therefore, the Apostle had reason to break out in that tri∣umphing exultation, and say, who (either in hell or earth, for in heaven there is none) shall lay any thing to the charge of justified sinners? who is the devil or man, dar challenge them? Is not Christ at the right hand of God, appearing there for us, to go betwixt us and all the accusations can be brought against us? If any can object against the worth of his blood, the sufficiency of the pryce he hath payed and the grounds of his intercession, let him speak, but otherwise the sinner is secure, Rom. 8.3, 34. 1 John 2.1. Oh! but you will say, I know it is so of a truth, devils and men cannot

wrong me; but, can I not wrong my selfe? may I not through my folly ask a serpent in stead of a fish, nay and take it into my bosome, till it sting me to death? Ans. Thy Advo∣cat will not undertake a wrong cause, he will not wrong thee, though thou wouldest wrong thy self; he will appear for thee, and against thy foolish suit, and he will say, Lord, pity that poor deluded creature for whom I have shed my blood,(o) 1.82 grant not his fool••sh desire, further not his wick∣ed device against himself; but though he hath askt a(p) 1.83 scor∣pion, let him have an egge. And the(q) 1.84 father will say, let it be so, let him have a corrosive, as most profitable rather then a cordiall to feed his disease; let him him have a bitter potion for his health (will the great Physitian say) rather then that delicious cup of poyson which he desires; he will give what is good but he will suffer no evil to touch him, Ps. 84.11. Ps. 121.7. And if at any time for thy tryall, he suffer thee to fall, he will raise thee up again; thou shalt not for ever be left in the snare, thou canst not(r) 1.85 utterly perish, none is able (neither Sathan nor thy lusts) to pluck the out of Christs hands, and he will not quite his grips for one that is weaker then himself, he will never part with thee, Joh. 10.28.

But you will yet say, O! but as we are thus ready to mistake; so also to forget, or not mind our condition, our wants and necessities, and we are exposed to so many tryalls, temptations and hazards, that we cannot foresee them Ans. But yet our Redeemer and Head discerns them all alar off; he did forsee Peters fall; and prayed for his recovery, and thus provided a remedy before the patient knew of his disease, Luk. 22.31, 32. He will not wait till we imploy him, he will do as our need requireth, though we be not sensible, and do not know what we stand in need of.

O! but you will reply, if I did stand in need of some few things only, this were some door of hope; but my wants are so many that I cannot expect a supply of them all; What, shall I have so many helps and so much provision for my jour∣ney? shall Manna daily be rained down on my tent, while I am in this wildernesse, and the immortall crown of glory put

on my head so soon as I enter into the promised land? If I were a Moses, Daniel or Job, it were not so much; but, how can I believe that such a vile and wretched sinner as I shall be thus dealt with? Ans. O! but behold thy Advocat with a pryce in his hand, to lay out for all thy debts, and to pur∣chase all thy mercies: if the cry of his blood do not outcry thy sins, if his merits be not greater then the mercies thou de∣sirest, thou mayest fear; but since his treasures can never be exhausted, since they are indeed such as the Sparish ambas∣sadour (alluding to the golden mines in Jndia) said; his Masters were without a bottome. O then! let your joy be full, the father will look over all thy imperfections and blemi∣shes, all thy sins and provocations, though never so great and many; and he will look to him who stands at his right hand, who hath made a mends for all the wrongs thou hast done; and who is the(s) 1.86 propitiation for all thy sins, and he will say, I pity this ungrate wretch, I freely par∣don all his offences for thy sake, since he hath come unto thee and given thee his employment; since he hath intrusted his cause to thee, it shall not miscarry; I can deny thee nothing, let him have his desire, ask what he will he shall have it, Mat. 7.7. &c. And our blessed Advocat will turn to thee and say, I have dispatched your businesse, ask and spare not, and whatsoever ye shall ask, be it never so great, if good for you, I will give you my word (which is surer then all the bonds ye can imagine) ye shall receive it, that your joy may be full, Joh. 16.23, 24. Joh. 14.13, 14. &c. Oh! will you ponder these strong supports of faith, these sure grounds of consolation; and ye who did never yet fully believe, nor could be comforted by that great word of(t) 1.87 promise, Rom. 8.28. I did indeed (will you say) think that God did bestow many good things on his honest servants here, and that all should be well with them hereafter; but, that all things, all the crosses and losses, all the tryalls and various dispen∣sations of providence that befall them here in their pilgri∣mage, should contribute and work together for their good. I never could be perswaded to believe, I did not imagine that such a thing was possible, especially since sense and reason,

and the daily complaints of the Saints did step in, as so many evidences and witnesses, to depone, that it was not so. O! ye jealous and suspicious ones, ye who walk too much by sense, and are so(n) 1.88 slow of heart to believe this word of truth; O! thou who dost not prize thy priviledge, and art not thankfull for thy mercies, which thou wilt not know or ac∣knowledge, remember who Christ is, and what he is to thee, what he hath done and suffered for thee, and what now is his work and businesse; what desires he(x) 1.89 continually puts up for thee; and be no more jealous of him, but rebuke thine own unbeliefe. O! thou child of Light, who hitherto hast(y) 1.90 walled in darknesse, cast off thy sables and mourning attire, and run to the full breasts of Christs Intercession, and suck from thence matter of all joy and consolation. O! re∣member your Redeemer liveth, and that he liveth for(z) 1.91 ever to make intercession; his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his great work and businesse in heaven, is to plead for and procure what he desired to his servants while he was on earth, viz, the fulnesse of their joy, that his(a) 1.92 joy may remaine in us, and that our joy may be full. As for the grounds of this intercession, and the reasons why our blessed Saviour doth undergo such a work and employment for us, we shall only name three. 1. The office he hath undertaken, he is the high Priest of our profession, Heb. 3.1. And he will be a faithfull high Priest to make reconciliation, Heb. 2.17. he is a priest for ever, Heb. 6.2. and therefore he will for ever(b) 1.93 make inter∣cession for the people, Heb. 7.26. He cannot offer up a sacri∣fice, he is in glory and cannot now die; but he is still a priest and must be doing, and therefore he will interceed; he lived on earth to execute the one part of his priestly office, to offer up himself for the sins of his people; though he did preach and pray, yet his sacrifice was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his life on earth; and now he liveth in heaven, and his main work there, is to

make intercession for us; he still executes his kingly and pro∣pheticall office, he still rules and defends us as our king, he yet stands at the door and knocks, he is the great prophet and instructer of his people; and, what are we? it is our honor that we are his underlings, his ministers and servants: and therefore he will also be a priest for ever; and since there is no other part of that office remaining now to be executed, no other part that can sit his condition and beseem his glory, he must interceed, and thereby answer the type. When our high priest goeth in to the holy of holies, he must bear the tribes on his heart, their names must be engraven there, and appear for them and in their name. He will not be called a titular priest, he will not have an empty stile, if he be a priest for ever he will ever be acting as a priest; he will not keep the name for what is already past, there must be some present office (and that not idle and without work) and em∣ployment, some thing to answer the word, else he would dis∣dain it; and thus he having while he was on earth purchased a pardon for us, our peace and reconciliation with God, all the mercies we stand in need of, and the immortall crown to be put on our head when we have finished our course, he will now in heaven plead and maintain our right, and see us put in possession of these things he hath purchased to us.

2. His love, that mysterious and unconceivable love (whose(c) 1.94 dimensions we cannot fathom) will set him a work to do exceeding aboundantly above all that we can think or ask; he who spared not his own blood for us, will spare no pains for promoving our happinesse, his glory will not make him for∣get his spouse in her rags, he must still be acting for us, he must have an hand in every step of our happinesse; as he is the author, so he must be the finisher of it, Heb. 12.2. As he was the author to purchase, so he will be the finisher to effect, and to plead for the accomplishment of our salvation; as he is a faithfull, so he is a mercifull, high priest; he will leave no means unessayed for procuring our reconciliation and promoving our comfort and felicity, Heb. 2.17.

3. His sympathie, his fellow-feeling, the head in heaven is sensible, and doth complain of the pain his members on

earth do suffer, Saul, Saul, why persecutest thou me? Act. 9.4. He was a man of sorrows, and acquainted with griefs, Is. 53.3. He is, 1. a man, and as our brother he is affected with our troubles and afflictions. But, 2. he is a man of sorrows, which he did bear for us; he was wounded for our transgressions, and will he not be touched with the feeling of our infirmities? v. 4, 5. And, 3. he was acquain∣ted with grief, and that not only, that thereby he might purchase our joy and comfort, that his grief might be a plaister to heal all our wounds, v. 5. But also, that by that experience, he might learn the more to sympathize and be touched with the feeling of our sores, and might be the more fit and able to pity the tempted and afflicted, Heb. 2.18. and, 4.15, 16. O! how doth his bowels yearn towards us in the day of our trouble? he pitieth us and cannot forbear; he must help, he must plead and interceed for us; Yea, not only, 1. when we are following duty, and meet with cros∣ses in our way; But, 2. also when we are out of the way, and are eating the fruit of our evil doings, and smarting be∣cause of our sins: Yea and, 3. he pitieth us when we are grieving him; not only our crosses, but also our sins do move him to compassion, and stir up his tender bowels; he not on∣ly sympathizeth with us, while we are in the furnace, but also while we are(d) 1.95 wallowing in the mire. O! what a strange inference and connexion must there be between our sining and grieving of him, and his sympathizing with us and pleading for us? and yet, the Scripture holds out, not only a connexion and compatibility of these together, but also some kind of inference and illation, as if our sins did move and pre∣vail with our compassionat Saviour to interceed for us; If any man sin, we have an Advocat with the Father, 1 Joh. 2.1. Ah! should it not rather have been said, if any man sin not, Christ will be his Advocat, but if he sin, he who came to(e) 1.96 destroy the works of the devil, will not own such a one who doth the devils work? But yet, for thy comfort, O mourning sinner, its written, If any man sin, &c. Its true, it is written that thou shouldest not sin; these things write I unto you that you sin not, saith the Apostle, by way

of preface, and to ward off a mistake that we should not sin, is the end and designe of all our rods and mercies, of all the Scriptures and of Gods works towards us, of Christs death, intercession, &c. But yet, if any man sin out of ignorance, frailty, &c. Christ pitieth them, he will not desert their cause, he will not justifie them in that, nor plead for a liberty for them to sin; but he will plead for a pardon, and that they may be preserved from sin there after. Ah then beware thou abuse not this mercy and rare priviledge, say not we will sin that Christ may pity us, and plead for us: its a sure signe of a gracelesse soul to say, let us add sin to sin, that grace may abound: how doth the Apostle abominat such a vile infe∣rence? Rom. 6.1. Though the Lord, to magnifie the riches of his free grace, may make grace abound where sin hath aboun∣ded, Rom. 5.20. yet if thou wilt cause sin abound, because grace hath abounded, it is an evidence that grace hath not, and (if thou continue in that desperat resolution) never shall abound to thee; and though Christ will plead for sinners, yet if thou dare sin that he may plead for thee, thou hast rea∣son to fear that thou art none of those for whom he doth, or will plead.

But you will say, if Christs intercession be such a sure and exquisite ground of consolation and confidence, the people of the Jews must then have been in a sad condition, they being destitute thereof. Ans. There be two extreams which wee should here shun; the one making it begin too early; the other making it too necessary, and laying too much weight upon it. As to the 1. Some imagine that Christ before his incarnation did interceed, and thus as God [for then he was not man] he must appear, and pray for his people: We will not repeat what hath been already said against that opinion, only now let us briefly view the argu∣ments already brought, or which we conceive may be made use of for that strange (as it appeareth to us) assertion.

1. It may be objected, that we have the Mediators reverend interposing represented to us in that parable of vine-dressers interceeding with the master, Luk. 13. beside what is holden forth by the typicall services pointing out Christs inter∣cession.

Ans. We need not now run to that acknowledged rule,(d) 1.97 Symbolick Theology is not argumentative. We must not extend a parable beyond it's scope: and it is certain, the(e) 1.98 intent of this parable was nothing else but to hold out the Lords long-suffering and patience towards that people, and the inevitable ruine of all those who notwithstanding would continue in their unbelief and disobedience. And as for the vine-dresser, who interceeds that the fig-tree might be spared,(f) 1.99 Theophylact thinketh that every man is the dresser of his own vine.(g) 1.100 Cajetan will have Michael, the Arch-angel (who, saith he, was set over the Jews to be their Guardian) to be this vine-dresser. Others (as(h) 1.101 Theophylact in his second conjecture) will have every mans proper tutelar Angel to be this vine-dresser and intercessor; the English Divines do think the faithfull Ministers to be their vine-dressers: for, they, like(i) 1.102 Paul and Apollo, do plant and water the vine-yard; and, l••ke Moses, Samuel and Amos, do interceed for the people committed to their charge.

And Christ, as Cajetan thinketh, is rather the Lord then the dresser of the vine-yard: But, though we would yeeld Christs Intercession to be here adumbrated, as certainly it was in several types; yet, that is so far from concluding the point, for which it is alledged, that it doth sufficiently confute the same: For, what is typified, is not as yet exhibited; and there∣fore these shadows, as useless, must evanish when we may be∣hold the substance and truth.

2. Object. Sympathy is a main ground of intercession: but there was sympathy flowing from a covenant-relation be∣fore the incarnation: Is. 63.9. In all their afflictions he was afflicted, in his love, and in his pity he saved them. Ergo. Ans. These words are spoken of the Father, the Angel of whose presence is said to save them, and whose Spirit is said to be vexed, v. 10. as usually in Scripture the holy Ghost is called the Spirit of the Father, so by the Angel of Gods pre∣sence there, judicious Interpreters do understand the Media∣tor, the eternal Son of God; so that the former words can∣not be meant of him, according to that appropriation of works and attributes which is frequent in the Scriptures; albeit it

be certain, that as to the thing it self, which is here spoken of, none of the persons of the blessed Trinity must be excluded: And therefore we Answer, 2. That this is a metaphorical and borrowed kind of Speech, taken from the manner of men, as the Jewish Doctors (cited by the(k) 1.103 English Divines) well ob∣serve; like unto that kind of expression in Deut. 32.10. Psal. 17.8. Zech. 2.8. &c. And therefore sympathy in the Lord Jehovah (as a(l) 1.104 judicious Divine, speaking to this purpose, saith) doth only import, 1. That he knoweth the afflictions of his people. 2. That he mindeth help to them; and so this kind of sympathy cannot infer intercession: otherwise all the persons of the Trinity must be said to inter∣ceed for us. But that sympathy, which we made the proper and immediat ground of Intercession, was that real humane and proper Sympathy which is in the humane nature of Christ, whereby he is said to be touched with the feeling of our in∣firmities, Heb. 4.15.

As for Christs delight in the habitable parts of the earth, Prov. 8.31. and his good will to his people before the incar∣nation; which from that learned Author may be alledged as a branch of the former Objection. We answer, Those who have known this judicious man, or are but a little acquainted with his Writings, will say, that such as would alledge from him such grounds for that assertion, do wrong themselves and their cause. For, in them is no other thing h••ld forth, but Christs love towards lost man, his purpose to procure their reconciliation with God, and his readiness in due time to take on their nature, and in it to suffer and do what may contribute for their happiness; but they hold out no ground for his In∣tercession, more nor for his suffering before the incarnation. But as he is said to be the Lamb slain from the foundation of the world, so his blood may be said then to cry; which must be the Intercession there meant by that Author, as may fur∣ther appear from the following Objection.

3. Object. He was our Mediator before the incarnation: He was King, Priest and Prophet; and as a Priest he must

have then his judicial appearances for his people. Ans. He was Mediator by virtue of that satisfactory sacrifice he was to offer up for his people: God accepted his bond and set the captive at l••berty before the terme of paiment came. And he was then King and Prophet, because of that which he was once to do and suffer as a Priest: N••ither did it import any thing not beseem••ng his infinite and glorious Majesty to go∣vern his Church as a King, and by hi•• Word and Spirit, as a Prophet, to reveal to them the way to salvation; but he could neither suffer nor interceed (which are the p••rte of his pri••s••ly Office) till he was m••n. So much for v••n••••••••tion of 〈◊〉〈◊〉 judicious Divine, and for clearing what may be object••d ••••om him.

But, 3. and more pungently, it may be objected, that the Father saith to the Son before he assumed our nature, ask ••f me and I shall give thee, &c. Psal. 2.8. and therefore he must either be disobedient to his Father, for he must ask before he took(m) 1.105 on him the seed of Ahraham. Ans. These words are relative to Christs ascending into heaven. O 〈◊〉〈◊〉 (s••••th(n) 1.106 an eminent practical Divine) So full of joy was the Fa∣thers heart, that he had his Son in heaven with him Whom he had begotten from everlasting; who was lately dead, and, in a manner lost; and therefore (as it were) new begotten: I know you will a••k me now for all you have died for, and this I promise you bef••re hard, before you speak a word and make any request to me, you shall ask nothing but it shall ••e gr••••ted. Yea, the Apostle, Act. 13.33. applyeth the preceeding words, Thou art my Son, this day have I begotten thee. (Which may be made use of as an objection against this interpreta∣tion) unto the time of Christs resurrection. For, by his re∣surrection from the dead he was declared to be the Son of God with power, Rom. 1.4. And in Scripture things are often said to be done when they are manifested and declared to be, according to the rule of the(o) 1.107 orthodox Fathers against the Arians. Yea, in one and the same verse we have (as(p) 1.108 Rivet well observeth) both the eternal and natural genera∣tion of Christ in these words, Thou art my Son; and the temporal manifestation of that which was from eternity,

this day (pointing out the time of his resurrection and as∣cension) have I begotten thee. That is, now is it manifest (to those who have seen and believed the manifold demon∣strations of thy divine Power) that thou art my Son whom I have begotten from all eternity, and now thou being risen from the dead and ascended into heaven, ask what thou wilt and it shall be given unto thee.

And as thus the series of the words, and the infallible in∣terpretation of the Apostle, do shew, that this invitation, to ask, doth relate to the time of his ascension, and so to the humane nature which only died, rose, and ascended; so also the matter of the petition: For, the heathen Gentiles which there are promised to be given to him upon his asking, were not brought unto Christ till after his incarnation and mini∣stery; yea not (as to any considerable part and number) till after his ascension; and therefore we must either say, that Christ did ask and was not heard, or else that he did not ask till he took on him our nature, and in it did interceed and prevail.

5. Obj. Christ was the Angel or Messenger of the covenant before he was man, Mal. 3.1. and Joshua, his standing be∣fore this Angel while Sathan did stand at his right hand to resist him, Zech. 3.1, 2. doth imply his appearing and plead∣ing for Joshua, this was that Angel that was sent before the people of Israel to keep them in their way, Exod. 14.19. and, 23.20, 21. Act. 7.38. 1 Cor. 10.9. Heb. 12.25, 26. He was that Angel of the Lord that pleaded for Jerusalem, Zech, 1.12. He it was that appeared unto Hagar, and promised to multiply her seed, Gen. 16.7, 10, 13. He was one of the three(q) 1.109 Angels, which assuming an humane shape as the other two, did appear unto Abraham, and with whom Abraham pleaded; Gen. 18. Thus we see his condescension and appearing to his Servants, yea to Hagar that rebelli∣ous bond-woman, and did he not then appear for them? Ans. we may not now digresse to speak to that school-debate(r) 1.110 concerning the mission or sending of the persons of the blessed Trinity, their appearing and manifesting themselves, and the appropriation of attributes and actions to each of

these inseparably united persons; only for clearing the pre∣sent case we would offer some few particulars, 1. When any one of the persons of the glorious Trinity is said to be sent, or to appear to act, speak, or do by any visible symbole or re∣presentation, or by a vision, or spirituall manifestation, and that either in a transient way as to the prophets of old, or by an habituall and permanent work, as when the Spirit doth renew the heart after its first pattern. 1. We must not imagine any separation of these essentially united persons, that one can be present where the other two are not; or that one can act and do what the other two doth not; for they have one nature and so the same presence, they have one power and so the same work; and therefore that work and symbole whe∣ther sensible or spirituall, whereby one of the persons of the Trinity doth in some particular manner appear and manifest himself, must be the effect and product of all the three, al∣beit for this end and purpose that it may in some speciall maner and upon some particular account represent, and have a pe∣culiar relation unto some one of those blessed persons, and not to the other two.

Neither, 2. must we imagine, that what is said or done in a(s) 1.111 vision, or by sensible(t) 1.112 symbols and representations, is personally and really acted by those glorious persons; but thereby is held forth, 1. that naturall order and distinction of the persons of the Trinity; an order in subsisting and work∣ing, but no inequality or subjection of one person to another, sed ut personarum (saith(u) 1.113 Tilen) sic actionum personalium ordo ac distinctio hoc pacto de signatur. 2. Thereby is signified that(x) 1.114 appropriation of attributes and works, which is foun∣ded upon that naturall order, and doth flow from the volun∣tary economy and dispensation in their way of acting and con∣veighing the good things in the Gospel-offer to the sons of men.

And thus, 3. What is said of Christ his appearing and being present by some sensible symbole, or of his intercession repre∣sented

to the prophets in some vision, doth not import that for that time he did personally appear, and did then inter∣ceed for his people, but that according to that eternall trans∣action and covenant amongst the persons of the Trinity, he was in time to take on him our nature, and in it really to act what then was represented: and thus even then he was the Angel of the Covenant by vertue of that eternal transaction; and accordingly his dispensations did, from time to time, an∣swer, and in some manner represent that paction and agree∣ment, and adumbrat what, in due time, he would personally do and suffer for the Elect; as his appearing, conducting and comforting the ancient people by some sensible signes of his presence, untill the(y) 1.115 fulness of time came, and then he ap∣peared in our nature personally united to the divine, and in it did really perform what had been formerly only shaddowed forth and typified: then he did execute the office of a Priest in all it's parts, offering up himself in a sacrifice on earth, and then ascending into heaven there to appear and interceed for us for ever: And thus we grant that Christ did typically and symbolically interceed and appear under the Old Testa∣ment, though not properly and personally. So much for dis∣covering the first rock.

As for the second, the judicious(z) 1.116 Mr. Goodwin seemeth to ascribe too much to Christs intercession, as it is contra di∣stinguished from his sacrifice: we will only offer these few particulars from that elaborat Treatise of the triumph of faith from Christs intercession.

1. This was (saith he) so necessary a part of his priesthood, that without it he had not been a compleat Priest: for, he had then left his Office imperfect, and had done it but by halfes, seing the other part of it, the work of intercession, lay still upon him to be acted in heaven. sect. 5. chap. 2. pag.(a) 1.117 (mihi) 72.

2. Yea, this part of his priesthood is, of the two, the more eminent, yea, the top, the height of his priesthood, ibid. pag. 79.

3. Yea, all his priesthood would have been in-effectual if he had not acted the part of a Priest in heavenby intercession; for, by his death he did but begin the execution of his Office, in

heaven he ends it; and if he had not fulfilled his Office in both, the work of our salvation had not been fully perfected; it was therefore as necessary as oblation it self, ibid. pag. 81.

4. Yea, so prevalent of it self it is, that we might build upon it alone, even as much as upon his death. ibid. chap. 5. pag. 100.

5. The whole application of his redemption, both in justi∣fying and saving us first and last, hath a special dependance upon this his intercession; this all Divines do attribute unto it, calling his death medium impetrationis; that is, the means of procurement and obtaining it for us: But his intercession medium applicationis, the means of applying all to us. Christ purchaseth salvation to us by the one, but possesseth us of it by the other; the end of his death is adeptio juris, purchasing a right unto salvation; but of intercession procuratio ipsius salutis, the very saving us actually and putting us in posses∣sion of heaven. ibid. chap. 3. pag. 85. and chap. 4. pag. 93.

6. Although his being a Surety holds true of all parts of his office; yet it doth in a more special way refer unto his in∣tercession, ibid. pag. 96.

There be some other expressions to the same purpose here and there intermixed all alongst that Treatise; but, these are the most material on which he most insisteth. We do not condemn, but most heartily comply with, this great Divine in his design, which was to demonstrat the prevalency of Christs intercession, and to hold that out as a sweet cordial to believers in all their fainting fits, and a soveraign Catholicon to which they may recur for removing and preventing every distemper they are subject to. O! for a heart to prize, and a tongue to expresse that mystery of love, care and tenderness of our glorified Redeemer towards his poor servants, wrestling with many tryals and difficulties in this their pugrimage. O! what bowels of sympathy and compassion are discovered by his continual intercession for us: and all the texts cited by this Author, and the several reasons drawn from thence, do only prove, 1. That Christ doth truly and properly interceed for us, that his intercession is distinct from his oblation and sacrifice. 2. That his intercession must prevail, that the Fa∣ther can deny him nothing.

And therefore we shall not need to make a particular an∣swer to the several mis-applications of these Scriptures, for making out what they do not bear. The intelligent reader may, at the first view, discern this to be the scope they aim at, and that they cannot reach the length to which they are drawn by this accurat Disputer. We shall only then in a word pro∣pound some few considerations, which may help to discover the fallacy of his inferences.

1. Albeit there be so many grounds and reasons for the successe and prevalency of Christs intercession, yet all of them suppose his suffering and satisfying the justice of God, with∣out which there was an(b) 1.118 impossibility lying in the way of the salvation and acceptance of sinners. Christ, as our Surety, could not plead and interceed for us till he had paid a price suf∣ficient; till the bond was cancelled, he could not plead for the liberty of the captive. Hence,

2. To say that we may build upon his intercession alone, seemeth to be directly contrary to that word; Heb. 9.22. Without shedding of blood there is no remission of sin. We will not enquire what the Lord, out of his soveraignty, might have done, or whether or no he in his infinit wisdom (which is a depth we cannot fathom) could have found out another way: but, supposing the eternal appointment to save lost man by a Mediator, I cannot see how our Surety could interpose upon another account then the satisfaction of justice, or, how justice should be satisfied, and that just threatning accompli∣shed, In the day thou eatest thou shalt die, Gen. 2.7. If Adam must not(c) 1.119 die either legally or personally, either he or his Surety in his room; and therefore we will find our redemption and salvation so frequently ascribed to his death and blood, that we need not name any one place; amongst many, only look on these few, Act. 20.28. Rom. 3.25. and 5.9. Eph. 1.7. Col. 1.14, 20. Heb. 10.19. 1 Pet. 1.2. 1 Ioh. 1.7. Rev. 1.5. and 5.9. &c. But I know not any one place in which our redemption is ascribed to his inter∣cession; though it be a most effectual mean for conveighing and putting us in possession of these blessings which he hath purchased to us by his death.

Yea, 2. To affirm that his intercession alone is sufficient, is to make (though I know this Author will abominat such an(e) 1.120 assertion) Christ to have died in vain. Was Christ so prodigal of his precious blood as to lavish it out for that which some few words might have effectuated? We must not then rob him of the honour of his death, that thereby we may extoll him in his intercession.

And then, 3. If he were not a compleat Priest without it, the condition of believers under the old Testament must have been most sad and deplorable; and the popish Limbus patrum, that Prison, not heard of till many years after the captives had made their escape, must have been a desirable paradise to them who had not a compleat Priest, to go between them and the devouring flames, and to(f) 1.121 tread the wine-presse of the fiercenesse and wrath of the Almighty God. And as for the time of their misery, the popish Doctors must have hit right; for, since he did not appear in heaven to interceed for us till he ascended, and if he was not a compleat Priest with∣out this intercession, the time of his ascension must be the(g) 1.122 day of their liberty, and enjoying that happinesse which was suspended till then.

3. We do not deny that Christs intercession is medium applicationis, a most effectual and alwayes prevailing mean for obtaining to us, and putting us in possession of all the good things he hath purchased for us by his blood; but yet, with∣out this believers were saved of old, and he was a compleat Priest able to make their peace and reconciliation: and there∣fore, though his intercession be most comfortable to us, yet, it is not of such absolute necessity, that without it his blood would have been shed in vain; the judge of the whole earth could not deal unjustly, he would not have kept the captives in prison after their(h) 1.123 ransom was paid; although he who laid down the money had not taken upon him the person of an Advocat to plead, and of an Intercessor to request, that justice might be done to him: but yet, it is very comfortable

that our Surety doth alwayes appear for us before the Throne; and that he liveth for ever to make intercession.

4. We cannot go alongst with this learned Author while he saith, that Christ was not a common person representing others in this his last work of intercession, more nor in the first of incarnation, ibid. chap. 4. pag. 97. For, if he inter∣ceed for us as our Surety, Mediator, &c. (which he grants) then certainly as a common and publick person. Neither do I see any solid reason why we may be said to die, rise and as∣cend with him, (which he affirmeth) and not also to inter∣ceed with him: It is true, there is some peculiar reason why in his death, in some special manner, he may be said to stand under the relation of our Surety, and so of a publick person; because thereby he paid our debt and satisfied divine justice, which we had wronged: but as to the other particulars he instanceth, I can see no difference between them and his In∣tercession, as to the present case; and the difference he al∣ledgeth is nought: For, (saith he) this last work, viz. of Intercession, lay not upon us to do. What, is it not our duty to interceed and pray for our selves? but of this enough. Only I think it somewhat strange, that this Author knowing the point of Christs proper and(i) 1.124 formal Intercession, to be so problematically spoken of by eminent Divines, (though I see no reason why it should be questioned) should notwith∣standing make it so necessary a part of his Priesthood, that without it he had not been a compleat Priest, &c.

But, let none imagine, that by this our endeavour to vin∣dicat the sufficiency and efficacy of Christs death, (that com∣pleat ransom for our sins, abstracting from all other grounds of faith and consolation, which our compassionat Saviour, out of his tender bowels, hath been pleased to super-add, that our joy may be full and stable) we did purpose to call in question the truth, or to diminish the worth and prevalency of Christs Intercession; which is such a sufficient abundary (as that(k) 1.125 Author speaketh) of consolation to poor be∣lievers, a(l) 1.126 daily preservative and continual plaister to heal all their sins. Oh! let us abominat such a cursed designe, and thankfully prize and improve this great priviledge, that

we have such a noble Advocat and Intercessor appearing in heaven for us. O! let us therefore come boldly unto the throne of Grace, that we may obtain mercy and find grace to help in time of need, Heb. 4.16.

Having premised these things for guarding against extre∣ams, and for discovering, 1. That the Jews enjoyed not the priviledge of Christs intercession. 2. Yet, notwithstanding they wanted nothing absolutly necessary for their salvation and happiness; we come now to give a positive and direct answer to the question, viz. That the beleeving Jews were under the same covenant of grace which we are under, that they had the same promises, the same crown proposed to them, and the same way to life and felicity; so that they wanted nothing essentially requisite to their happinesse; for as now there is not, so neither was there then any other name given among men whereby they must be saved but the name of Jesus Christ; neither now is there, or ever was there salvation to be found any other way, Act. 4.12. He is the Lambe slain from the foundation of the world, Rev. 83.8. Jesus Christ the same yesterday and to day and for ever, Heb. 13.8. He is the Lord which is, which was, and which is to come, Rev. 1.8. God was (saith the Apostle speaking of the time past, and of the Jewish Church, 2 Cor. 5.19) in Christ reconciling the world unto himself. The promise then was made and ordained in the hand of a(m) 1.127 Mediator; Gal. 3.19. Yea in some sense they had the benefit of his inter∣cession; for he being then slain in the irrevocable and infallible decree and fore-knowledge of God, his blood then, though not actually shed, did cry, and as properly as Abels after it was shed: but this (as hath been shown) was no proper inter∣cession, and rather the cry of the sacrifice then of the Priest. But, 2. Though Christ was a compleat Priest and Saviour of the Jews, yet great, and many are the priviledges of the Christian Church beyond the Jewish, in which respect judi∣cious Interpreters do think that the least in the kingdom of heaven (that is to say they, under the full discovery of the Gospel mysteries) is said to be greater then he who was one of the greatest of them that were born of women, Mat. 11.11.

and Heb. 7.22. Christ is said to be made a Surety of a better Testament, and Heb. 8.6. to be the Mediator of a better Co∣venant: and upon this speciall account, and by way of excel∣lency 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he is called the Mediator of the new Testa∣ment, Heb. 9.15. and 12.24. And that not only because Gospel-ordinances, are now more clear, full and spirituall, but also because of Christs ascension into heaven, his appearing there in our name as Gods remembrancer for us, and (as(n) 1.128 one speaketh) the rain-bow about the throne, that when the Lord looks on it, he may(o) 1.129 remember (though he cannot forget) his Covenant, and(p) 1.130 turn away his anger, and not stir up all his wrath; that our high Priest having taken on him our nature, is touched with the feeling of our infirmi∣ties, and therefore maketh continuall intercession for us.(q) 1.131 Happy was thou, O Israel: what Nation was like unto thee who hadst such a Saviour; but more happy are we who have this Sa∣viour now appearing in Heaven for us, and pleading our cause.

Obj. Christ told his Disciples, Joh. 16.26. That he would not pray for them. And if he would not pray for his Disciples, for whom will he pray? Ans. Such a glosse is directly con∣trary to his promise, Ch. 14.16. And to his practice, Ch. 17. And were it not blasphemous once to imagine, that our blessed Lord would thus at(r) 1.132 one breath so palpably contradict himself? As for the sense of these words, Joh. 16.26. Some with(s) 1.133 Gerhard do answer, That Christ doth not simply de∣ny that he will pray for his Disciples, but only in some respect; he would not pray for them as enemies, and strangers. 2. As to some particular petition, he will not now pray for their reconciliation, and the acceptance of their persons, they be∣ing already in the state of grace. And, 3. as to some parti∣cular end, that they may be beloved of the Father, since the Father already loved them, not only, 1. with that eternal love of Election; but(t) 1.134 also, with the, 2. love of actuall reconcili∣ation, and. 3. complacency in them. 2.(u) 1.135 Cajetan Ans. That Christ doth not deny, that he will pray for them, but he suppresseth that, (having already promised it) and would' not now mention it, but would speak to another ground of their consolation, viz. the Fathers love.

3.(x) 1.136 M. Goodwin Ans. [that these words are the high∣est intimation that can be, that he will and doth pray for us: when men would most strongly intimat their purpose of kind∣nesse they mean to do for one, they use to say, I do not say that I love you, or that I will do this or that for you, which is as much as to say I will surely do it, and do it to pur∣pose.]

We will not stay to multiply(y) 1.137 interpretations; But that with which we close (al••eit these we have brought may also serve for clearing the words) is that of the learned(z) 1.138 Tolet, [I do not say I will pray, that is, (saith he) I need not to pray for you, not that I will not pray, but that my formall intercession is not necessary, for the love of the Father is such to you, and my death and satisfaction such a real pleas∣ing Sacrifice, that he will refuse you nothing ye will ask in my name, ye must not think that my intercession is of such absolut necessity as my suffering] Which interpretation, as it seemeth to be most agreeable to the scope of the words, and for clearing what hath been lately said by(a) 1.139 us; so also with the like phrase upon a contrary occasion, Joh. 5.45. Do not think that I will accuse you to the Father(b) 1.140 that is, I shall not need to do it, Moses and his Law will be enough to con∣demne you, and though ye had never heard of me, his writ∣tings will sufficiently serve for your damnation; and yet else∣where he tells them, that this shall be their condemnation, that light is come into the world, and that if he had not spoken unto them they had had no sin, (viz. in comparison of their aggravated guiltinesse) and that upon this account it shall be more tolerable for Tyre and Sidon at the day of judgement then for them, Joh. 3.19. and 15.22. Mat. 11.22. So that not only Moses and his writings, but also Christ and his Gospel shall accuse them; So, though I did not pray (saith he) yet you would no lesse then your Fathers who lived before my incar∣nation come speed, though for your greater comfort, I will also interceed for you.

But you will say, what grounds of consolation can Christs intercession afford to us, since while he prayed for himself he was not heard? He thrice prayed that the cup of his sufferings

might passe from him; yet notwithstanding, he was made to(c) 1.141 tread the Wine-presse of the fiercenesse and wrath of al∣mighty God. Ans. 1. It were lost travell to stay to confute(d) 1.142 Sergius, Honorius and other Monothelits their hereti∣call glosse, who affirm that Christ had no more a humane and naturall will then he had sin, but that he did speak these words in our room and name. 2.(e) 1.143 Damascen (the papists great Patriach) is no lesse ridiculous in his conceit, while he affirms that Christ did not truly and properly pray, but only in appearance, shew and resemblance. 3. Therefore let us a little view what these who are more solid and judicious have offer∣ed for clearing the place.

And we will begin with Aquinas his distinctions. And thus, 1. Christ(f) 1.144 (saith he) did will the removing of the cup of his sufferings with a natural and sensitive will, not with a rational will, for thus he did choose it, and thirst after it. 2. If with a rational will (since it were absurd to say that his will had no reason) yet as led and directed by(g) 1.145 inferior reason, which pondereth only humane and sensible motives, and not by superior reason, which perpendeth spiritual and divine considerations.

3. Christ did(h) 1.146 will the cup to passe from him according to some natural and indeliberat motion, arising from the sen∣sual appetite, but according to his will led by deliberat reason, he submits and saith, not as I will, but as thou wilt.

4. Christ(i) 1.147 willed the removal of that bitter cup with an ineffectuall (velleity) not with a positive and proper will, it was rather a wishing and woulding (viz. if the condition were feasable) then a true willing for the present.

5. Christ(k) 1.148 willed that cup to passe, not absolutely and peremptorily, but only conditionally, and upon supposition, if thus God could be honoured, and man saved; he willed not upon any(l) 1.149 termes, and all things being considered, but only in some respect.

But(m) 1.150 Mart. Becan taketh another way for clearing the dif∣ficulty [It is (saith he) one thing to pray, another thing to propound a simple and ineffectuall desire, thus Christ did not pray while he said, let this cup passe from me, but did express his natural desire, which he did restrain while he subjoyned not as I will, but as thou wilt] And he gives three reasons for this interpretation: 1. Because we may not offer up our indeliberat and in-efficacious desires to God prayer-wayes, but we must perpend what we ask, and ponder our words; we must not take things as they appear at the first view, but we must consider them as circumstantiated, and as relative to that end for which they are appointed of God. 2. We must pray in faith and confidence to be heard; but, such a desire could not be put up in faith: For, Christ knew that he was to drink that cup, and therefore he knew as well that his de∣sire was not to be granted, As he who said, O mihi prae∣teritos referat si Jupiter annos. 3. If Christ did pray that the cup might paste from him, he must at once pray for both parts of the contradiction; for, he presently addeth, not my will, to have this cup passe, but thine, that I may drink it, be done: and then he concludeth thus, Transeat à me calix iste, non fuit oratio, sed explicatio naturalis affectus quo Christi humanitas abhorrebat à morte.

To which may be added a fourth reason, such a desire as is contrary, 1. to promise, covenant and transaction. 2. To office and calling. 3. To the glory of God's truth and mer∣cy expressed in the Word. 4. To prophecies of old, and the then more fully revealed Doctrine of the Gospel. And, 5. To the salvation of man; could not be put up prayer-wayes to God by our faithfull high Priest and compassionat Saviour; But that desire to have the cup of his sufferings to passe from him, had been thus contrary to, &c.

5. Christ did most earnestly thirst after this cup. With(n) 1.151 desire he desired it, Luke 22.15. He was, as it were, straitned and pained till he drank it, such a longing desire had he after it, Luke 12.50. And how resolutely doth he en∣counter and meet it. Mat. 26.46. Iohn 18.4. And would he then pray contrary to the desire of his own heart, and thus act contrary to what he prayed for?

6. Whatever men who know not the mind of God, nor what is good and expedient, hic & nunc, may do or pray in reference to their sufferings; yet, to say, that our blessed Lord, who knew that he must(o) 1.152 suffer and then enter into his glory, would pray against his suffering, is not very probable.

7. Will any wise man ask a thing upon a condition that he knoweth to be impossible? and is it not all one as to ask a thing that is in it self impossible? It were no lesse ridiculous to de∣sire that we might flee if we had wings, then to desire wings whereby we may flee. And if any man, to shew his affection to such a thing, did make use of such words as might import a present desire; yet, there is none but would allow to him so much candor, as to interpret his words as expressing what he would do, (viz. if the condition were placed or possible at least) and would not think him to be so foolish as to ask upon a condition he knows to be impossible.

Yea, 8. Supposing that both these(p) 1.153 desires were ex∣pressed by way of prayer and petition, yet, it may appear from what we are to say, part 4. concerning the sense of conditional petitions, that Christ did truly and properly desire that he might drink that cup, and that he did not either desire or pray that that cup might passe from him: and thus we may con∣ceive the meaning of the words to be this, [O, Father, if it were possible, (if it might stand with thy glory and the sal∣vation of man, for he is not speaking in reference to Gods power, or of the possibility of the thing simply considered) I wouldà desire to be freed from this cup, which innocent nature, according to it's innate propension and sinless appetite after self-being and preservation, so much abhorreth, and must needs abominat: But yet, since I know that it is not thus possible, but that thy glory, in the salvation of man, doth call for my suffering, this is it that I do desire and do pray for, that thy will may be done, and that I may drink this bitter cup] And can we imagine that the thoughts and desires of Christs heart were not the same then which they were a little after? Ioh. 18.11. O! How pathetically there doth he reject such a desire? For, saith he, the cup which my Father, hath given me, shall I not drink it? And how doth he

abominat such a desire flowing from Peter? and how smart∣ly doth he take him up? Get thee behind me, Sathan, Mat. 16.22, 23. And can we think that Christ would har∣bour such a(n) 1.154 desire in himself, and offer it up in prayer, which in Peter he calleth Sathans motion? But, you will say, doth not Christ in his prayer propound this desire? Ans. Every thing spoken in Prayer is not askt; neither doth it belong to the matter and object of petition, but may be brought by way of narration, meditation, motive, &c.

9. What if it were said, that the first words of this prayer (as that of the afflicted, Ps. 102. from v, 3. to 12.) do rather contain a complaint then a petition? as if he had said, [O Father, how doth nature abhor this cup? and if I would give way to it's complaint, and did not reflect on the glorious ends of my suffering, I could not but desire that this cup might pass from me; but, I will not entertain such a mo∣tion; for, I heartily acquiesce in thy will and holy appoint∣ment: and this is it that I do indeed desire and pray for, that thy will may be done.]

10. But, we have too long digressed in speaking to the matter of this prayer by way of enquiry; (for, we purpose not, we need not now peremptorily determine) let us only add some two or three words. 1. Some may perhaps think, that Christ, looking upon his sufferings in themselves, and ab∣stractively without reference to the end, he could not but(o) 1.155 abhor them; and why might he not give way to such an apprehension, that rhe bitterness thereof might be a part of his suffering? and thus put up a conditional prayer against them; not that absolutely, all things being considered; or relatively, as they were a mean to such a glorious end, he did not desire them: but meerly to shew the reality and great∣ness of his sufferings in themselves, and to leave an(p) 1.156 ex∣ample to us how we should carry under our tryals, viz. that though we may be sensible of them, and may complain of

them; yet, with submission and a perfect resignation of our selves to Gods will and disposing: especially since it is cer∣tain, that Christ did many things for to be our copy and ex∣ample. Thus he did(q) 1.157 praise God, Ioh. 11.41, 42. and why might he not also upon this account here pray to God?

2. (saith(r) 1.158 Gerhard) Christs will did either look to what was about him, viz. the wrath of an angry Judge, his bitter sufferings, &c. And thus he desireth, that the cup might passe from him; Or, 2. He did look to the coun∣sel of his Father and the fruit of his sufferings, and thus he submitteth.

3. Others may think that Christ did not simply depre∣cat the cup, but that it might quickly passe; ut post breve certamen (as(s) 1.159 Calvin speaketh) triumphum ageret.

4. Some may conceive, that by the cup he did not un∣derstand the cup of his bodily and sensible sufferings, but the spiritual cup of desertion; of which also he complained on the crosse, while he cryed out, My God, my God, why hast thou forsaken me? and though he did not simply pray against all soul-trouble, as knowing that to be a necessary part of our ransome; yet, might he not pray against the extrea∣mity of it? and that some measure and degree of it might be with-held? &c.

But whatever was the object of Christs prayer, we need not doubt of it's acceptance and success; I know thou alwayes hearest me, Ioh. 11.42. And the Apostle, speaking inde∣finitly of the prayers which he offered up in the dayes of his flesh, but more especially of his prayers in the time of his suf∣fering, testifieth that he was(t) 1.160 heard, there was none of his prayers that were rejected, Heb. 5.7.

2. There is none can imagine that Christ did(u) 1.161 absolute∣ly pray that that cup might passe from him, and the condition (upon which he may be said to have askt) not being placed,

he cannot be said to be refused, since he only upon that condi∣tion did ask.

And, 3. If these words, let this cup passe, contain a prayer, yet, it is none of his(x) 1.162 mediatory prayers put up for his ransomed ones: and therefore, though we did suppose that Christ was not heard in that which he askt, 1. Conditionally. 3. For himself. Yet, there were no ground to fear that what he asketh absolutely and to others by vertue of his own pur∣chase, that he will, or can, be refused.

You will say, did not Christ thus pray for them who cruci∣fied him? Luk. 23.34. He prayed that the Father would forgive them, and yet how few of them were pardoned and converted? Ans. 1. with(y) 1.163 Thomas, that Christ did not pray for all those who had a hand in his death, but only for the Elect amongst them. 2. Though we would(z) 1.164 suppose that our blessed Lord while he was breathing out his last words did put up a Prayer for his cruell enemies, yet it will not follow that he can be denied any thing which as Mediator he asks for his people, for whom he shed his blood. Its cer∣tain Christ did many things for our example, and to be a pat∣tern for us, and if thus he prayed for all his persecutors that prayer was not Mediatory but exemplar; and that Christ in his suffering did so carry as to leave us an example, the Apostle testifieth, 1 Pet. 2.21. He then left us an example that we should follow his steps. And accordingly the saints have lookt on this copy, Stephen Act. 7.60. and James the brother of our Lord; who (as(a) 1.165 Jerom witnesseth) when he was cast from the pinacle of the temple did pray for pardon to the murtherers, saying, Lord, forgive them for they know not what they do.

We will not multiply trifling objections, but that which seemeth mainly to prevail with some(b) 1.166 Schoolmen is, be∣cause that all power in heaven and in earth, is given unto him, Mat. 28. ver. 18. Wherefore should he then in the exercise of that power run to the Father, and by prayer ask, as it were, a new licence? There is no man who of himself may not uti suâ potestate, use the power that is put in his hands: Hence they conclude that Christ doth not truly, ex∣presly

and properly pray, but only improperly, and in some sense [virtualiter & interpretativè] Ans. The Lord doth not so give, and communicate power and authority to any creature, yea not to the man Christ Jesus, as one creature giveth to another, for he still retaineth, and keeps his own propriety and right, and must therefore be acknowledged to be the principal owner and Lord; and therefore it cannot derogate from Christs gift, that in the exercise of his power, he, by prayer and intercession, acknowledge his dependance on the Father; and why may he not observe the same method in governing, whereby he came to, and was put in possession of the government? Though he was a son and heir, yet he must ask a possession, Ps. 2. ver. 7, 8, Why may not he who did ask before he got, also ask before he give and let out? and that it is so, he hath once and again told us for our comfort; and this objection cannot prove the contrary, but rather holds out a notable ground of encouragement to all those who run unto this our faithful and mercifull high Priest, who ever liveth to make intercession; that since he hath such moyen in heaven, since all power is put in his hands, therefore will nothing be denyed to him, nor to them who ask in his name, according to that sweet and ample promise, Joh. 14.13, 14. &c.

So much for the first branch of this Section. As to the other: It were a conceit too ridiculous, if any would collect from these figurative invitations to the heavens and earth to praise God, that they were capable of such an exercise, that they could praise God, or call upon him; but there are one or two of these grounds for such expressions, when they oc∣cur in the Scriptures.

1. The heavens and earth with all their furniture, may be said to declare the glory of God, be cause the beholding and contemplating of them may, and should be an occasion, invi∣ting and exciting man to his duty to admire and proclaim the power, wisdome and glory of their maker; and thus objective∣ly and occasionally, these inanimate creatures may be said to praise God.

2. Because that order, beauty perfection which they have(c) 1.167

kept unto this day (not having as yet lost their first lustre they had when they came from the presse) may shame degene rate man, and cast him in the dust to confess, that any of these base creatures, which God hath put under his feet, if it were capable of reason and to converse with God, would be more fit to draw nigh to him and be employed in such an heaven∣ly employment then sinful men, who have lost Gods image and all their native beauty and ornaments; who have so ex∣ceedingly polluted themselves, and who take such pleasure to wallow in the mire, and who dare rebell against their Maker, to whom the senselesse creatures have alwaies been obe∣dient.

3. Since God, out of his generall bounty, and as the great Lord of heaven and earth, doth provide for all their Host, and doth answer and satisfie the natural appetite of inanimate creatures, and the sensitive desire of the brutes; these may be said in their own way, and according to their capacity to call upon God, viz. 1. By the voice of subordination and sub∣jection unto, and dependance upon, him. 2. By the voice of natural exigence, and of want and indigence: Thus, Ps. 104. 27. and 145. 15. the eyes of all things are said to wait upon him, that he may give them their meat in due sea∣son; and ver. 21. the Lyons particularly are named, and those unruly proud beasts are said to stoop, and seek their meat from him; and then ver. 10. all his works are said to praise him, who is good to all, and whose tender mercies are over all his works.

4. Such a glorious employment may be ascribed to these creatures not absolutely, but hypothetically, and by way of supposition; not that they are capable of such an exercise, but if they could, if they were fit to be thus employed, its their duty to which they are infinitely engaged, and it would be their happiness to be thus exercised; though we Alas! who have the honour to be called to such a glori∣ous work, do undervalue, and slight this great privi∣ledge.

Sect. 2. Who once were, but now are not capable of, nor called to offer up this spiritual Sacrifice?

Whether the Angels and Saints in glory do pray; and whether the devils and damned, may pray and call upon God?

That Angels and Men while viators, and before they were stated into an unalterable condition, might have offer∣ed up their desires to God, and so were capable of, and fit to be employed in this spirituall exercise, will not, I think, be denyed by any; and it is no less certain that devils, and the(a) 1.168 spirits in prison, the souls of the damned now in torment dare not, they may not now look up to God, they dare not now draw nigh to him who is a(b) 1.169 consuming fire to them, they will not worship him and present their sup∣plications to him, and though they were able and willing, it were to no purpose, God would not accept of them who have let the acceptable time pass away: It is to no purpose to supplicate the Iudge after the sentence is pro∣nounced.

But it is more dubious whether or not good Angels, and the(c) 1.170 spirits of just men made perfect do pray, that there is no unfitness in the thing, is granted on all hands; but the question is, whether now de facto, they are thus em∣ployed, or if all their work be to behold, enjoy, admire and praise him who hath put an incorruptible(d) 1.171 crown upon their heads. 2. If the Church triumphant doth in the gene∣rall pray for the Church militant, that God would preserve them from the rage, and malice of devils and men, that he would comfort, and strengthen them under all their trials and temptations. 3. If also in particular, such and such Saints, do pray for such and such mercies, to such and such particular persons.

As for the two first branches of the question, orthodox

Divines do not deny, that the Angels and Saints in glory do, 1. pray, and 2. in the general, offer up their desires for their brethren, while they are standing in the open field exposed to the violence of so many and potent enemies, that the Lord would pity, uphold and strengthen them; albeit they call to Papists for some evidence from Scripture, before they determine that as a point of faith and indubitable truth. Hence the learned(e) 1.172 Chamier doth bring all the arguments alledged by Papists unto the triall, and hath discovered their weakness; yet not denying, but on the contrary granting that there is much(f) 1.173 probability in the thing; only he doth(g) 1.174 deny that the Saints in glory do know our particular exi∣gences and straits, and that peculiarly they pray for such and such mercies to such and such persons: But of this more when we come to speak against our invocating of, and pray∣ing unto them.

But it may be askt, whether the souls in glory do now pray for any thing to themselves? And here(h) 1.175 Thomas speaks more sparingly then the later Papists, affirming that they only pray for the resurrection and glory of their bodies, since they stand in need of no other thing to compleat their happiness: But Al.(i) 1.176 Alensis will have them, not only to pray for what they want, but also for what they have, that their happiness may be continued with them. And the com∣mon opinion amongst them, though it be not so gross, yet it hath a most fabulous foundation, viz. that the(k) 1.177 Saints in glory, as to the measure, degree and increase of their happiness, are yet, as it were, on the way, and are subject to some mutation, and thus are capable of a farther measure of happiness which they do pray for, and for all the means whereby this their accidental happiness (as they call it) may be promoved.

We will not digress to confute that conceit, and to shew that after(l) 1.178 death we are judged, and stated into an un∣alterable condition, that the tree must ly as, and where,

it falleth, that this day of our life is the time we have to run the race, to fight the good fight, and that with our dayes we must finish our course, that we must be judged according to the deeds done in the body, after the night of death cometh, no man can work any more; the long day of eternity is for wearing, and not for purchasing the crown, or any pearl to be added to it: And why should I prove what the Lord by a voice from heaven hath attested, that these who die in the Lord are blessed, and that their works done on earth do follow them? but in heaven they rest from their la∣bours, Rev. 13.14. I did think that heaven was our home and(m) 1.179 resting place; and if after the Saints be come thither, they be yet in viâ, I would ask when they shall come to their journeys end? For I see no reason why unto all eternity they may not alwaies be panting after, and endea∣vouring for some new addition to their happiness (according to their principles who plead for this accidental felicity, to which they ascribe so great a latitude) for, if after the crown is put on their head, it be lyable to so many changes, I know not when it wall be so fixed, that it will suffer no new altera∣tion and addition: If the particular(n) 1.180 judgment after death doth not state us into an unchangable condition, why should the generall Judgment do it?

2. As for Alensis his(o) 1.181 conjecture, it doth suppose that the Saints shall never be secure of their happiness which they enjoy, and that we shall be still under the Ordinances; and that we must use the means after we have attained the end, that the state of glory is alterable, and the sentence of the great Judge revocable.

3. As to Thomas his opinion, it is more probable; but the souls in glory, being so fully satisfied with the beatifieal vision and fruition of God, they can have no anxiety, fear, unquietness, or dissatisfaction with their present condition; and though their bodies be in the dust, and they may be said to long for the consummation of their happiness, in the ri∣sing

again of their bodies, and their partaking (according to their capacity) of the Crown of felicity; yet since they are sure that the day of Coronation (when both soul and body, being united, shall be filled with glory) is approaching, it may be questioned, whether or not they pour out these longings and desires prayer-wayes to God? For they being now above Ordinances, and faith being changed into vision, and hope into fruition, it seemeth most agreeable to that state, that prayers also should be changed into continual praises.

As for that place, Rev. 6.9, 10. which is mainly urged for their praying for the consummation of their happiness, (albeit the prayer there mentioned, is intended against their persecu∣tors; and only in the return made, ver. 11. there is a word which may aime at the Resurrection, which though it be there promised by God, yet it was not askt by them; and it is mentioned there rather to design the period of time, and date of the return of their prayer, then as a part of it.) I do not deny that some of our(p) 1.182 Divines do seem to say, that it is a proper prayer; yet we rather think with Tironius (whom Ribera on that place citeth, and though a Papist doth not re∣ject) that the souls of them who were slain for the Word, are there said to cry for vengeance on persecutors; not that they did truly, and properly pour out any such complaint against them, unto whom, while on earth they prayed for mer∣cy and pardon, but that their sufferings and their blood (like(q) 1.183 Abels) did cry against ••••e murtherers, and such as suc∣ceeded to them in their cruelty and persecution.

As for the souls in hell, they are to come to their (as it is said of Judas, Act. 1.25. that he went to his) own place; that place of torment, of weeping and gnashing of teeth; that place of dispair, cursing and blasphemie (and so cannot be a place of hope, supplication and prayer) they know how false that fancy is, which commonly is ascribed to(r) 1.184 Origen; and that they shall never come out of that

prison untill they have(s) 1.185 payed the very last farthing; and they not being solvendo, and never able to satisfie for the least offence (but must still contract new debt) therefore can conceive no ground of hope that ever they shall escape; and thus in dispair they continually belch out cursings and blas∣phemies.

We do indeed read of a conference between a rich man in hell, and Abraham, Luk. 16.24. &c. Where Dives be∣moaneth his sad condition unto Abraham, but dare not look up to God and present his supplications unto him: But it was for no purpose to him to run to the empty Cistern, after the fountain was stopped; its folly to run to the Saints for help, when the Lord himself doth hide his face. And the scope of this parable (so its conceived to be rather then a History) is to show how hopelesse and remedilesse the condition of the damned is, and that they need not look either to God or man, for help and relief.

You will say,* 1.186 Is it not their duty to call upon God? are they not as his creatures obliged to worship him?* 1.187 Their pri∣son and bonds, cannot discharge them of that debt. Ans. Every part of immediate worship, should rather be considered as the creatures priviledge then duty; though Subjects must wait upon their King, yet they may not approach the Throne without a call; Whosoever, whether man or woman, did thus come unto Ahasuerus into the inner Court, he must die, none was to be spared but he to whom the King held forth the gol∣den Scepter, Esth. 4.11. And now the damned are(t) 1.188 chaffs, and God to them is a(u) 1.189 consuming fire, and he hath told them he will never stretch forth the golden Scepter to them; and therefore they may not, they dare not draw nigh to him, they have lost that priviledge, and prayer can be no more a mean to them of good, whatever may be said of it under some subtile abstraction, and the naked consideration of it as a duty, which they little mind, or regard; and therefore the very thoughts of a communion with God, and drawing nigh to him in any Ordinance, must be a torment and abhorring unto them; and though they may not, yet it leaves not off to be their sin, that they do not draw nigh to God, because through

their own fault they have brought upon themselves that cur∣sed incapacity, which now is(x) 1.190 both their sin and their misery.

You will say, did not the devil pray to God,* 1.191 and ask a licence to plague Job; Job 1.11. and 2.5. And did not the devils beseech Christ to suffer them to enter into the herd of Swine?* 1.192 Mat. 8.31. Ans. Its one thing to(y) 1.193 ask from God, another thing to pray unto him; though he who pray∣eth must ask, yet every sort of asking is not a prayer, unless it be a religious asking, by way of adoration and worship; it is a religious offering up of our desires to God, as a part of that homage and service we owe to him, and that thereby he might be glorified: But Sathan did not thus ask from God, whose worship and service he abhorreth, and whom in all his wayes he laboureth to dishonour: and therefore he cannot be said to pray unto him, whatever he may ask from him. Though Papists dare(z) 1.194 dispute, yet none of them are so im∣pudent, as to deny that Oratio est actus Religionis, and that it doth import a religious adoration of God.

If you enquire how Sathan dare ask any thing of God, whom he laboureth to dishonour in all his wayes? Ans. Though Sathan be already sentenced, and sent to prison; yet that sen∣tence will not be fully executed, as to his torment and con∣finement, till the great and generall Judgment; and there∣fore, though now he be in everlasting chains of darknesse, yet he is said to be reserved unto the Judgment of the great day, Jud. ver. 8. And therefore during this time of hard repri∣vall, some links of this chain are now and then loosed, and this(a) 1.195 prisoner is permitted to ascend out of the bottomlesse pit, as an executioner of Gods wrath, to deceive, insnare, and plague a wicked, secure and rebellious world; and he thirsting after mans ruin and misery, and the dishonour of God, may be permitted to ask a licence to plague sinners, and to chastise the godly (though he intend their ruin). And the Lord in wrath to him and the vessells of wrath, and for the tryall of his servants, may give to him, as his Lictor and Offi∣cer a commission, and grant his desire, and yet make his work become a(b) 1.196 snare to himself, and in that great day

reckon with him for all his snares and temptations laid before the sons of men.

O! ye who are yet in the land of the living, and under the use of the means; when ye consider the case of the devils and damned, praise God that your case is not as hopelesse and irrecoverable; as theirs, that the door is not yet shut upon you, that ye may draw nigh to God; that the King is yet on the Throne of mercy, stretching out the golden Scepter unto you, so that you need not fear to approach and present your supplications unto him: O! Be of good courage (may I say as they unto blind Bartimeus, Mark 10.26.) rise, he cal∣leth thee, and if thou answer his call, he will not, he cannot in(c) 1.197 any wayes reject thee. O! But take heed that thou mispend not and squander away the market day: What knowest thou O man! how soon thy glasse may be turned? it may now be the evening of thy day; O! then run, that night surprize thee not: O! run to the King for a pardon before this short day of thy reprivall be past. I have read of one, who being askt why he prayed so much; O said he, I must die; O! remember this, all ye that forget God, that forget your selves, and do not consider what ye have lying at the stake, if you do not present your supplications to the King, while he holds forth the golden Scepter unto you; if thou make not thy peace with him whom thou hast provo∣ked, while thou art in the way, thou wilt be sent to the prison, from which there is no out-coming; Mat. 5.25, 26. Oh! draw nigh to God in time, and consider your wayes before he come against you as an enemy to tear you in pieces, when there will be none to deliver you, Psal. 50.22.15, Though ye would then cry to him, it would be to no pur∣pose; he will laugh at your calamity, and mock when your fear cometh as desolation, and your destruction as a whirle-wind, Prov, 1.26, 27. Though thou wouldst howl to God to all eternity, though streams of tears; yea, though of blood should continually drop from thine eyes, it should do thee no good. O! that ye(d) 1.198 knew in this your day, the things that belong to your peace, before they be hid from your eyes; this is the

acceptable day, this is your day of prayer, and the day of Gods hearing; come then with confidence unto the throne of grace, and he will give you an answer of peace.

Sect. 3. To whom is the Golden Scepter stretched forth whether the unconverted should pray, &c.

IN the description of this solemn performance. Ch. 3. Its said to be an offering up of(a) 1.199 our desires to God: all we who are on our journey and travelling towards our eternall home, who have so many wants and are exposed to so many tryalls, are called to look up to God, and present our requests unto him; so that it may be called the pilgrims passe, scrip and provision: this sweet duty doth ly upon all who are yet in the land of the living, and it is our priviledge and happinesse that we may thus look up to God for a supply of all our wants, that so long as we are on our journey we have such a kind Master and provisor, who will not deny us any thing that we shall ask of him.

But while we say that prayer is the pilgrims talent, where∣with he can only trade in time: though, for time and eternity, for this life and that which is to come, we do not deny Christs intercession: for though our blessed redeemer be entered in∣to the promised land, yet his people and servants are sojourn∣ing in the wildernesse, and as our surety and head he appeareth in heaven for us, and though he hath no personall wants which he can present to the Father, yet the head in Glory pitieth and compassionateth his suffering members; and thus being touched with the feeling of their wants and infirmities he pleadeth their cause, and maketh continuall intercession for them. We will not now add any thing to what hath been said(b) 1.200 Sect. 1. having spoken of that subject there at so great length; only with Petrus (e) Tarantasius, we may(c) 1.201

here observe, that while Christ was a Viator, and till he fini∣shed his course on earth and entered into his glory; he prayed not only for others, but also for himself; but now while he is a comprehensor and doth sit at the right hand of God, cloa∣thed with honor and majestie, and is put in possession of so much felicity as the humane nature is capable of, and thus standing in need of nothing for himself, he can no more pray for himself, but only for his ransomed ones, who in this their pilgrimage are labouring under so much weaknesse and infirmities, and who are lying under so many burdens and wants.

But to speak of us mortalls, who are travelling to eternity, and have this price put in our hands, and this help for our journey, there be here two sorts of persons (as in the former Sections) upon whom this duty doth ly; 1. The godly; 2. The wicked. As for the first, it will not be denyed that Gods children have an(d) 1.202 accesse to their Father, purchased to them by the blood of Christ, that they may come boldly un∣to the Throne of grace; that they may obtain mercy and find grace to help in time of need; that in every thing they should let their requests be made known unto God; that the effectuall fervent prayer of a righteous man availeth much; that the seed of Jacob do never seek his face in vain; if such knock, he will open; if they seek, they shall find; and whatso∣ever they shall ask, it shall be given them. And there needs be no more question concerning the wicked,* 1.203 were it not that Antinomians Object, If such would draw nigh to God in prayer or any other Ordinance they would the more provoke him to wrath, their prayer being an abomination unto him, Prov. 28.9. And what could such chaffe expect, but that they should be burnt up when they approach to him who is a consuming fire? Heb. 12.29. Ans. Its a sad thing to consider how far Sathan (transforming himself into an Angel of light) hath prevailed with some eminent Professors, who laying a great claime to holinesse and Gospel-liberty under that vizard, have opened a door to all loosenesse and profanity: thus these grand preachers of free grace (I mean Antinomian seducers) as they cast off themselves all(e) 1.204 cords and bonds, calling

it a legall course to subject themselves to the holy Law of God, or to look on it as a rule obliging them to conform their actions unto it; so they would exempt the wicked from their duty; telling such that nothing can, or ought to be, done by them for fitting and preparing them to beleeve and embrace Christ.

And thus they have made all the world, at once Out laws; and happy must the world now at length become, when there is no such thing in it as sin: Which will of necessity flow from these principles; for where there is no Law, obliging the sons of men to conformity and obedience, there can be no sin; sin being nothing else but the transgression of the law, 1 Ioh. 3.4. But they tell us, that now under the Gospel there is no such thing as a Law obliging any man to obey it; yea, some have come that length of impudence, as to(f) 1.205 affirm, that Christians are not only free from the mandatory power of the Law, but that it is blasphemous in Divinity, and monstrous in Nature to make the Law a rule of life. Thus one of them in the Pulpit cryed, Away with the Law which cuts off a mans legs, and then bids him walk: And thus not only the godly, but also the wicked are become(g) 1.206 Libertines, yea, and innocent and sinlesse creatures. 1. The godly, because they not being under the Law, but under grace and the im∣mediat direction of the Spirit, they cannot be said to trans∣gresse the Law. 2. Neither will the wicked be found guilty; for they, not being obliged to do any thing, or to use the means for obtaining of grace, nor to mourn for sin, repent, pray, &c. they cannot be guilty of the breach of any (affirma∣tive at least) precept; nay say they, those who will not fol∣low such a course, do run away from Christ to themselves, from the Gospel to the Law; and the further they go on in that way, they must provoke the Lord the more; all their performances being an abomination unto him, whom with∣out Faith (which they have not) they cannot please, Heb. 11.6.

We may not now stay to confute these Dreamers. Only for removing what is now objected against the wicked, their obligation, duty, and liberty to pray, We would offer these few Assertions.

Asser. 1. The Gospel, as it is not opposite unto, and de∣structive of, the natural and morall Law, so neither doth it abo∣lish or diminish that obligation, which the Law at its first promulgation did lay upon the sons of men: We are no lesse then the Jews, lyable to that curse, Gal. 3.10. If we do not obey it in all things; how doth the Apostle, Rom. 3.21 abominat the Antimonian fancy? Do we then make void the law through faith, God forbid; yea (saith he) we establish it? Turks, Pagans, Jews and Christians, Beleevers and Unbe∣leevers, are all alike under the directive, and mandatory power of the Law: And therefore since Prayer is a morall duty pre∣scribed in the first Commandement; and which Pagans by the dark lamp of nature have discovered, as flowing from the dictates of the primaevall Law, which God at first did write in the heart of man, and doth yet so far abide in man, as he is a reasonable Creature; that though he hath not a Law, yet by nature, he may do the things contained in the Law, Rom. 2.14, 15. There is yet so much light in that old ruin∣ous house, as to discover a Deity, and to point out this sanctuary and refuge in the time of need; and accordingly the most rude and heathenish people, have hither run for help in the day of their calamity: What ever in their vain imaginati∣ons they fancied to be God, to it they made their addresse and presented their supplications. So that Antimonians would do well to go to School, and learn of them the truth of this particular. The heathen Mariners, Ionah 1.5, 6. did prove better casuists; they knew better what course to take in that tempest, then if they had had those Seducers to have taught them; yea, such Dreamers should have been a greater offence to them then sleeping Ionah: If they thought strange to see one man not busie at prayer in that storm, what would they have thought of him who would have told them, that they should not pray? That they themselves would do better to sleep, then to take Gods name in their mouth; I think they should not have cast lots for finding out the man, for whose cause that evill was upon them, but the Antimonian, with∣out deliberation, in Ionah his stead, should have been cast in∣to the Sea.

Asser. 2. As the moral and natural law doth bind and oblige all men; so in every man there is some power and abi∣lity for doing and performing what it doth hold out unto him, as his duty: we do not say, that men by nature are able to keep any of the commandments in a spiritual manner, much lesse that they can perfectly keep the commandments, but that they can do the thing commanded, they can per∣form the external acts, and the substance of many moral duties; Though, 1. the principle from which, 2. The end to which, And, 3. the manner of performance be corrupt and naught.

Asser. 3. As the unregenerat are obliged to do, having gotten some light to discerne their duty, and some power and ability for doing; so if they make conscience of their duty, and honestly endeavour to improve the little strength and few talents which they have received, their labour shall not be lost: for albeit gracious habits be not acquired by our la∣bour and industry, but immediatly infused by the Spirit of God (as without our physicall concurrence and activity, so also without any kind of moral-influence and causality by way of merit and deserving on our part) yet by frequenting the Ordinances, (for I do not now speak of those who are without the pale of the visible Church) and going about du∣ties, as we are able, (though we cannot do so much as make our selves negatively good, and to be without sin, yet) we may thus become lesse evil, and not so indisposed and unfit for grace; some thing of the stubbornesse of the will, and of its aversenesse from what is good may be removed, and some inclinations (though moral and not gracious) may thus be wrought, begotten and stirred up in the heart, and the man (like the scribe, Mark. 12.34.) may be brought near to the kingdom of God; and though the Lord be not tied to such previous dispositions, (so that he must help for∣ward the work and bring it to perfection when and where these are placed, or that he cannot work without such le∣gal and previous preparations) yet ordinarly he observeth that method, it is his usual way to help us, when being sensible of the(h) 1.207 plague of our own hearts, we are wrestling

and tugging at duty, and seeking after him in the use of the means he hath prescribed.

So that in carrying on of that blessed work we may take notice of these severall steps, 1. God, by the common ope∣ration of his spirit, doth awaken the secure sleeping sinner, and lets him see his misery; 2. He discovereth to him his duty and the way how he may escape and come out of that state; 3. He stirreth him up and setteth him a work; 4. After that for a while the man hath wearied himself in thus wrestling by his own strength, the Lord humbleth him and layeth him low, and makes him despair in himself, and see that by his doing he cannot help himself; and having thus killed; Then, 5. he waketh(i) 1.208 alive, and having wounded then he heals, and maketh the spirit of bondage a forerun∣ner of the Spirit of Adoption: and when the poor sinner is thus, as it were, hopelesse and helplesse, then he pointeth out to him the brasen serpent, that he may look(k) 1.209 to it and live.

And thus wee see how legal performances and the use of the means in the strength received (though it be but litle) riddeth room in the heart, and maketh way to the right embracing and closing with Christ; In that, 1. it taketh off the heart in great part from vain and sinfull objects; 2. It keepeth off many temptations; 3. It begetteth some desire and inclination to that which is good and well-pleasing unto God; which disposition and affection is not over-thrown and removed, but only refined and spiritualized in the work of conversion, while selfish and carnal motives and ends are abandoned, and a new principle of life and motion in∣fused; and thus the former inclination becometh as a ma∣terial disposition to the new birth, making the subject more sit and capacious to bring forth, and entertain the man-child; like as drynesse in timber disposeth and sitteth it for the fire, and maketh it combustible: so that these legal performances, the frequenting the Ordinances and pouring out of the soul in prayer according to the present ability, doth not only, 1. Negatively dispose the soul for grace, by re∣moving obstructions and impediments, and cutting off some leaves, yea and branches of sin, and drawing out some sap

from the root; But also, 2. positively, by begetting these positive qualifications, which (though purged and rectified) remain after conversion, as siccity doth in the tree while it burneth; and lastly by using the means and attending the Ordi∣nances, we cast our selves in Christs way: and who dare say that the compassionat Physician will not pity the halt and the lame while he goeth by? Certainly such as do cast them∣selves in his way are at a fair venture, Christs invitation, yea and command (which all who are under the Gospel-call have) doth open a large door of hope, and may be lookt on as a sufficient warrand for successe to the obedient: the sick and diseased had not such an encouragment to come unto him while he was on earth, and yet they would venture, and their labour was not lost, he healed them all; none were sent away empty, and many got more then they sought; they came to have their bodily diseases cured, and he often healed both soul and body.

And thus it may appear, that wicked men should pray, yea and that with some sort of confidence they may draw nigh unto God. We will not now medle with the Jesuitical and Arminian principles, and two great Aphorisms, viz. 1. facienti quod in se est, Deus non denegat gratiam. 2. Deus neminem deserit nisi prius deseratur; i. e. 1. God will not deny his grace to him that improveth the strength he hath; 2. God will leave none till he first leave God, and slight his work and service; he will help forward the beginnings of a saving work, if we do not draw back. We know they can admit an orthodox glosse, according to which(l) 1.210 Zumel and Alvarez, these two great Patrons of physicall predetermi∣nation amongst the Papists, and Tuisse and Rutherfoord, a∣mongst our Divines, will not reject them; and we have said nothing that will import such an infallible connexion be∣tween our endeavours and Gods acceptance and remunera∣tion thereof, as will inferre••, or look towards any of these axiomes as they are urged and interpreted by the adver∣saries.

Now we come to speak to the objection, which needs not the hand of an enemie to overthrow it, there being fire enough in its own bosome to consume and dissolve the knot; 1. Then as to that place, Heb. 12. any who will look on the context, may at the first view discern, that the main scope of that Chapter is to perswade and exhort unto faith, patience, and to draw nigh unto God with reverence and godly fear; and then, v. 29. we have a pressing motive subjoyned, because God is a consuming fire; but to whom? (let me ask) Is it not to briars and thornes that dar stand in battel array against him, who(m) 1.211 run away from him and cast off the cords of duty, Is. 27.4. But as to them who submit, who draw nigh to him in his Ordinances, and present their complaints and sup∣plications unto him, he is full of mercy and compassion; that is the way, and the only right way to escape the everlasting flames of divine vengeance, that is the way (according to the following words, v. 5.) To take hold of his strength and make peace with him. Behold then how deluders abuse the Scriptures, and dare make use of that to drive men away from God, which the holy Ghost holds out as a motive to chase them in to God.

As to the place, Prov. 28.9. Whose prayer is said there to be abomination unto the Lord? We need go no further then the words to find an answer; for, saith that Text, He that turneth away his ear from hearing the law, even his prayer shall be abomination, but if the wicked will turn from his sins, he shall surely live, Ezek. 18.21, 28. Unto the wicked God saith, what hast thou to do to take my Covenant in thy mouth? But if he will forsake his wickedness, if he will vow unto the Lord and pay his vows, then saith the Lord, come and call upon me in the day of trouble and I wil deliver thee, Psal. 50.16.15. The Lord must be sanctified in all them that draw nigh to him, Levit. 10.3. If thou wilt not actively honour him by thy work, he will vindicate his own honour in thy just punishment, and make thee a passive instrument thereof, and a subject where∣on his justice will work. And therefore, considering that thus the Lord is a consuming fire, should we therefore withdraw

from his service and not approach the fire? Nay, saith the Lord in that place, Heh. 12.28. Ye must not do so, ye cannot escape that way; for whether shall we flee from his presence, Psal. 139.7. But let us the rather, and upon any terms draw nigh to him, and in our approach take the better heed to our steps, that we may serve him acceptably with reverence and godly fear. The wicked must not draw nigh with their lips and remove their heart far away, Isa. 29.13. they must not draw nigh to God in their sins while they love them, and resolve to follow that trade; if thou regard iniquity in thy heart, the Lord will not hear thy prayer, Psal. 66.18. and while thou draws nigh, thou must take heed that thou present not a treacherous libel to the King; thou must not ask provision for Sathans work and fewel to feed thy lusts, Jam. 4.3. If Antinomians would only plead against lip-labour, formality and hypocrisie in drawing nigh to God; and that none should with that im∣pudent woman, Prov. 7.14. dare to approach Gods Altar, that thereby they may either cloak and palliate their sins, that they may commit it with the more freedom and lesse suspicion, or that thereby they may hire God, and purchase a licence from him to follow that cursed trade; if (I say) those Seducers, would only argue against lip-labour and hy∣pocrisie in Gods service, all the servants of God and the Word of God would joyn with them; for that's not pray∣er but pratling, not service done to God, but an intole∣rable mockery of his holy Majesty; that's not to draw nigh to God, but to step aside from him; for while the heart is removed, all is removed; and the(n) 1.212 distance is still made greater and greater; but under this Pretence to cry down the use of the means, which God hath appointed for heal∣ing and softning the heart, is as abominable as to teach, that these who are on the way to hell, should continue in that way, and not endeavour to go out of it and turn; that they should not(o) 1.213 strive to enter in at the strait gate, nor search after the narrow way that leadeth unto life.

O! but (may these Seducers say) without faith it is impos∣sible to please God, Heb. 11.6. Wherefore then should

these who have not faith, spend their time and strength in wrestling with duties, which (since they cannot please God) cannot profit the workers? Ans. Without faith it is im∣possible to please God, as his friend, as reconciled to him, as his son, &c. There is no justification nor peace with God without faith, whereby we lay hold on him who is our(p) 1.214 peace, reconciliation, righteousness and sanctification; with∣out faith the person cannot please him, the state and condition of the man is unsafe, naught and loathsome to God, and therefore the work cannot please him: The tree must be good before it bringeth forth good fruit, the Lord first hath pleasure in the person, then in his work; first he had respect to Abel, then to his offering, Gen. 4.4. Yet in some(q) 1.215 respect, the works and endeavours of the unregenerate, wh•• are on their way to a change, may be said to please God, the travail and pangs of the new birth, our wrestling with the strong man till he be cast out, cannot be displeasing to him for whom thus room is made in the heart; yea, not only these works, which have a more immediate connexion with grace, are thus in some respect pleasing to God: But also the very first endeavours and breathings after God, do so farr please God and are approven of him, as that he will accept of them as some steps (though not in, yet) towards the way, so that by these the man is brought a little(r) 1.216 nearer the kingdom of God, he is in some measure fitted and disposed for grace.

And the Lord, in these three respects, may be said to be plea∣sed with, and accept such, endeavours and duties performed by men, not yet(s) 1.217 translated from death to life, though look∣ing (with natures eye weeping, and being a little annointed and(t) 1.218 enlightned by the common operation of the Spirit) towards God.

1.(u) 1.219 Positively, because as to the matter and substance, these duties are good and agreeable to the rule, though as to the manner and way of performance there be many de∣fects.

2. Comparatively, and that in these two respects, 1. Be∣cause God is better pleased with such approaches to him, then

with the running from him to the excesse of riot; and though the Sow when washed, is still a(x) 1.220 Sow, and hath not laid aside its nature, yet it is more pleasing, or rather (if ye would expresse it negatively) lesse displeasing then when she wal∣lowed in the mire; yea, and 2. Because such performances and endeavours are more acceptable and agreable to the will of God, then the omission and not performance of these duties: Nay, our Divines generally confesse that the moral(y) 1.221 vertues of Pagans, and the exercise of these, were upon the matter good, and that the doers (though they did not refer their work to a spiritual end) were less guilty and evil then if they had omitted these duties; albeit upon a spiritual and theological consideration, they might well be called by(z) 1.222 Augustine, splendida peccata, beautiful and shining sins.

3. Relatively, as means which he hath appointed to be the way of conveighance of grace, and which he so far accept∣eth, as usually to make them reach the end; Thus Rom. 10.17. Faith is said to come by hearing; and why not also by prayer? While Cornelius was fasting and praying, behold a messenger from heaven was sent unto him to shew him what he should do, Act. 10.20. While Paul was praying, Ananias was sent unto him to open his eyes, Act. 9.11, 17. We will not enquire whether Cornelius and Paul were then converted or not. But behold here an(a) 1.223 extraordinary bles∣sing upon the use of the ordinary means; thy prayers and thine almes (saith the Angel to Cornelius, Act. 10.4,) are come up for a memorial before the Lord: Enquire for Paul, why? what's them atter? For (saith the Lord, Act. 9.11.) behold he prayeth.

O sinners! whose trade hath been to destroy your selves in departing from God; O! all ye who are yet strangers to this heavenly employment of speaking with your Maker, I have a glad message unto you to day; what ever have been your provocations, or whatever be your present fears, yet look up to him whom ye have so often provoked; and if ye will forsake the evil of your wayes and present your supplica∣tions unto him, ye need not fear, he will not deal with you

as Solomon dealt with(b) 1.224 Adonijah, he will not tear thy supp∣lication, and make it a dittay against thee for taking away thy life; only beware of Adonijah his heart, do not design trea∣son (as its thought he did) while thou presents thy desire t•• the King; if then thou wouldst ask what course thou shouldst take that thou mightest be saved, I would tender thee no better advice then Peter did to Simon the Sorcerer, while he was yet in the gall of bitterness and bond of iniquity, Act. 8.23, 22. repent of thy wickedness and pray God, if perhaps the thoughts of thy heart may be forgiven thee.

And to presse this so necessary advice and exhortation, let us brieflly, by way of motive and encouragement, hold forth some grounds, which may serve as so many arguments to vindicate the point from the Antimonian dream. 1. What ground hast thou to entertain the least scruple, concerning thy duty to pray to God and bemoan thy condition to him, to perform this part of worship, which not only thy indigence, but also his honour calls for at thy hands; what seest thou? what do Antimoni∣ans hold forth unto thee for taking off the tye and obligation, which thy condition and dependance, thy wants and fears, and Gods law written in thy heart and in the Scriptures doth lay upon thee? Can thy former wickedness make thee now a Libertine? can it pull out thy shoulders from under the yoke? 2. Thou being convinced of thy duty, wilt thou ask whether thou mayest perform it or not? There can hardly be a clearer contradiction imagined then, to say its my duty to pray, and yet I may not, I ought not to pray; I am infinitly obliged to do, and yet I should not do; for what call ye duty but that which we are obliged to do? Was there ever such a subtile notion as to abstract duty from the obligation to do? Or can there be a more unreasonable fancy, then to say that these who are under the means may not use them? true it is, that after death the case is altered, thou art no more under the means, neither doth the King call and invite thee to come; but yet even then, if he would hold forth the golden Scepter to the damned (as now he doth to the unconverted) they were obliged to draw nigh the Throne. 3. Art thou not convinced that grace is lovely and desirable? and from whom canst thou

desire it but from God? and that's to pray; for, what is prayer but an offering up of our desires to God? 4. For thy warrant thou hast the command of God, again and again repeated in the Word. 5. Many sad threatnings denoun∣ced against kingdoms, families and persons that will not call upon God. 6. Thou hast seen, heard and mayest read of many judgments temporal and spiritual, poured out upon such as did not call upon him. 7. We may with the Apostle in another case, 1 Cor. 11.14. appeal to nature it self; doth it not teach him that is in misery to cry to him who is able to help and relieve, and to intreat him whom he hath wronged and off nded to pardon and forgive? Thus the light of nature discovereth this duty to Pagans, and as with a double cord bindeth it unto thee, who also hast the light of the Word pointing out that way to thy feet. 8. Several talents bestowed on thee for this effect, do call to thee to improve them: What? hast thou not some natural power and ability to desire and expresse (though not in a spititual and saving way) thy desires to God? 9. Doth not thy consci∣ence draw thee to the Throne? Doth it not accuse and chal∣lenge thee, when thou omittest this necessary and (as I may call it) natural duty? 10. Hast thou not many wants, fears, &c. and what do all these say unto thee, but O! run to the Throne for a supply and remedy? 11. The great∣ness of the priviledge, that thou mayest approach the great King, doth call upon thee to imp••ove it, together with the great benefits which thereby may be purchased. Yea, 12. though there were no other income then the present effect, which usually it hath on the heart to enlarge, fit, and in some measure dispose it for becoming a temple for the holy Ghost, and to be a fit room to receive and welcome the King with all his train of attendant graces, which are the harbingers of glory; nay it is not only a disposition, but a beginning of the saving work; prayer, if serious, is a turning of the heart to God, its a spiritual and converting motion of the soul, its the first breathing of the new creature: desire of grace (say Divines) is grace. Certainly if it be effectual and resolute, it must be so; and desire is the life of prayer, and without it

there is no prayer, so that such as forbid the unregenerate to pray, do disswade them to be converted and turn to God, or be∣gin the saving work of grace; prayer is not only a converting ordinance, but also the first breathing of the converted; not only a mean, but also a part and the first fruit of conversion. 13. The doleful and sad consequents, that must follow the contempt of this promising remedy, the King ere it be long will tear these proud rebels in pieces, who would not submit and supplicate him for a pardon. 14. The great advantage that may be expected, that probability, if not certainty of successe that God will fulfill thy desire, may as a strong cord draw thee nigh to God; thou hast not one, but many encou∣ragements to excite and set thee a work 1. Gods bowels opened (in the Ordinances) and his arms stretched forth to embrace thee. 2. His call and invitation, his counsel, entrea∣ties, requests, expostulations, &c. together with his solemn protestation, that he delights not in the sinners ruine, but rather that he would draw nigh to him, that he might live: while the King inviteth the traitor to come and seek his par∣don, what should discourage him? 3. His Ordinance and appointment▪ in making prayer a mean for that end: they who teach that sinners cannot expect a blessing on their offer∣ing up their desires to God, do say (yea though we did abstract from his fidelity in fulfilling his promises) that God hath appointed that Ordinance in vain. 4. His stirring up the heart and filling it (though by a common work of the spirit) with such desires and purposes as are fit materials of prayer, do say, that if we will improve that season, the Lord purpo∣seth not to send us away empty; he will not be wanting to promove what good he begins to work in us, till we resist his spirit and first draw off and lye by, and thus stifle the new birth in its conception. 5. God's satisfying the natural appe∣tite of inanimate creatures, and fulfilling the sensual desires of the brutes and brutish requests of sensual men: when selfish Ahabs have opened their mouths for outward mercies and deliverances, he hath filled them many a time, and casten such bones to these dogs, while they drew nigh their masters table and looked up to him. 6. The example of others, who

have followed the like course, the successe that weary and loaden sinners have alwaies met with, may be (though thou hadst no more) encouragement enough for going about this sweet and promising duty: There is none in hell to day, who dare say that they took them to this course, and constantly pursued it with such diligence and enlargement of heart and affections as they might, and according to that measure of strength they had, and yet were no better; when they had done what in them lay, they could not help the mater, there was no remedy but they must perish; nay, nay, but their consciences can testifie against them, that they were slothful and did neglect the means, that they would not pre∣sent their request to God and constantly pursue their suit, and so they did perish, not in the use of the means, but be∣cause they would not further use the means God had appoin∣ted for obtaining of mercy and salvation.

You will say,* 1.225 till men believe they cannot ask in faith nothing wavering, for they cannot lay hold on a promise; and therefore they need not think they shall receive any thing of the Lord, Jam. 1.6, 7. Ans.* 1.226 The Apostle speaketh not there of the faith whereby we are justi∣fied (though it be true he supposeth it to be in the subject) but of the faith of(c) 1.227 audience, whereby we certainly expect a return of our prayers, as(d) 1.228 afterwards shall appear. And he speaketh to beleevers, exciting them to exercise their faith, as to that particular act which reacheth the successe of prayer, and certifieth the supplicant that his labour shall not be lost; so this place doth not concern the unregenerat: And yet while they are minding a change and looking up to God for help, there may be in them some shaddow of this faith; as of that mentioned, Heb. 11.6. (which importeth one and the same thing with this) he may in some measure believe that God is, and that he is a rewarder of them that diligent∣ly seek him; he may upon the former and such like grounds, draw nigh to God in some sort of confidence and expectation of success, which if it serve to stir him up and hold him at his work, if it keep him from wearying and fainting in his addres∣ses to God, may be supposed to be sufficient for that state and condition.

You will say, may not wicked men lay hold on a(e) 1.229 pro∣mise for audience and successe? Ans. 1. Though the wick∣ed may not claim a right to any qualified and conditional pro∣mise, since he hath not as yet (though he be in the way (for we do not now speak of swine wallowing in the mire) to obtain) these qualifications and conditions, which the promise doth suppose in him to whom it is made; yet who knows that he is not under the absolute promises? God hath pro∣mised to quicken the dead, to give a new heart, and to write his law in the heart of some men, and who dare say he is not the man? and certainly all these to whom these prom••ses do belong, shall in due time have them accomplished in them; and this looks to be the very time, when thou art panting after the Lord, and wrestling at the Throne: and therefore if thou do not faint, thou must prevail.

2. The promises, for the most part are conceived in such general terms, without any qualification; as Mat. 7.7. Luk. 11.9. Isa. 55.2, 3. &c. that thou shouldst not question and dispute away thy interest in them, and through thy diffidence turn thy back on thy duty, and thus exclude thy self from the promise annexed to it; thou shouldst not then so much per∣plex thy self, concerning Gods purpose to pitty thee, and his promise to hear thee (for as yet these may be hid from thee) as thou shouldst be diligent in going about thy duty, thou needst not doubt of that, what needst thou then linger and delay? O! cast away all such discouragements and follow thy duty, and thus in the use of the means, cast thy self over upon the promises, and ere it be long thou mayest find, that there was room enough there left for thee to write in thy name, and then come to know what was Gods purpose to∣wards thee.

3. Gods call and invitation, hath much of a promise in it; he is serious in his offers, he doth not complement with thee, when he inviteth thee to come to him, Isa. 55.1. Rev. 22.17. &c. When he inviteth to open to him, Rev. 3.20, &c. if thou wilt come, he will make thee welcome.

And then, 4. The command of God hath half a promise in the bosome of it; and certainly all the commandments do

belong to thee, as well as to the most holy men on earth; for what hath made thee a Libertine, and exempted thee from duty?

O! then, be of good courage; I tell thee (as they did Bartimeus for his comfort) he calleth thee, yea, and com∣mandeth thee to come: Ah! what mean ye thus to doubt, debate, and dispute away the market-day, and let the gol••en opportunity slip: If such a voice were heard in hell, if these wretches were once more invited to make their requests to God, would they thus dispute and question? would they refuse to labour in Gods vineyard, without a bond for their hire? nay, it would be a glad voice to th••m, and they would seek after no other security and warrant, then his call and invitation. O! then, while its called to day hearken to his voice, that it be not your case, for ever to weep and wail for loosing such an opportunity; O! then, cast away (as Bartimeus did his garments, when Christ called him) all im∣pediments and hinderances; cast off these garments of sin, your lusts, and these(f) 1.230 weights that so easily beset you, and run to the Scriptures for light, fall on your knees, run to the Throne, run to the father, and say, I am not worthy to be called thy son; and when he seeth thee, yet(g) 1.231 afar off, he will meet thee, and fall on thy neck and kiss thee; thus he hath dealt with such prodigals, and why will he n••t also thus welcome thee? Is their any in hell or on earth, that can give an instance to the contrary, and say, I am the man who thus came to God, and yet was rejected? It may be indeed, that some being awakened by some outward, or inward rod, have now and then fallen into some good fits and moods, but that early dew hath been quickly dryed up, and what crop could then be expected from that stony ground? Thou mayest in∣deed make some steps towards the right way, and yet weary, and sit up long ere thou come to it; but canst thou tell me the man, who took this course and constantly pursued it, who continued instant in prayer and met with a repulse?

Let Antimonians then bark and declaim against duties, and the use of the means God hath appointed, yet rest thou on Gods Word, who hath said,(h) 1.232 ask, and it shall be given

you, (whoever thou art, thou art not excluded, unlesse by refusing to perform the condition, thou exclude thy self) seek, and ye shall find; knock, and it shall be opened unto you: But what ground of hope and expectation, can these Seducers hold out unto thee, if thou wilt not ask? I know not. Though the Lord hath been(i) 1.233 found of them that sought him not, yet there is none found of him, whom he stirreth not up to ask; so that, if thou do not ask, thou shalt never receive; there is(k) 1.234 none in heaven, who were not supplicants on earth.

But Ah! though none of you do seruple concerning your duty, and though you think your labour would not be lost, yet how many of you are practical Antimonians? though all of you abominate their doctrine, yet too many of you make it the rule, whereby ye walk; ye will not speak against pray∣er, yet whoever heard your voice in prayer (except in a customary formal way) ye will not condemn them who pray, and yet will rather damn your own souls then pray; ye dow not away with the doctrine of deluded sectaries, and yet ye dance as their pipe playeth: What is said of hereticks, Tit. 3.11. may well be applied to such Atheists, they are self-con∣demned, they are(l) 1.235 unexcusable in judging Antimonians, while they walk according to the rule they set before them.

I have too long insisted on this point: But my main aim was to hold out a caveat for preventing this practical Antino∣mianisme, which accompanieth an Orthodox profession; and I will say no more now to the speculative Antimonians, these wretched opiniators, after I have mentioned their cru∣elty, not only to the wicked, in shutting the door on them, but also to the Saints in excluding, or (as we may call it) ex∣communicating them from this solemn and soul-comforting Ordinance, yea then, when they stand most in need of conso∣lation, to wit, in their sad nights of desertion, when neither sun nor moon doth shine upon them, when the Lord with∣draws the refreshing beams of his countenance, and the sealing and witnessing testimony of his Spirit; that(m) 1.236 candle of the almighty, whereby we might be guided and encouraged in the greatest darkness, occasioned by the

ecclipse of creature-comforts; when they are thus, as it were, hopelesse and helplesse, when they cannot see to read their names written in the book of life, nor discerne any seal at their charter, and thus are in hazard to draw sad conclusions against themselves, O! then must these(n) 1.237 miserable com∣forters say, to these children of light, while they are thus walking in darknesse, beware that ye draw not nigh to God, since ye are not assured of your adoption and reconciliation; for if ye have the least jealousie and suspicion, the least scruple and doubt concerning his love, ye may provok him to be∣come a consuming fire unto you, if you should draw nigh to him: nay say they, these legall terrors, and spirit of bon∣dage, and the want of assurance do not only evidence some present distemper, and fit of unbeliefe, but also the want and absence of faith; and therefore those doubters must be enrolled with unbeleevers, and such must be(o) 1.238 le∣gall preachers who exhort either the one or the other to pray.

Notes

• (a) 1.1

  look with the eye of faith with tears in your eyes and your eyes and your supplica∣tions in your hand.
• (b) 1.2

  Heb. 7.25.
• (c) 1.3

  Rom. 8.26.
• (d) 1.4

  Figmen∣tum anile Tur∣carum & Ju∣daeorum, qui nugantur De∣um certas ha∣bere precum formulas, quas certis horis sin∣gulis diebu•• recitet, Ger∣hard, har cap. 179. pag. (mihi) 1116. damnamus Thalmudistas & Mahumedanes, qui affirmant Deum ipsum quotidie orare, Tilen. disp. 49. Thes. 52.
• (e) 1.5

  Which, while applyed to Christ, 1. Ioh. 2.••. is rendred Ad∣vocat, and why not also here?
• (f) 1.6

  Gerh: harm. Evang. cap. 176 pag. (mihi) 930.
• (g) 1.7

  according to the definiti∣on of Prayer, Ch. 3.
• (h) 1.8

  not that prayer can change him who is in one mind; Job. 23 13. yet it is something pre∣vious (a mean for obtaining a grant) to Gods hearing, and answering▪ which is some actuall emana∣tion and result of Gods eter∣nal purpose. See conclusion of this Tract.
• (i) 1.9

  Clamat dupliciter tum quia fiduciam filialem intus in cordibus excitat, tum quia foris ore clamare facit, Paraeus in Gal. 4.6.
• (k) 1.10

  Cur urus filius sit, & alius non sit fi∣lius, de patre est filius, de pa∣tre est Spiritus sanctus, sed ille genitus est, iste procedens: Non omne quod procedit nas••itur, quam∣vis omne pre∣cedat quod nas∣citur, &c. Au∣gust. cont. Max. Arrian. lib. 3. cap. 14.
• (l) 1.11

  Spiritus non gemit, sed docendo & ef∣ficiendo ut n••s gemamus, &c. Camer. praet. de Eccl. pag. (mihi) 221.
• (m) 1.12

  Non au∣tem Spiritus sanctus in se∣ipso, seu secun∣dum (eipsum orat aut postu∣lat, sed quod in nobis habitans secundum actus nostros postu∣lat, postulantes nos facit, po∣stulationem nobis inspirat Cajetan. in locum.
• (n) 1.13

  Camer. loc. cit.
• (o) 1.14

  If that doctissimus In∣terpres be the learned Beza, (as Would appear from his Annot on Joh. 14.16.) though he plea∣deth that the Spirit in some sense may be called our Advocat. (which we do not deny,) yet he is far from thinking that the Spirit doth formally interceed, but imputeth such an assertion to the Arrians Vid. Annot in Rom. 8.26.
• (p) 1.15

  See this impudent man judiciously refuted by Mat. Pool in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (q) 1.16

  Though he doth assert, yet neither he nor any other, I have seen, do debate the point concerning the Spirits intercession, and therefore breifly we offered some reasons for refuting that conceit.
• (r) 1.17

  Vid. Seap. Pasor. Leigh Crit: sac. in verb.
• (s) 1.18

  D. Ham∣mond on Joh. 16.8.
• (t) 1.19

  Cujus con∣silium requi∣ritur in re dif∣ficili. Cam. loc. cit. vid Ʋlpian. apud Gerh. loc. cit. Paracletus (in∣quit Ʋlp.) est qui alicui suo patrocinio suc∣currit.
• (u) 1.20

  Cam. ubi supra & in Math. 19.3. p. 179.
• (x) 1.21

  Geth. ubi sup.
• (y) 1.22

  Beza in loc. personam quodammodo deprecatoris sustinet — totā hoc munus us∣que adeo uni Christo pro∣prium, &c.
• (z) 1.23

  Ps. 113.5, 6.
• (a) 1.24

  Barrad. Harm. Evang. Tom. 4. lib. 5. cap 12.
• (b) 1.25

  Salm••r. Tom. 15 disp. 8. in 1 Tim. 2. pag▪ 476 Vid. Lindan in concl. disc. pag. 143.
• (c) 1.26

  Swarez speaketh more cautiously and modestly then others; For, (saith he) Re∣gulariter & publicè non oramus Chri∣stum ut pro nobis inter∣cedat ad vi∣tandum scan∣dalum, & ne videamur ad▪ Illum tan∣quam ad pu∣rum homi∣nem ora••e, Swarez de Virt. & Stat. Rel. Tom. 2. lib. 1. de or. cap. 10. § 16, 18. He doth not deny this kind of Prayer to be of it self lawfull, but only because of the bazard of scandal, which may be guarded against as he granteth; Non est per se & in∣trinsece malum hoc modo ad Christum orare, si recta fide & intentione fiat; id est non dividendo personas sed naturas, Swar. loc. cit. & Tom. 1. in 3. And for this he citeth Ca∣jet. Cordub. Canisius.
• (d) 1.27

  Invocatio illa nonest legittima; & inductiva est in Haeresin, vel Arianam, vel Nestorianam, &c. D. Forbel. Instr. Hist. Theol. lib. 7. cap. 3. Sect. 13.
• (e) 1.28

  Mr. Dur∣ham on Revel. chap. 1. pag. 15, 16,
• (f) 1.29

  Ch. 7. Sect. 1.
• (g) 1.30

  I do not deny that some of the ancient Doctors, as Chrysostome and Ambrose, and amongst the modern, Gerhard, Ti∣len and others, do seem to be of that opinion, that Christ, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth make in∣tercession.
• (h) 1.31

  Vid. Cha∣mier. panstr. tom. 2. lib. 7.
• (i) 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dionys. Are∣op. epist. 4. ad Ganim. med. vid. Thom. 3. part. quaest. 19. art. 1. & Dion. Car∣thus. in 3. dist. 17. quaest. 1.
• (k) 1.33

  Gisb. Voet sel. disp. par. 1. dis. 30. an Christus qua Mediator, pag. 536. est actio Christi Media∣toris, qua Me∣diatoris agen∣da se. secun∣dum naturam humanam, quae est immedia∣tum precatio∣nis subjectum.
• (l) 1.34

  Athan. orat. 4. contra Arrian. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (m) 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Basil. mag. lib. 5. ad∣versus Eunom. Ʋnitatem naturae, voiun∣taris & opera∣tionis confite∣mur, Ambros. in Symb. Apost. cap. 3.
• (n) 1.36

  Gerh. harm. cap. 180. pag. 1145. Christus ut no∣ster Mediator & Sacerdos, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, orat.
• (o) 1.37

  Per com∣municationem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• (p) 1.38

  Communi∣catio proprie∣tatum alia est verbalis, alia realis, cum De∣us dicitur propriosangui∣ne redemisse Ecclesiam de persona Christi hoc dicitur in concreto reali∣ter, at verò verbaliter de natura a qua persona deno∣minatur, viz. Divina. Mac∣cov. distinct & reg. cap 11. sect. 6.
• (q) 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Symb. Athanas. vid etiam Symb, Antioch. & Theoph. in Heb. 7.
• (r) 1.40

  Non po∣test per ean∣dem naturam adorare quasi servus & adorari quasi Dominus, Am∣bros. lib. 5. de side cap. 2. quo∣modo non Pa∣trem rogat ut homo qui cum Patre exaudit ut Deus, Au∣gust. lib. 3. contra Maxim. cap. 14.
• (s) 1.41

  Hanc In∣tercessionem carnali sensu ne metiamur non enim cogi∣tandus est sup∣plex flexis ge∣nibus manibus expansis Pa∣trem deprecari Calv. in Rom, 8.34.
• (t) 1.42

  Gen. 18.25. Apparet ipse assidue cum morte & satisfactione sua quae vice sunt aeternae In∣tercessionis, & vivae orationis efficaciam ha∣bent, Calv. loc. cit.
• (u) 1.43

  Quae interpellatio non est humilis supplicatio, sed gloriosa praesentatio corporis Sui, quo in his terris sanguine Suo, peccata nostra expiavit, Paraeus in Heb. 9.24. & in cap. 7, 25. Diodan. on Rom. 8.34. Burges on Joh. 17.1.
• (x) 1.44

  Non di∣cis ut offerat, ••am hoc semel fecis, sed super est altera sa∣cerdotii pars nim. inter∣pellatio, &c. Beza in Heb cap. 7.25. vid. Martyr. loc. com. class. 3. loc. 13.
• (y) 1.45

  Quaris quid agat Christus in coelo? Resp. appares, inter∣pollat pro no∣bis, apparente autem Christo pro nobis, pec∣cata nostra, in Dei conspe∣ctum atque memoriam nunquam ve∣nient, D. Par. in Heb. 9.24.
• (z) 1.46

  Quae in∣terpellatio est constans vo∣luntas, ut Pa∣ter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suum ac∣ceptet, sitque propter illud prepitius, &c. Par. loc. cit. & cap. 7.25. & in Rom. cap. 8.34. Diodat. on Rom. 8.34. Burges on Ioh. 17.1.
• (a) 1.47

  Diodat. loc. cit.
• (b) 1.48

  In docta ignorantia non minus mentis quietatio quae∣renda est quam in scientia, Voet. disp, de atheis. pag. 126.
• (c) 1.49

  Calv. in Rom. 8.34.
• (d) 1.50

  Vid. Pa∣raeum in lo∣cum.
• (e) 1.51

  Cajetan in 2. Tim. 2.18. Si novis∣semus istos si∣cut neverat il∣los Timotheus intelligeremus de qua secta Paulus loqui∣tur; yet, it seemeth cer∣tain, that they denyed any further resur∣rection.
• (f) 1.52

  Heb. 12.23.
• (g) 1.53

  Hence, in the Schools this kind of expres∣sion is called a Speech: vide Scholasticos de loquela Angelorum.
• (h) 1.54

  Rev. 1.5.
• (i) 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉&c. Nazianz. orat. 2. de filic.
• (k) 1.56

  D. Ham∣mond on Rom. 8.26, 34.
• (l) 1.57

  M. New∣ton on Ioh. 17.10. pag. 268.
• (m) 1.58

  Postulat tum factomon. strando signa passionis, tum merito offeren∣do pietatem qua passus est, Cajetan. in Heb. 7.25.
• (n) 1.59

  M. T. Goodwin, triumph of faith, from Sect. 5. chap. 6. Inter pontist∣cios, vid. Va∣lent. in 3. q. 21. p. 1. as. 3. Swarez Tom. 4. de incar. disp. 45. sect. 2. & de statu rel: tract. 4. lib. 1. de or. cap. 10. Sect. 15. Tolet. & Maldon. in 16. Ioh.
• (o) 1.60

  Ps. 57 1.
• (p) 1.61

  D. Tilen. synt. part. 2. disp. 10. sect. 16. omnium hominum pre∣ces audire (ad∣dit ille & of∣ferre) divinae in pontlfice no∣stro naturae opem desiderat passim tamen & hac ipsa thesi no tatado∣cet Christum, ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro nobis interpellare, vid. thes 12. & 20 & disp. 12. thes. 34. — & Sy∣stem Opis. disp. 20.
• (q) 1.62

  Vid. Thom. 2 2. quaest. 81. art. 3. ad. 1. & quaest. 84. art. 1. ad, 3.
• (r) 1.63

  Ex hoc e∣nim rogat quo minor est patre quo vero ej ae∣qualis est, ex∣audit cum pa∣tre, August. lib, 1. de Tri∣nitat. cap, 10.
• (s) 1.64

  Unlesse we say with Fran∣ciscus, a S. Clara, in his exposition of the English Confession [that the God-head and not the persons, for∣mally and as such, but only as they are id∣entified with the God-head are the proper and formal ob∣ject of wor∣ship] doctores (inquitille loc. cit.) communi∣ter ipsis perso∣nis divinis praecise sump∣tis sub ratione formali consti∣tutiva persona∣ru••, quae est re∣latio negant subesse terminum formalem adorationis, sed hoc deitati s••lum primo compesit relationibus autem prout identificantur cum essentia &c.
• (t) 1.65

  Zech. 13.7.
• (u) 1.66

  Sic Ger∣hard & alii quos citat Harm. de re∣sur. Cap. 9. sic Cajet in Rom. 8.3. facto (in∣quit) monstran∣do signa passi∣ouis, &c.
• (x) 1.67

  Cicatrices Christi sunt lucidiores & pulchriores so∣lis radiis, Chrysost. apud Gerh. loc. cit.
• (y) 1.68

  Joh. 1.••4.16.
• (z) 1.69

  Luk. 22 32.
• * 1.70

  Gen. 47.1. Joh. 14.2. Gen. 41.40, 42. Mat. 28.18.
• (b) 1.71

  Rev. 8.4
• (b) 1.72

  2 King. 19.34. and, ••0.6.
• (c) 1.73

  Heb. 6.18.
• (f) 1.74

  Is. 7.••4. and, 9, 6.
• (g) 1.75

  Ioh. 20.17.
• (h) 1.76

  Zech. 13 7. Phil. 2 6.
• (i) 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, perfectè, ita viz ut nihil ad eam salu∣tem possit am∣plius desidera∣ri, Beza in locum.
• (k) 1.78

  Salvare in perpetuum, Theophyl. in locum; to per∣petuity, Ham. in loc.
• (l) 1.79

  2 Sam. 23.5.
• (m) 1.80

  Math. 12.29.
• (n) 1.81

  Rev. 12.10.
• (o) 1.82

  Ps. 140 8.
• (p) 1.83

  Luk. 11.11.
• (q) 1.84

  Mat. ••.11.
• (r) 1.85

  Ps. 37.2••
• (s) 1.86

  1 Joh. 2.2.
• (t) 1.87

  Though it be set down by way of narra∣tion.
• (n) 1.88

  Luk. 24.25.
• (x) 1.89

  See Cate∣ch. quest. 44. Christ execut∣eth the office of a priest in mak∣ing continuall intercession for his people.
• (y) 1.90

  Is 50.10.
• (z) 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 semper vivens ad hoc ut inter∣pellet Eras. transl: semper vivit ad sup∣plicandum Ca∣stal. transl.
• (a) 1.92

  Ioh. 15.11.
• (b) 1.93

  Yea Swa∣rez doth not only think, that Christ now maketh conti∣nuall interce∣ssion; but he reprehends Clichtovaeus for affirming, that Christ, while on earth, did not alwaies pray: for (saith he) his ministery and sufferings, did not divert his godly mind from divine contemplations and praises, &c. yea his steep, (which seemeth a strange paradox) did not hinder him, albeit some times, in a speciall manner, he be said in the Scripture to pray, as going about that exercise in a humane way, by dependance and reflexion upon the imagination applicando intellectum, ut indigentem Phantasmatibus Swar. loc, cit. lib. 1 cap. 1. Sect 7.
• (c) 1.94

  Ephes. 3.18, 19, 20.
• (d) 1.95

  2 Pet. 2.22.
• (e) 1.96

  1 Joh. 3.8.
• (d) 1.97

  Theologia symbolica non est argumenta∣tiva.
• (e) 1.98

  See Dio∣dati, English Divines, Dr. Hammond, &c.
• (f) 1.99

  Quisque suae vineae cul∣tor, Theoph. in loc.
• (g) 1.100

  Cajet. in loc.
• (h) 1.101

  Cultor vi∣nea suus cu∣jusque Ange∣lus custos, Theoph. ibid.
• (i) 1.102

  1 Cor. 3.6. Exod. 32.31. 1 Sam. 12.23. Amos 7.2, 5.
• (k) 1.103

  See the English Di∣vines and Dio. dati on the place.
• (l) 1.104

  A rev••rend late Divine whose memory is precious in this Church (whose argu∣ments may be abused, and drawn a great∣er length then they will go, or were (a•• we may conceive) intended by the Author) doth grant what we have here al∣ledged from him, and which of it self is most certain; and by that concession giv¦eth us ground to interpret his assertion, as spoken rather of a symbolick and typical, then proper and personal inter∣cession; as may also further ap∣pear from the several replyes here made to what is object∣ed from him, and therefore do we now mention that judicious Divine, not that we might confute, but that we might thus essay to vindicat his assertion.
• (m) 1.105

  Heb. 2.16.
• (n) 1.106

  M. Tho-Goodwin, tri. of faith from Christs inter∣cession, sect. 5. ch. 8. Sic & Hilar. The∣oph. Antioch. Euseb. Am∣b••os. Chry∣sost. & alii (quos citat & sequitur, And. Rivet in loc.) the English Di∣vines Diodat.
• (o) 1.107

  Res tum demum dicun∣tur ficri quum manifestae sunt.
• (p) 1.108

  Rivet in loc.
• (q) 1.109

  See Eng∣lish Divines Annot. on the place
• (r) 1.110

  De missione personarum di∣vinarum &. quaestionibus annexis. Ʋide Lombard. 1. sent. dist. 14.15. Scotum in loc. Thom. 1. part. quaest. 43. & scholast ad loc. imprimis Bannez ibid. & Becannur theol. Scholast. Part 1. tract. 2. Cap. 9.
• (s) 1.111

  As that in the objection Zech. 3.
• (t) 1.112

  As that God did speak, walk, &c.
• (u) 1.113

  Syntag. part. 1. Disp. 22. Sect. 11.
• (x) 1.114

  Neque per missionem spi∣ritus imperi∣um aliquod servile, vel ip∣sius personae nullis locorum spatiis circum∣scriptae motus localis, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 duntaxat ex∣traordinaria effecta, aut pe∣culiare aliquod presentiae ipsius symbolum in∣telligendum est: Tilen. ibid. Sect. 10. aliud est jus naturae, aliud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vo untaria disp. 21.2, Sect. 27. Sed quae subiicit deobe∣dientia & ho∣nore Patri à Christo exhibi∣to, intelligen∣da sunt de na∣tura humana, quamvis fa∣tendum sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exhac dispensatione gloriam suam ad tempus occultasse, nunquam tamen abdicasse, vel al∣teri dedisse: (x) of which appropriation we purpose to speak at some greater length, part. 3. Chap, 1.
• (y) 1.115

  Gal. 4.4.
• (z) 1.116

  Thom. Goodwin, tr. of faith from Christs Inter∣cession.
• (a) 1.117

  Edit Lond. an. 1661.
• (b) 1.118

  Whether this impossibi∣lity was moral only and hypo∣thetical, or, ab∣solute and phy∣sical, flowing from the na∣ture of God, his justice, holi∣ness, &c. we will not now dispute.
• (c) 1.119

  Both the first and second death, and es∣pecially the last, as the most proper wages of sin, must be here meant.
• (e) 1.120

  Though it may be drawn as a conclusion from the pre∣misses he laith down.
• (f) 1.121

  Rev. 19.15
• (g) 1.122

  And thus the popish Doctors must only have mis∣reckoned some few dayes, they ascribing this liberty to Christs descen∣ding (as they suppose) to hell, which was not obtained till his ascension into heaven.
• (h) 1.123

  Though Christ, by his blood that was to be shed, and the satisfaction he had under∣taken to make, might wel pur∣chase and pro∣cure the salva∣tion of believ∣ers under the old Testament; yet, he cannot be said to have interceeded for them who were saved before he assumed our nature and was in a capacity to interceed. Intercession cannot have a thing al∣ready done and past for its object.
• (i) 1.124

  Viz. As it is distinct from the cry of his blood.
• (k) 1.125

  Ibid. ch. 9. pag. 124.
• (l) 1.126

  Ibid. ch. 5. pag. 89.
• (m) 1.127

  This Me∣dia••••r was not Moses, as some think, but he who was that rock that fol∣lowed the Is∣raelites in the wildernesse, 1 Cor. 10.4. vid. Calv. in locum. albeit we dissent not from Diodati who will have this spoken of Moses as atype of Christ, for that glosse comes home to our point.
• (n) 1.128

  M. Good∣win loc. cit. Ch. 3. pag. 88.
• (o) 1.129

  Gen. 913.15.
• (p) 1.130

  Ps 78.38.
• (q) 1.131

  Deut. 33.29.
• (r) 1.132

  For these Chapters, viz. the 14.15, 16, 17. hold out a continued dis∣course.
• (s) 1.133

  This is not Gerhards in∣terpretation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but may be col∣lected from his words.
• (t) 1.134

  This is ra∣ther an exten∣sion, fruit and effect of the love of electi∣on, then a new love or new act of Gods will; for how can it be called new to him ac∣cording to whose eternall purpose and appointment it cometh to passe? all the change then is in the Object and in Gods work, and no wayes in the immu∣table will of God.
• (u) 1.135

  Cajet▪ in loc.
• (x) 1.136

  M. Good∣win loc. cit. Ch. 9. pag. 119.
• (y) 1.137

  Which to the number of 13. ye may read in Gerhard. cont. Harm. Evan. Cap. 179. pag. 1127.
• (z) 1.138

  Toletus in loc. non dico vobis necesse esse &c. vid. loc.
• (a) 1.139

  In oppo••••∣tion to M. Goodwin.
• (b) 1.140

  Ubi n•••••• simpliciter 〈◊〉〈◊〉 gat sed tantu•••• significat, n••n esse opus Ger∣hard▪ ubi supra
• (c) 1.141

  Rev. 19.15.
• (d) 1.142

  Apud Forb. inst. hist. theo. lib. 5. Cap. 29. S. 10, 11.
• (e) 1.143

  Damase. lib. 4. Ortho∣dox. fid. Cap. 19.
• (f) 1.144

  Thom. 3. part. quaest 18. art. 5.
• (g) 1.145

  Vid Thom. 1 part. quaest. 79. art. 9. & 1.2, quaest. 74. art. 7.
• (h) 1.146

  Thom. 3. part quaest 21. art. 4.
• (i) 1.147

  Thom. ibid. talis vo∣luntas magis dicenda est vel∣leitas quam absolutavolun∣tas, quia scil. homo hoc vellet fi aliud non obfisteret.
• (k) 1.148

  Tolet in Joan. cap. 12.27.
• (l) 1.149

  Non sim∣plicitersed se∣cundum quid. Thom. 3. part quaest. 21. art. 4. secundum portionem in∣feriorem no∣lait passionem voluntate ut naturâ & ut liberâ, noluit tantum conditionaliter nonabsolute Scot. in 3. sent dist. 15. quaest: unica. Aliud est alquid velle ex hypothesi, aliud vero simpli∣citer velle, Camer. resp. ad epist. pag. 768.
• (m) 1.150

  Becan. theol. seb. part. 3. tom. 2. cap. 17. quaest. 3.
• (n) 1.151

  Its an He∣brew manner of Speech, ex∣pressing his carnest and longing desire to fulfill the will of his Fa∣ther, &c. Eng∣lish Divines on the place: Nam qui vult antecedens, vult etiam consequens.
• (o) 1.152

  Luke 24.26.
• (p) 1.153

  Non fuis∣se in Christo contrarieta∣tem volunta∣tum conatur Thom. osten∣dere 3. part. quaest. 18. art. 6. sed ratio quam adfert frivolaest, jux∣taeam enim se∣quitur non esse contrarietatem voluntatum in nobis; rectius Dionys. Car∣thus. hune no∣dum solvit in 3. sent. dist. 17. quaest. 1. quem vide.
• (n) 1.154

  Musculus in Joh. 12.27. Petitionem carnis Dominus ipse confestim corrigit, ser∣vato me ex∣bâc horâ, est vox carnis, non spiritus. Cal∣vin, in loc. di∣cit, Christum votum illud subitò sibielap∣sum, statimcor∣rigere & ca∣stigare. Nolo cum Bellarm, haec verba ni∣mium exagi∣tare, modus ta∣men loquendi mihi non pla∣cet, quamvis Paraeus phar∣macum adhi∣beat distin∣guendo inter correctionem Logitam, E∣thicam, & Rhetoricam, vid. Par. in Mat. 26. & Udalricum apud Dion. Carthus. loc. cit. ubi etiam de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chri∣sti.
• (o) 1.155

  Deside∣rium voluntae∣tis naturalis non deliberativae, & dici poterit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vid. hanc dist. apud Tho. 3. part quast. 181. art. 3.
• (p) 1.156

  Ratio quae petitionem proposuit nolebat ut boc im∣pleretur, sed ad instructionem nostram volebat demonstrare nobis suam voluntatem naturalem, & motum sensualitatis quem sicut hom o habebat, Thom. 3. part. quaest. 21. art. 4. ad 1.
• (q) 1.157

  Not only to be au evi∣dence that he was sent of God, and did that miracle in his strength: but also to teach the A∣postlesto praise God when he wrought any miracle by them.
• (r) 1.158

  Gerhard harm de pas. cap. 2. pag. (mihi) 107, Christi volun∣tasvel refer∣tur circa se, velsupra se, &c.
• (s) 1.159

  Calv. in Heb. 5.7. Vid. conjectu∣ram Hilarii apud Lom∣bard. 3. sent. dist. 17. & Thom. 3. part. quaest. 21. art. 4, ad 1. Ori∣genis, Am∣bros. Hieron. & Basilii a∣pud Gerhard, har. de pas. cap. 2.
• (t) 1.160

  Quod vo∣lebat obtinuit ut è mortis doloribus victor emergeret, Calv. in Heb. 5.7.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exsuo mem Calvin. pro suâ pietate Castaliv, pro reverentia E••asm. See Calvin and Beza their inter∣pretation defended against the Rhemists, by Dr. Fulk on the place; ex metu (ait Beza in loc.) suisse confirmatum ut omnem pavorem mortis deposuerit, vid. loc.
• (u) 1.161

  Neque tamen diel potest filius à Patre non penitus exauditus ut qui liberationem à morte non nisi ••••••itâ conditione petierit, Beza ibid.
• (x) 1.162

  See this distinction (though apply∣ed to another purpose) brought by Doctor Twisse against Armi∣nius vind. lib. 1, part. 2 sect. 23. pag. 23. and at length prosecuted a∣gainst Corvin. digr, 7. pag. 237. alia est oratio instituta à Christo ex officio bomin is privati, alia ex officio Me∣diatoris, &c.
• (y) 1.163

  Thom: 3. part. quaest. 21. art. 4. ad 2. Dominus ora∣vit pro his so∣lum qui erant praedestinati. Non ora∣vit Christus promiscuè pro omnibus &c. Calv. in loc.
• (z) 1.164

  That such a supposition is not improba∣ble shall appear Ch. 7. Sect. 3.
• (a) 1.165

  Hierom lib. de scriptor•• eccbesiaft.
• (b) 1.166

  Quos ci∣tat & sequi∣tur. Becan. loc. cit. quaest. 4.
• (c) 1.167

  O quot sunc surdi qui non audiunt vocem, quam insensibilia elementa au∣diverunt; au∣divit sol, & obscuratus est; lapis, & di∣visus est; tetra, & tremuit; peccator, & non com pun∣ctus est. Ger∣hard harm. de pas. cap. 14. pag. (mihi) 660.
• (a) 1.168

  1 Pet. 3.19.
• (b) 1.169

  Heb. 12.29.
• (c) 1.170

  Heb. 12.23.
• (d) 1.171

  1 Cor. 9.25.
• (e) 1.172

  Dan. Chamier panst. tom. 2. lib. 8. cap. 3, 4.
• (f) 1.173

  P. Mar∣tyr grants that they desire the good of the E∣lect: but he doubts if they offer up these desires prayer-wayes to God Quanquam ego facile ad∣misero san∣ctos in patriâ votis arden∣tissimis salu∣tem electo∣rum optare, non tamen ausim dicere cos pro illis orare, praeser∣tim cum scri∣ptura id nus∣quam doceat. loc. com. cl. 3. loc. 13. sect. 16.
• (g) 1.174

  Cham. loc. cit. cap. 5, 6, 7, 8.
• (h) 1.175

  Tho. 2.2. quaest. 83. art. 11. ad 1. sanctis in patriâ nihil deest beatitu∣dinis nisi glo∣ria corporis pro qua cr∣ant,
• (i) 1.176

  Apud Swar. in 2.2, tract, 4. lib. 1. de or cop. 11. Sect. 9.
• (k) 1.177

  Vid. Swar. loc, cit. Sect. 11.
• (l) 1.178

  Heb. 9.27. Eccles. 11.3. 1 Cor. 9.24.25. 1 Tim 4.7, 8. Rom. 2, 6. &c. Joh. 9.4.
• (m) 1.179

  Heb. 4.9, 10.
• (n) 1.180

  Quod e∣nim in die ju∣dicii futurum est omnibus, hoc in singulis die mortis im∣pletur. Hiero∣nym. in Joel. cap. 2.
• (o) 1.181

  Yet Me∣dina his con∣ceit is more grosse, who af∣firmeth that neither Gods Word nor works, can be a ground of confidence. Deus potesta∣tem suam non alligavit Scripturis & promissis quae in Scriptura continentur. Jo. Med. cod de orat. quaest 6. But of this more part 2. and part 4. where we shall hear Mendoza (though a Papist) blush at such abominable doctrine.
• (p) 1.182

  As Dio∣dat. on the place, and Seb. Mayer apud Marlo∣rat. in loc. &c. But M. Tho∣mas Good∣win loc. cit. sect, 5. ch. 7. pag. 109. speaketh most expresly, affir∣ming that this is not spoken metaphorical∣ly of them, but truly done by them, that not only their blood, but themselves did cry.
• (q) 1.183

  Heb. 21.24. Thus also the English Divines, and Dr. Hamond interpret the place; and Mr. Durham. and Da. Pa∣raeus, grant that here is an allusion to the cry of A∣bels blood. Heb. 12.24.
• (r) 1.184

  Mr. Rosse〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sect. 7. quaest. 22. pag. (mihi) 202. à Castro adver. haer. lib. 8. de inf. 2. haer. pag. (mihi) 620. August. de haeres. cap. 43. But its though that Origens writings have been miser ably corrupted by hereticks.
• (s) 1.185

  Luk. 12.59. Mat. 5.26.
• * 1.186

  Obj.
• * 1.187

  Ans.
• (t) 1.188

  Luk. 3.17.
• (u) 1.189

  Heb. 12.29.
• (x) 1.190

  Peccatum & paena pecca∣ti.
• * 1.191

  Obj.
• * 1.192

  Ans.
• (y) 1.193

  Petitio est quid commu∣nius & quas•• genus precati∣onis, unde recte Swarez loc. cit. lib. 1. cap 2. sect. 10 In hâc vero materiâ (in∣quit) oratio sumitur pro specie quâdam perfectissimae petitionis quae religiosa fit & ad cultum Dei pertineat, & ideo per petiti∣onem tanquam per genus defi∣nitur.
• (z) 1.194

  Cum Thom. 2.2. quaest 83. art. 3.
• (a) 1.195

  Rev. 20.7, 3.
• (b) 1.196

  Some think that Sathans torment shall be the greater the moe be bringeth to hell; and thus in some respect they are yet Viators, and are reserved unto an addi∣tional sen∣tence.
• (c) 1.197

  Joh. 6.37.
• (d) 1.198

  Luk. 19.42.
• (a) 1.199

  Our desires i. e, the desires of us Viators.
• (b) 1.200

  Where having fallen upon that sweet subject we would not make an interruption untill we had spoken what we conceived ne∣cessary for open∣ing up of that question, albeit according to the rules of me∣thod, much of that matter did belong to this place.
• (c) 1.201

  Christus se∣cundum quod Deus orare non potuit, quia ae∣qualis est patri, secundum quod homo considera∣tur dupliciter, 1. ut compre∣hensor, sic ei 0182 0 competit orare pro aliis non prose, quia non indigebat. 2. ut Viator, sic compete∣bat ei orare pro aliis et prose: omnis namque oratio est pro indigentiâ quâdam supplendâ Hae•• Petrus de Tarantasia apud Dionys. Cartbus. in, 3. sent. dist. 17. quaest. 2.
• (d) 1.202

  Eph, 2.18. Heb. 4.16. Philip. 4.6. Jam. 5.16. Isa. 45.19. Mat. 7.7. Ioh. 14.13.
• * 1.203

  Object. Answer.
• (e) 1.204

  See Ed∣wards Gan∣grana in the catologue of ••rrors, part. 1. pag. (mihi) 21.26, 27, error 66, 132, 137 Pagits heresio∣graphy from 109. Al. Rosse his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sect. 12. quaest. 4.1
• (f) 1.205

  Eph. Pa∣git loc. cit. pag. 106, 107. Al. Rosse. loc. cit.
• (g) 1.206

  According to their asser∣tion, that neither good works profit unto salvati∣on, nor can ill works do any hurt. Sec. Eph. Pagit. loc cit.
• (h) 1.207

  1 King 8.38
• (i) 1.208

  Deut. 32.39.
• (k) 1.209

  Isa. 45.22.
• (l) 1.210

  Zum. var. disp. ad 1. & 2. tom. 3. pag. 15, 71, 244, 254, 351, & tom. 2. pag. 135. Alvar. de. aux. disp. 58. § 7. & disp. 113. § 12. & resp. lib. 3. cap. 5. § 12. & de. aux. disp. 49. § 2. disp. 56. § 6. & 12. disp. 59. per. toram, & resp. lib. ult. cap. 20. § 2. Gul. Tuiss ad. Corv. def. cont. Til. pag. 359. & pag. 106.107.90, 98. &c. Rhet. de provid-cap. 26. &c. Although these divines apply these axiomes to the converted, yet what they say may be extended to our case and to these who are on the way to conversion. See Fenners wilfull impenitent.
• (m) 1.211

  While we turn our back on duty, we fight against the command and sets our selves against his soveraign authoritie who commandeth.
• (n) 1.212

  See Ch. 4.
• (o) 1.213

  Mat. 7.13, 14.
• (p) 1.214

  Eph. 2.14, 15, 16. 1 Cor. 1.30.
• (q) 1.215

  Placere Deo, est non modo commu∣niter approba∣ri tanquam voluntati suae non adversum quomodo om∣nia bona na∣turalia & in∣differentia dicuntur pla∣cere Deo: sed ita acceprari tanquam, &c. placere Deo est justificari D. Paraeus in loc.
• (r) 1.216

  Mark. 12.34.
• (s) 1.217

  1 Joh. 3.14.
• (t) 1.218

  2 Pet. 2.22.
• (u) 1.219

  Or in these four respects,

  • ••. Negatively
  • 2. Positively,
  • 3. Compara∣tively, and
  • 4. Relatively.
• (x) 1.220

  2 Pet. 2.22.
• (y) 1.221

  Virtutes morales fideli∣um specie & formaliter non differre à vir∣tutibus Ethni∣corum ab Ari∣stotele defini∣tis: multis conatur osten∣dere. Frid. Wendel. phil. mor. lib. 1. cap. 7. quast. 2. idcirco in Christianorum scholis docen∣das, cap. 1. quaest. 12.
• (z) 1.222

  Vid. Au∣gust. vindica∣tum apud Chamier. panstrat. tom. 3. lib. 4 & sophismata Bell. refutata.
• (a) 1.223

  In that a voice from heaven should send Corneli∣us to Peter to enquire after him, and Annanias to Paul to en∣quire for him.
• (b) 1.224

  1. Kings 2.17.23, Adonijah (as would appear) in that parti∣cular did most humbly suppli∣cate Solomon, though the reasons alledg∣ed by Diodati and others might prevail with Solomon justly to deal with him as he did.
• * 1.225

  Obj.
• * 1.226

  Ans.
• (c) 1.227

  Which ye•• is not a di∣stinct faith, but a different consideration of one and the same prin∣ciple, a refe∣rence to ano∣ther kind of act flowing from it.
• (d) 1.228

  Vid. part. 2.
• (e) 1.229

  We pur∣pose to speak to this questi∣on in another place (if the Lord will) and therefore will not now di∣gresse to speak to it at any long••h.
• (f) 1.230

  Heb. 12.1.
• (g) 1.231

  Luk. 15.20.
• (h) 1.232

  Mat. 7.7.
• (i) 1.233

  Isa. 65.2.
• (k) 1.234

  I speak of the adult, the Lord hath a way unknown to us for saving young ones.
• (l) 1.235

  Rom. 2.1
• (m) 1.236

  Job. 29.3.
• (n) 1.237

  see Ephr. Pagit. loc. cit.
• (o) 1.238

  See Pagit loc. cit.