will be his Advocat but if he sin he who came to (e) 1 Joh. 3.8 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 it s written If any man sin c. It s 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 it s 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 inference Rom. 6.1 Though the Lord to magnifie the riches of his free grace may make grace abound where sin hath abounded 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 reason 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 arguments 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 intercession Ans We need not now run to that acknowledged rule (d) Theologia symbolica non est argumentativa Symbolick Theology is not argumentative We must not extend a parable beyond it's scope and it is certain the (e) See Diodati English Divines Dr. Hammond c. 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) Quisque suae vineae cultor Theoph. in loc Theophylact thinketh that every man is the dresser of his own vine (g) Cajet in loc 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) Cultor vinea suus cujusque Angelus custos Theoph. ibid. 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 Cor. 3.6 Exod. 32.31 1 Sam. 12.23 Amos 7.2 5. Paul and Apollo do plant and water the vine-yard and lâ—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 therefore these shadows as useless must evanish when we may behold the substance and truth 2. Object Sympathy is a main ground of intercession but there was sympathy flowing from a covenant-relation before 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 presence there judicious Interpreters do understand the Mediator the eternal Son of God so that the former words cannot 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) See the English Divines and Dio. dati on the place English Divines well observe 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) A revâ—rend late Divine whose memory is precious in this Church whose arguments may be abused and drawn a greater length then they will go or were aâ— we may conceive intended by the Author doth grant what we have here alledged from him and which of it self is most certain and by that concession giveth us ground to interpret his assertion as spoken rather of a symbolick and typical then proper and personal intercession as may also further appear from the several replyes here made to what is objected 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 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 interceed 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
from one and the same root and may be cured by the same remedy which therefore we will not separat in this enquiry some of these are external and without us others internal and within us or proceed from us and among these some are natural which we cannot totally remove till this our house (d) Levit. 14.44.45 infected with that fretting leprosie be broken down and till we cast off this (e) Rom. 7.24 body of sin and death albeit by watchfulness and the diligent use of the means we may guard against their prevailing but other causes are more voluntary and occasioned by our sloth and negligence or some inordinat affection and lust again some of these do provoke the Spirit to withdraw and to smite us with a judicial stroke but others of these causes do of themselves in a special manner in-dispose the heart for spiritual duties and cast the soul into a sort of lethargy and deadness 1. Then as to the external causes we will not reckon the Spirit of grace as one for albeit upon his withdrawing this evil doth follow yet it is not his work nor is he the proper (f) Removens prohibens non est propâ—ie causa nec per se influit in effectum cause of it while he suspends his gracious influences which would preserve life and heat in the affections which otherwise of themselves like water when the fire is removed will return to their native coldness Neither 2. can the (g) Not the world but worldly mindedness and our lusts that fire world be properly called a cause of this malady for if there were no venome within us we would suck no poyson from its flowers yet in that it ministreth fewel to our lusts it may be called a material and occasional cause and albeit the creatures do keep their station and primeval perfection groaning and travelling in pain when they are abused by degenerat man and employed against their Maker Rom. 8.22 yet through our wickedness we make them and they now become to us wofull snares and temptations Neither 3. can (h) Though thus wicked men cannot so properly be called the efficient yet their society example c. may be reckâ—ned among the moral and formal causes as afterwards here Cause 14. wicked men be said to be the true cause hereof for though by their ill example society persuasion c. they may ensnare us and draw us away with them to sinfull courses which may provoke the Lord and harden our heart yet they can have no direct and immediat hand herein since they have not access unto nor influence upon the heart So that 4. Sathan is the only true and most proper external cause of our indisposition to pray deadness and wandring thoughts in prayer he being alwaies ready as a father to beget and as a nurse to dandle and bring up such an off spring to the dishonour of God and our hurt and mischief that he may either make thee weary of praying or God (i) Isa 1.14 weary of thy prayer and that thou mayest provoke him either not to answer or to answer thee in wrath when we are at prayer Sathan is most busie we may expect to find him at (k) Zech. 3.1 our right hand to resist us there is not a petition we offer up to God but is contrary to his interest and kingdom and therefore as on saith maxime insidiatur orationibus fidelium his main work and design is to cheat us of our prayers he is that fowl that is alwaies ready to catch away any good motion that is sown in the heart by the Word and Spirit Mat. 13.14 19. and when his suggestions cannot do the turn he will offer temptations and distracting objects to steal away the heart or will by his instruments raise some tumult to disturb and divert us as Act. 16.16 17. O! what need have we then not to separat what the Apostle hath conjoyned Jam. 4.7 8. and to watch against and resist the devil when we draw nigh to God But though he be strong and hath many advantages yet (l) 1 Joh. 4.4 stronger is he that is in us and if in his name and strength we carefully resist him he will flee from us ver 7. O! but the chief and main cause is from within this disease flows from our own bowels no infection nor contagion from without could harm us were there not a distemper and many ill humours within neither Sathan nor his instruments nor the allurements of the world could make us halt in our way to heaven were we not cripple and maimed in our own feet The first then and mother-cause the womb where all the other were conceived and the root that sendeth sap to all the branches is our original natural and hereditary corruption that old man and body of sin that enemy to God and all righteousness which lodgeth in the best Saint while on earth and which never is so far subdued and tamed but if we be not upon our guard it will be ready to interpose and to hinder us in all our religious performances this is that Law in the members rebelling against the Law of the mind whereof Paul complaineth Rom. 7.21 This is that flesh that lusteth against and is contrary to the Spirit Gal. 5.17 this is that byass that leadeth us away from and makes us turn aside when we are following after the Lord and hence proceedeth that natural levity and slipperiness that instability and unstayedness of our spirits that we can hardly fix and dwell long upon any spiritual object and that good motions are not so well rooted and abide not so long with us hence wandring and impertinent thoughts break in and that restless sea within still (m) Isa 57.10 casteth up mire and dirt to be a rub in our way when we are looking to the right mark Hence Pauls complaint and where is there a Saint that may not joyn with him When I would do good evil is present with me O wretched man that I am who shall deliver me from the body of this death Rom. 7.21.24 O! what need have we continually to watch over these vain instable and gadding hearts of ours and to look up to him and come in his strength who can unite our heart to his fear and establish it with his grace Heb. 13.9 Psa 112.7 Psa 86.11 c. But 2. if to this native constant and abiding sink and puddle be super-added any grievous sin and actual transgression against light and conscience as this will mar our acceptance So it will exceedingly straiten and dull our Spirits a guilty conscience dare not (n) It s a certain truth which hath been observed by some practical Divines viz. if prayer make thee not leave finning sin will make thee leave praying or make thee pray for the fashion and without life and affection look the judge in the face with such boldness confidence chearfulness and readiness as
hast principalities and powers to wrestle with though thou be justified through faith in his blood his ransom and intercession make hell to rage the (m) Math. 12.29 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 reproaches all the lybells and challenges which this (n) Rev. 12.10 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 triumphing 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 Advocat 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) Ps 140 8. grant not his foolâ—sh desire further not his wicked device against himself but though he hath askt a (p) Luk. 11.11 scorpion let him have an egge And the (q) Mat. â— 11 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) Ps 37 2â— 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 journey 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 purchase all thy mercies if the cry of his blood do not outcry thy sins if his merits be not greater then the mercies thou desirest thou mayest fear but since his treasures can never be exhausted since they are indeed such as the Sparish ambassadour 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 blemishes 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 (Å¿) 1 Joh. 2.2 propitiation for all thy sins and he will say I pity this ungrate wretch I freely pardon 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) Though it be set down by way of narration 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 dispensations of providence that befall them here in their pilgrimage 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) Luk. 24.25 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 acknowledge 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) See