the Father can deny him nothing And therefore we shall not need to make a particular answer 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 propound 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 without which there was an (b) Whether this impossibility was moral only and hypothetical or absolute and physical flowing from the nature of God his justice holiness c. we will not now dispute 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 sufficient 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 accomplished In the day thou eatest thou shalt die Gen. 2.7 If Adam must not (c) Both the first and second death and especially the last as the most proper wages of sin must be here meant 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 intercession 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) Though it may be drawn as a conclusion from the premisses he laith down 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) Rev. 19.15 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 without this intercession the time of his ascension must be the (g) And thus the popish Doctors must only have misreckoned some few dayes they ascribing this liberty to Christs descending as they suppose to hell which was not obtained till his ascension into heaven 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 without this believers were saved of old and he was a compleat Priest able to make their peace and reconciliation and therefore 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) Though Christ by his blood that was to be shed and the satisfaction he had undertaken to make might wel purchase and procure the salvation of believers 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 already done and past for its object 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 interceed 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 ascend with him which he affirmeth and not also to interceed 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 Intercession as to the present case and the difference he alledgeth 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) Viz. As it is distinct from the cry of his blood formal Intercession to be so problematically spoken of by eminent Divines though I see no reason why it should be questioned should notwithstanding make it so necessary a part of
undone us And now I would ask at carnal hearts who undervalue this heavenly and soul-enriching exercise being ready to say if I might have my desire satisfied none should pray more frequently then I but I see little good that may be expected thereby no income nor advantage since they who are most employed in that work have as many wants and trials as other folk I see no good they get by all their prayers why should I loss my pains Ah! Atheist dost thou not know that a little which a righteous man hath is better then all the riches and great revenue of the wicked Ps 37.16 Prov. 15.16 Prov. 16.8 Whatever the righteous hath be it litlte be it much it is a blessing and mercy indeed Nay his wants and crosses become blessings unto him they are medicines prescribed by the great Physitian for the health of the soul and preservatives to keep us from infection while we live in a contagious world but on the other hand all that the wicked have their choycest blessings are according to that threatning Mal. 2.2 (u) Aliquando Deus iratus dat quod petis Deus propitius negat quod petis August de verbis Domini serm 53. nocitura toga nocitura petuntur Militia Juvenal Sat. 10. cursed they are snares and thorns to prick them and will prove as coals heaped on their head to encrease their misery and torment for ever and their present rods and sufferings are an earnest and prelude the first fruits and beginning of their eternal wo and punishment The godly and the wicked while under one and the (x) Multum quippe interest non quid accipiat sed quis accipiat nec quale sit quod datur sed qualis sit ipse cui datur nam bona obsunt mala prosunt sicut fuerint quibus dantur August tract 62. in Joan. same outward rod and in the same furnace find it not to be the same to both the furnace that purgeth the dross from the gold doth by little and little consume the tinn the godly are gold and are more refined by trials but that fire in which the wicked are now cast doth drie up their marrow and fat till at length it consume them by a never ending consumption But while thou sayest thou wouldst ask if thou thought'st thou wouldst obtain dost thou think that thou art a loser by any limitation or qualification of the promise of audience unless thou be an Epicure (y) We heard the confession of Pagans and wilt not thou who art called a Christian come their length and wilt thou grudge when the Lord doth that to thee and for thee which Pagans have askt and prayed for to themselves Ah shall they allow to God the liberty to make their choyce of their mercies as knowing what is best for them to have or want and wilt thou prescribe to him and mindest no more but the satisfying of thy beastly and sensual appetite Ah! is not the promise while thus limited to thy eternal happiness and spiritual good more z sweet and full then if it wanted such a proviso What wouldst thou have God to joyn and comply with thy foolish and hurtfull desires and to give thee upon thy asking a serpent to sting thee to death and a delicious potion full of deadly poyson because perhaps it is pleasant to thy taste whether is it better for a Pupil to be guided by a wise Governour then to be left to his own choyce and to follow his youthfull and unadvised courses albeit the discreet Governour will curb and hold him in and often withhold what he craveth yet it s for his good that he thus dealeth with him if the inconsiderat youth might have his will he would quickly lavish and spend his large patrimony and with the Prodigal bring himself into great extremity And our kind Lord dealeth with us as pupils and children this is the time of our under-age and if now we had our wills we would undo our selves Adam was more knowing and wise then we who yet being left to the counsel of his own will did prove a prodigal and quickly spent one of the largest patrimonies that ever did fall unto any meer man Is it not then for our good that the Lord himself will be our Tutor and Governour and will give us what is good for us but will not satisfie our (z) Recordaris dixisse te in plarima dubitatioâ—c discrimineque versari ne teipsum falleres cum mala quandoque pro bonis opâ—ares verum mi hi vâ—detur ab animo tao prius oâ—ortere caliginem qua nunc offunditur auferre deinde illa proâ—iuâ— admovere per quae seu bonum quid fit five malum dignoscas nunc enim impos esse videris insanum quiddam mibi videtur temero Deum precari ac diligenter considerandum ne quis seip um fallat mala petens dum bona se putat orare prudentior poâ—ta qui precabatur mala ab orantibus abesse Plato temo primo Alcib 2. pag. mihi 139 140 136. interpret Mars Ficin hurtful and sensual desires But you will say albeit from what hath been said I be now convinced that the Lord often yea even then while he withholdeth the particular that was askt doth that which is best by way of return to the prayers of his honest supplicants and though I would fain beleeve that the Lord doth alwayes thus hear and answer our prayers because the Scriptures seem to hold out this point most frequently and very convincingly yet there be some cases in which the Lord doth not satisfie and fulfill the desires of his children which cannot fall under the exception of non expediency hurt and evil particularly these three 1. when we pray against our sins and corruptions and that we may not be led into temptation 2. when we pray for spiritual mercies to others that the Lord would open their eyes and change their hearts and bring them out of the snare in which they are caught 3. when we pray for outward and publick mercies to the Church and people of God what evil can there be in those petitions that the Lord should not alwayes hear and answer them In answer to this question we shall first speak to the first case by it self because it is concerning a personal mercy to the supplicant himself then in the second place we shall speak to the other two joyntly because they are concerning mercies askt for others and thirdly we shall obviat objections To the first we answe 1. albeit it be our indispensible duty to subdue and mortifie sin so that we should alwayes be opposing and fighting against our lusts and resisting temptations yet the Lord may have his holy and wise ends why he will suffer us for a while to wrestle before he give the victory or remove the temptation and though the mortification of sin and the removing of temptations be absolutely good and alwayes yet in the issue
foolishness And Ps 9.19 Arise O Lord let not man prevail 3. Neither will it be denied that we may complain to God of all the wrongs and injuries of the cruelty persecution threatnings and blasphemies of the wicked with Hezekiah Isa 37. David Ps 10. the Apostles Act. 4.29 c. And this complaint will be found to have something of an imprecation in it hence while Eliah is thus complaining to God and lamenting Israels apostasie the Apostle saith that he maketh intercession against Israel Rom. 11.2 3. Neither 4. will it be denied that we may pray the Lord to break the snare of prosperity and success in any evil course whereby as with chains Sathan holds them at his work nay and upon supposition that otherwise they would prove incorrigible and if there be no other mean to reclaim them we may not only pray that the Lord would not further their wicked device Psa 140.8 but also 5. that they might not prevail and meet with success in the ordinary works of their hands yea and that the Lord would fill their faces with shame that they may know themselves to be but men and might seek his name Psa 83.16 And 6. we may pray that justice may be impartially executed upon malefactors that King and Rulers would resolve with David early to cut off all wicked doers from the city of the Lord Psa 101.8 We must so love the life of wicked men as not to prefer that to Gods law and the laudable laws of the kingdom appointing capital punishment for gross crimes and hainous transgressors that others may be afraid to follow their footsteps On the other hand its certain that we may not curse 1. without a cause Prov. 26.2 Nor 2. for our own cause and because of private and personal wrongs done to us we should thus forgive our brethren and not give way to the spirit of malice and revenge Mat. 6.15 and 18.35 c. And. 3. we must not curse our relations nor cast off these bonds whether natural civil or spiritual under which we stand towards others children must not upon any terms curse their parents nor parents their children people must not curse their rulers and magistrates nor one Saint another notwithstanding personal wrongs and injuries mutually received Exod. 31.17 Mat. 15.4 Exod. 22.28 1 Cor. 13.7 1 Cor. 6.7 c. And therefore that cursed crue of passionat creatures who for a trifle will give their children servants or neighbours to the devil must have their tongues set on fire of hell Jam. 3.6 and they must be acted by the devil who is the father of envy malice virulency and of all such cursing Jam. 3.14 15. These things being premised that which may here fall under debate is whether we may pray against though not as they are our enemies yet as they are Gods enemies and the Churches enemies and though not for their eternal ruine as may appear from Part 1. Chap. 7. Sect. 3. yet for their temporal destruction and overthrow and that either indefinitly not pitching upon any particular incorporation or persons with Deborah 5.31 So let all thine enemies perish O Lord and with the Apostle 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be anathema maranatha Or particularly directing our prayers against such and such enemies as Judg. 5.23 and when there is thus an application to such and such persons whether we might curse them conditionally though not absolutly especially if with the condition a blessing be annexed thus Lord if these thine enemies be incorrigible destroy them in thy justice and if not reclaim them in thy mercy Here I grant there are far different cases and that there is less hazard in praying against Gods enemies then against our own enemies and in the general chen condescending upon such or such a faction and by way of supposition If they be incorrigible then absolutely and upon any terms Neither would I rashly condemn those learned and judicious Divines who plead for the lawfulness of such maledictions yet I should think it a more Gospel-like frame of spirit to bless and pray for persecutors then to curse them Mat. 5.44 Rom. 12.14 1 Pet. 3.9 This wants not that example that Christ left us to follow when he suffered 1 Pet. 2.21 But on the contrary he left us this pattern When we are reviled not to revile again and when we suffer not to threaten but to commit our selves and our cause to him that judgeth righteously ver 23. What are not all men our brethren and (b) Proxim us est omnis homo vid. Ames loc cit part 1. cap. 7. qui fratrem suum oderit homicida est hoc loco fratrem omnem hominem oportet intelligi c. August de sancti c. neighbours and should we not then love them and wish their good how shall we then curse them and desire their ruine and if we will not forgive them their injuries done to us how can we say for give us our sins as we forgive them that sin against us But if we would bless them and pray for them that would be an evidence of our sincerity and that we had overcome that devil of malice and revenge that rageth in carnal hearts Mat. 5.45 48. Rom. 12.19 20. Did not Christ at his death pray for his persecutors Luk. 23.34 and Stephen for those who stoned him Act. 7.60 And did not David fast and pray for his enemies though at other times upon some special account he prayed against them Psa 35.13 Nay we may here alledge the example of Pagans when the Athenians commanded their priest to curse Alcibiades after he was condemned nay saith she for I (c) Precibus non imprecationihus constituta sum sacerdos apud Wendelin Philos mor. lib. 1. cap. 10. was not consecrated a priest to (d) Or by cursing but by prayer curse but to bless But you will say may we not pray that temporal judgments may be inflicted on persecutors yea and that they may fall and never rise again to molest and vex the Saints Ans There would be a difference put between private persons and a faction or multitude for though we may desire that a malefactor may suffer according to the law yet we may not desire the ruine of a multitude for though it be an act of justice in the magistrate whom the Lord commissionateth and sends against such a party to fight against them yet that sentence cannot be so orderly and deliberately executed against them as when a process is legally led against a malefactor and such a dispensation may prove a mean through the Lords blessing to prevent eternal ruine but when a wicked faction are killed in battel death eternal usually followeth their bodily death and overthrow Yet I deny not that we should pray for success to the magistrate in such an expedition and that his enemies may not stand before him but thus we do it only comparatively that since matters