Immutability of his Counsell and that the Captivity of that People was decreed and established of God He had sinned if he had prayed for them any more in that respect This grieved him to the heart Jer. 14.11 13. ver 20 21 23. Jer. 14.11 13. yet he goes as far as he might ver 20 21 22. He might and ought and did as he ought to pray for other Blessings of God in their behalf As that He would give them Repentance Remission of Sins Redemption from eternal Captivity Comfort and Patience in that Captivity threatned and deliverance out of it in due time according to Promise He might and ought and did as he ought in praying for deliverance from other Judgments as Famine Pestilence c. At that time there was a great Famine in the Land by reason of drought and for the removing of that Judgment and the blessing of Rain he prayed albeit he might not pray for the State of the Kingdome that it might stand and flourish and the Enemy not prevail against it Piscator in loc and that they might not be carryed away into Captivity for after God had so charged him not to do it he never Interceded and prayed for them as before was shewed And that this is the duty of all faithful Ministers thus to make Intercession for their People unlesse there be such a special Interdiction which we in these dayes have not appears by that we read Jer. 27 18. If they be Prophets Jer. 27.18 Explained and the word of the Lord be with them Let them now make Intercession to the Lord of Hoasts that the Vessels which are left in the house of the King of Judah and at Jerusalem go not to Babylon As if the Prophet should say If these men amongst you that say they are Prophets and would disswade you from serving of Nebuchadnezzar whom God hath determined you shall serve Verse 14. if they be Prophets indeed let them do the work of a Prophet in intreating the Lord for you and making Intercession on your behalf that his Judgments may be averted from you or at least mitigated and sweetned unto you and let them not any longer delude you in saying You shall not serve the King of Babylon for in so saying they Prophesie a lye unto you And so under the Gospel Ministers are to intercede so did Paul Rom. 10.1 John 17. Rom. 10.1 Christ hath given us an example Joh. 17. But if these Intercede Quest how is Christ our only Mediatour and Intercessor Intercede is properly a Latine word and signifieth to come betwixt and so to Lett Hinder Withstand Inter et cedo Cameron de p. 122. Eccles 1 Tim. 2.1 or Prohibit the doing of a thing It hath sometimes a more large signification so the prayers which the godly make in the name of Christ to turn away God's Judgments from their Brethren in this World are termed Intercessions 2 Tim. 2.1 And these are Intercessions of Charity But usually and more strictly it signifieth that part of the Mediation of Christ in which he appears before God to prevent or pacifie his displeasure towards his Elect of which we spake before And this is out of Justice or Authority To be such an Intercessor belongs to Christ alone because Intercession as it is a publique and authoritative Act is founded upon the satisfactory merits of the Person interceding 1 Joh. 2.2 He cannot be a right Advocate who is not a Propitiation also Therefore the Papists are forced to venture so far as to affirm that the Intercession of the Saints in Heaven with God for us is grounded upon the virtue of their own merits But thus Christ onely is our Intercessor and no other neither in Earth nor Heaven The things we pray for either for our selves or others are unmerited of us and undeserved by us therefore we put them up in His name we expect them ex vi promissi out of Gods gracious promise and not ex vi pretii out of any price or purchase by us paid or made such meritorious Mediators God's Ministers are not they are but Ministerial Mediators and Intercessors under Christ 2 Cor. 4.20 wherein indeed they are preferred before others in nearnesse to Christ and have as Nazianzen speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediation between God and Man For the further Explication and Confirmation of the Point Let me shew you First wherein this Intercession of God's Ministers doth consist and then the Grounds and Reasons of it The intercession of God's Ministers for their People stands in two things First In speaking betwixt both interpreting the mind of one unto another from God to Man and from Man again to God Secondly In interposing betwixt both when God is offended and displeased with Man They speak from God to Man and so they are His Voyce to Us Luke 1.70 Him we cannot hear in His own Voyce and live Luke 1.70 Speak thou with us said the People of Israel to Moses and we will hear Exod. 20.19 Deut. 5.27 28. but let not God speak any more with us lest we dye which desire of theirs was well approved of by the Lord In like manner God having respect to our Infirmities is graciously pleased to acquaint us with his good pleasure by men like our selves Math. 10.20 2 Cor. 5.20 It is not you that speak but the spirit of your Father that speaketh in you as Christ spake to his Disciples Math. 10.20 we pray you in Christ's stead saith the Apostle 2 Cor. 5.20 They speak from Men and for Men to God and so they are Man's Voyce to Him presenting their Persons and Causes before him when they come into his presence Thus Aaron was enjoyned to bear the names of the Children of Israel upon his Pectoral when he came before the Lord to minister for a memorial before the Lord for ever Exod. 28 29. Exod. 28.29 So every Faithful Pastor is mindful of his Flock and carries it upon his heart not onely to his Pulpit but to his Study When he studyes he remembers them and prayes for them when he meditates on them he prayes for them In Publique he prayes for them in Private he neglects not that Duty St. Paul mentioned the Romans alwayes in his prayers Rom. 1.9 Rom. 1.9 In every prayer of his Publique or Private he had the Philippians in remembrance making request for them all with Joy Philip. 1.4 Phil. 1.4 5 5. Look as the tender hearted Mother prayes for her Babe when she suckles it when she dresseth it takes it up or layes it down which prayers are usually wanting when she puts it forth to Nurse So is it with a Faithful Pastor though it be otherwise with those who turn over their Flocks unto another man's care Secondly They Intercede by Interposing in time of danger betwixt God the People when the Almighty is incensed against them through their manifold provocations This is injoyned Joel
drawes conclusions and determines 3. Sermo prolatus that speech whereby he manifests himself to other men Christ is all three He is Verbum Innatum so he is the Natural or Essential word which God produced out of himself and so he is God He is Verbum Illatum or conceptum the word occasioned by the Fall of Adam which is Gods decree of sending that his Son to be the Redeemer of Mankind He is Verbum Prolatum which is the execution of that decree or the manifestation and application of Christ whereby this word God-man becomes ours That Christ our Jesus he that was anointed our King Priest and Prophet becomes our actual Saviour In neither of these senses can he be said to be a dumb or silent word but we have now to do with the last He was the word manifesting and applying himself unto us for our eternal salvation But how came it then to passe that he stood so often dumb Object Math. 26.62 and said nothing being questioned for his life as before Caiphas when false witnesses gave evidences against him the like before Herod and before Pilate Luk 23.9 Math. 27.14 before these he spake not a word And good Reason there was for his silence before these Being falsly accused before Caiphas he was silent Reas albeit urged to speak First for that he knew he came thither to suffer being sent of his Father for that purpose and not at this time to defend himself Secondly that by his Silence and Patience he might intimate the vanity and falsenesse of their accusations and give us an example how to carry our selves in the like case 1 Pet. 2.21 Thirdly for that he knew he should be condemned albeit he should have cleared his Innocency for his enemies were resolved to have his blood and that hour he knew was now come He held his peace before Herod say some because he had before taken away his voyce in cutting off John the Baptists head who was his voice as we read Mark 1.2 3. and how can one speak that hath lost his voyce Mark 1.2 3. But other reasons may be rendred for that First it might be to abate the pride and vanity of Herod who imagined that Christ would have shewen some miracle before him Luke 23.7 but our Saviour to shew how little he esteemed of his worldly greatnesse Luke 23.7 Isa 53.7 would not so much as answer him a word Secondly he knew he should do no good with him he being a man given up to all Voluptuousness and vitiousness of Life Thirdly for that he knew he was to receive sentence not from Herod a Jew but from Pilate a Romane and that he was to dye by crucifying after the Romane manner And being before Pilate he held his peace First for that in his conscience he was convicted of his Innocency and therefore there needed no Apology before him Secondly he shewed thereby his magnanimity in contemning death had he answered any thing it might have bin thought that he had bin desirous to save his Life which he thirsted to lay down for mans Redemption Thirdly that be might acknowledge our sin-guiltinesse he standing in our stead and being now ready to discharge our debt These may be some reasons of our Saviours silence at those times Then he stood dumb as a sheep before the Shepherd that the Scripture might be fullfilled which had so foretold Isa 53.7 Acts 8.32 But when or where do we read that he stood dumb as a Shepherd before his sheep Isa 53.7 Acts 8.32 and that is the point we have now in hand Let us make a twofold Use of this First seeing Christ was not dumb in speaking to us for our good Vse let not us be dumb in the cause of Christ but find a tongue for Him so as to confesse his name Phil. 2.11 declare his Truth Psal 40.9 10 119.46 172. set forth his praise Phil. 2.11 Psal 40.9 10 119 46 172. Rom. 10 10. Psal 22.22 Psal 108.1 Psal 34.1 35 28 63 5. Vivat regnet Christus said Luther in spight of all adversaries The tongue is the best member that we have for this service so our old English Plalmes do read Psal 108.1 I will sing and give praise with the best member I have even with my glory as our new Translation hath it And why my glory Not onely because it was one of the Excellences and Prerogatives of Man above other Creatures that he is enabled to use his tongue to the expressing of his mind but for that it is the Instrument ordained to the setting forth of Gods glory in the advancement whereof the glory of man as Gods principal Creature doth consist Thence it was that the Devil as it were in spight took away from divers the use of the tongue in the days of our Saviour and possessed them with dumbnesse Luke 11.14 that they might not with the tongue give God that service which was due unto him from it And yet to this day he continues his malice for this dumb Devil is rife every where B. B. Hall Cont. in N. J. saith a Worthy of our times He is on the Bench when the mute or partial Judge speaks not for Truth and Innocency He is in the Pulpit when the Prophets of God smother or halve or adulterate their Master's message c. And whilst he stopps the mouths of Christians from these useful and necessary duties required to be by the tongue performed to God or Man the dumb Devil rageth and reigneth This dumbnesse is of dangerous consequence That standing still of the Sun and Moon which we read of Joshua 10.10 Joshua 10.12 gave an occasion of shedding so much blood of the Ammonites Now in the Original it is not siste sol Sun stand still but sile sol Sun be silent as the Margent of your Bibles will informe you he bids them say nothing make no noyse no motion stirr not suppose the Sun to be the Magistrate and the Moon to be the Minister let it be so in your conceptions at present if these be silent and dumb if they command not pray not maintain not God cause Christ's cause and the Churches cause the Case is dangerous and yet it is to be feared much blood hath bin spilt through such silence It is dangerous in all but in those who are in a more especial manner deputed to set forth Gods name declare his truth and give warning to the people it is deadly Ezek. 3.18 Isa 62.6 Tenuisse silentia clerum Isa 56.10 11. Ezek. 3.18 You that are the Lords Rememberancers be not silent saith the Prophet Isa 62.6 Silence is the basest tenure saith one that a Minister can hold his living by Those Priests of old that did not bark were branded for dumb doggs Isa 56.10 yea they were greedy doggs saith he who can never have enough vers 11. no marvail then that they were dumb A bone you know in a
of her Children Math. 11.19 and she is justified by them Math. 11.19 when they shew forth the fruits of it in their carriage which fruits are laid down by St. James 3.17 to be these Jam 3.17 First Chastity or Purity That is pure which is without mixture and so understanding it it suffers not Light to be mixt with Darknesse Truth with Error Superstition with Religion these cannot stand together 2 Cor. 2.17 2 Cor. 2.17 We are not saith the Apostle as many who corrupt the Word of God the word is taken from Hucksters or deceitful Vintners who mixe their Commodities We do not Huckster it it still retains a pure and chaste mind in out Breasts and pure affections in our Hearts to the Truth so â—hat it will not suffer us to admit of any error or do any thing against the Truth but for the Truth Unity without Verity is no better then Conspiracy if it be joyned with falshood it is not Chastity but execrable Adultery saith Cyprian Hence was it that such care was had in the Primitive times to maintain the Truth and not give way to the smallest Errors where the consequence might prove great In the Councel of Chalcedon there arose a difference about one little word a Monosyllable the question was about Ex and In. The Heretiques condemned then confessed Christ to be ex duabus naturis composed of two natures at first but not to be in duabus naturis not to consist of two natures after and for that In they were thrust out In the Councel of Nice the difference was lesse one would think about a little letter a man would think it but a small difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was but one letter a small Iota and yet as Theodoret witnesseth right Believers could not be brought Parva non sunt parva ex quibus magna proveniunt Damasc Joh. 17.3 either to admit the one or omit the other Nothing is to be neglected as little from which great things may arise So for the placeing of words what difference hath bin and is as betwixt sola fides and fides sola nay very pointings may alter the case as John 17.3 The Arrians in making the Comma after onely would seclude the Attribute the true God from the Son and Holy Ghost It is not Chastity of spirit to have our minds corrupted 2 Cor. 11.3 from the simplicity that is in Christ 2 Cor. 11.3 Corruption in Judgement is the most dangerous corruption of all other Mr. Hild. on Psal 51. worse then corruption in manners saith a grave Divine as the Leprosie in the head was of all other Leprosies the most dangerous and destructive Levit. 13.44 The Priest shall pronounce him utterly unclean his plague is in his head Levit. 13.44 had the Leprosie bin in the hand or feet even that had made him unclean but being in the head he is utterly unclean saith the Text. Secondly Peaceablenesse is a second fruit that proceeds from wisdom from above it causeth us to flye strife and contention what may be and if it be possible to have peace with all men Abraham being indued with this wisdom Rom. 12.18 Gen. 13.8 9. being provoked by Lot's Herdsmen desired Lot that there might be no falling out betwixt them for that they were Brethren and for peace-sake divided the Land and gave Lot the choyce to take which hand he would This will prevail with us to silence our own private opinions if we perceive they tend to the disturbance of the peace of the Church according to the Apostles Ru e Rom. 14 22. Hast thou faith have it to thy self Rom. 14.22 Explained thy particular and private perswasion of the Liberty of all dayes and free use of the Creatures and other things of an indifferent nature keep private to thy self and do not divulge thy opinions they not being absolutely necessary to Salvation whereby the peace of the Church may be troubled and the consciences of others perplexed Better an unnecessary truth should be lost than the publique peace disturbed and the unity of the Church lost The advice of the Trent-Historian is Sometimes to yield to the imperfections of others Hist Trent p. 62. and for pitty to accommodate to that which in rigour is not due yet in equity convenient Thirdly Meeknesse and Gentlenesse is another branch of that Wisdom that comes from above This meeknesse of wisdom will give a Charitable censure of other mens sayings and actions and take things not in the worst but in the best sense it shuns all bitternesse of contention about differences in our reasoning about them If we reason one with another it will cause us to do it in a Brotherly manner and to follow the Truth in Love Ephes 4.1 5. It removes groundlesse jealousies and suspitions Eph. 4.1 5. which we are apt to have one of another which is the cause of many needlesse distempers amongst us and hath bin It will cause us to lay aside all odious Names and Words of Reproach which serve onely to provoke and engender strifes We should sooner be re-united if these new-born Names of Independent and Presbyterian did not keep us at such a distance saith one that knowes much Fourthly Tractablenesse or easinesse to be intreated It causeth a man to hearken to advice and counsel and reverently to yield to Reason and submit to the Judgement of Superious The spirit of the Prophets is subject to the Prophets 1 Cor. 14.32 saith the Apostle 1 Cor. 14.32 Those who reach are subject to the scanning and examining of other Teachers whether their doctrines be sound and good and so to submit to their censure and judgement There are those who will persist in their own conceits and fancies albeit they have no sound ground nor sufficient reason nor evident proof to induce them to their false perswasions yet they will still hold them albeit all the Ministers in the World be contrarily minded These want this Wisdom which is from above which causeth us to be tractable and not willful Fifthly It is full of mercy and good fruits whereby deeds of Charity seem not to be meant for they are not the Subject of that discourse but Mercy towards them that are out of the way and err from the Truth Those who are wise will pitty such and mercifully seek to reduce them to rights by all means of Humanity and Love so Rom. 14.1 2 3. Rom. 14.1 2 3. 14.1 2 3. There must be no despising of him that is weak but a receiving of him in Love If there be difference in Judgment yet should not this sever us in our Affections though they err and cannot see the truth in many matters as we think we do yet God hath received them to mercy and they may be God's dear Children and faithful servants as well as we our selves agreeing in Fundamentals Till the Lord clear those truths to us
Tim. 3.5 is verified of our times we have a form of godlinesse an outward profession we make of it but the power thereof is denyed Prophanesse and Irreligion doth every where encrease Iniquity doth abound which is the cause that the love of many is waxen cold One complains thus against Romish transgression Recessit hoc tempore Lex à Sacerdotibus c. Change but the name the Complaint lyes against us Breidenb decan Mog Eccles in suae peregr Hist The Law is departed from the Priest Justice from the Princes Counsel from Senators Fidelity from People Piety from Parents Duty from Subjects Charity from Prelates Honesty from young men Discipline from Clerks Learning from Teachers and Study from Schollars Equity from Judges and Concord from Citizens Fear from Servants Fellowship from the Country Vertue from Nobility Truth from Merchants Chastity from Virgins Humility from Widdows Love from the Marryed and Patience from the Poor Those ever honoured Moral Vertues Patience Constancy Fidelity Chastity and the rest are all become bare names amongst us We have readd of them in Books that once they were but we cannot see them now in practise amongst men such is our withering And is not this an evident signe of our casting forth and rejection as being a People of Gods curse Isa 34.5 David lamented the Churches condition when they saw not their signes Psal 74.9 that is Psal 74.9 Gen. 17.11 Exod. 12.13 31 13. the Testimonies of God's presence and favour in his Ordinances which were for signes to Israel Gen. 17.11 Exod. 12.13 31 13. And have not we like matter of complaint The outward signes remain with us still blessed be his name The word is sincerely taught Sacraments in many places duly administred albeit therein is a great want but His lively and powerly presence in those Ordinances to the converting of People unto God which in former times we have seen and heard of is wanting 1 Sam. 28.6 It was sad with Saul and a soar signeit was that God was angry with him and was purposed to cast him off when in his extreamity he answered him not So it is with that People to whom God continueth his outward Ordinances but without Power Life and Spirit Were there not a casting of us forth it could not be that there should be such a collecting and gathering up of many through Sathans temptations false Prophets seducements and the allurements of this sinful World whereby it comes to passe that men are drawen away from following of Christ and bound up into so many several bundles as there are societies oâ— Sectaries All which being considered we have great cause to lament our present condition and by our tears to endeavour to quench the fire which is kindled against us otherwise we must expect to be cast into it in the end to our eternal ruine for that is a fire not to be quenched Use 2 But as this concerns out Nation in general so give me leave to come nearer to you that lye in your rotten hypocrisie and continue barren and unfruitful under the meanes of grace You hear your Doom and may here read your Sentence Cut it down It is true that one saith Filius Populi hath no Father every Publique Reproof is looked upon as a Bastard none will own it till it be brought home and layd at his own door Let me therefore come nearer home and perswade every one partion larly to deal truly and impartially with his own soul in examining whether he be a fruitful or a barren Figg-Tree as haâ—h bin before directed and if in case thou find thy self to be either barren or unfruiâ—ful in good works or fruitful in evil delude 〈…〉 that thou shalt do well enough in the 〈…〉 there iâ— a sharp Axe and a quick fire that God hath alâ—â—dy pâ—epâ—â—â—d for 〈◊〉 and for alâ— such unfruitful and barren â—â—â—â—foâ—s It is true that Solomon tells us Because sentence against an evâ—l worker is not executed speedily therefore the heart of the Sons of men is fully set in them to do evil Eccles 8.11 Explained Eccles 8.11 Which words I â—nd 〈◊〉 wayes expounded Actively thus The wicked hold on in d ing eâ—â—l because their punishment is deferred Passively â—â—us We see that such as go on in sin go on unpunished and â—eâ—eupon they cease from doing well but the Sentence is given â—ready against â—uch the Execution onely is deferred the senence is a sentence of condemnation published and declared â—â—encence not concealed but made publiquâ—ly known as the Original hath it that none may plead ignorance of it and that if it be possible Repentance may prevent it But in stead of making that Use of God's patience and forbearance the heart of the sons of men is fully set to do evil Of the sons of men that is Lyra. â—aith one Of them who are nourished in carnal sensuâ—llity and are the sons of men and not the sons of God for they improve it better but the heart of the sons of men turneth all to an encrease of wickednesse But let all such remember that the sentence is past already upon them as hath bin said and it shall stand unlesse repentance and amendment of life revokei And aâ—beit it be not fully executed Yet it is put in execution by Degrees as was Adam's sentence executed on him In dying he did dye Gen. 2.17 So soon as ever he had sinned Death began to wound his Body by Hunger Cold Nakednesse losse of Beauty c. So here the sentence hath seased on thee and in being hacked thou art slain It is not the last sand that doth exhaust the Glasse nor the last stroak that doth fell the Oake the Axe is at work upon thee not a Sermon that thou hearest but gives a Chop at thy Root every breathing every denunciation of wrath and vengeance is a sa blow with the Axe and after a while will lay thee flat Yea all things that do befall thee and happen unto thee Every losse is as an Axe every Crosse every Affliction is as an Axe that shall work to thy ruine The very Prosperity is an Axe that will slay thee Prov. 1.32 Prov. 1.32 Rom. 8.28 As all things work for the best to them that love God and are fruitful in good works So all things work for the worst and tend to the destruction of them that love him not and are barren and unfruitful in the works of holynesse How God proceeds and by what degrees he executes this sentence on a barren Professor you have bin shewed Now apply all unto thy self and â—earch thy oâ—n soul whether or not in some degree or other thou art under this curse at least near unto it if not under it It may be that thou art still a frequenter of the Ordinances thou resortest to God's House Thou hearest prayest communicatest with the Children of God But Do those Ordinances speak any comfort and encouragement unto thee Doth God look
Isa 1.14 24 7 13 43 24. Amos 2.13 Mich. 6.3 24 7 13 43 24. Amos 2.13 God complaines of their burthen they are cumbersome unto him he finds a pressure under them he is dishonoured by them and cannot long endure it Sixthly The Dressers of the Vineyard are burthened and cumbered by them Christ the Principal Dresser laments the barrennesse of Jerusalem Luke 19.41 Math. 23.34 Joh. 11.38 Luke 19.41 Math. 23.24 Joh. 11.38 Rom. 9.1 2 10 16. Heb. 13.17 Christ groaned as it seems under the Jews malice And the under-Dressers the Ministers of the Gospel they complain of it Rom. 9.1 2 10 16. Heb. 13.17 They are blamed shamed and discredited by them For as the thriving of the Flock is the glory of the Shepherd and the flourishing and fruitfulnesse of the Trees the praise of the Gardiner so on the contrary when things thrive not under their hands they suffer by it The Cynick spying a Boy unmannerly did strike his Master that did teach him So the Scribes and Pharisees told Christ of his Disciples fault as if it had tended to his Disgrace Thus do men of this Generation they lay the blame of barrennesse upon the Dressers Back as if it were onely their fault that the Tree is unfruitfull And so much let serve for the explication and confirmation of the Point Application followes Use 1 You may from hence be rightly informed who they are at this Day in Court City and Country that are the greatest troublers of Church and State and with whom the Vineyard of the Lord is most cumbred In the Primitive times the Christians were charged with all the troubles and calamities that did befall the people See my Exposition on the Parable of a Friend coming to his Friend at Mid-Night Pag. 239. If Sword Famine or Pestilence were amongst them or that Nilus did not keep her wonted bounds then Christianos ad Leones the Christians were the Cause thereof they must be cast unto the Lyons But this did not begin with them nor with them did it end Let Pharoah be asked the question Who cumbers Aegypt He will tell you that it is this Moses and Aaron the Messengers and Ministers of God they are the Incendiaries and Causes of all these Mutinies and Murmurings in the Kingdome Not Pharaoh nor his Sorcerers they must be over-looked Let Ahab be asked who it was that troubled Israel Exod. 5.4 5. he will tell you strait that it was not Ahab nor the Prophets of Baal but banished Elijah 1 King 18.17 that busie fellow that would be filling Peoples head 's with needlesse fears he it was that troubled all Let Amaziah the high Priest of Bethel be enquired of Who troubles the Court he will tell you that it was not Amaziah nor the flattering Sycophants of Court but Amos the Prophet and such like they conspire against the King's Life Amos 7.19 16. and will be prying into State-affaires nor will the Court be quiet till such be benished the Kings presence and forbid his Chappel Let Haman be demanded who it was that cumbered the Kings Provinces and he shall tell you that the Jews are they a People refractory to all good Laws Esth 3.8 they would not pay their Tax and Tribute nor was it for the King's profit to suffer them to live but for himself and his Comrades they aimed at the filling of his Treasury Ask once more Who troubles the City and you shall have some Rulers and others to wink at themselves and point at Paul and Silas Act. 16.20 and tell you that they are the men that trouble the City yea that turn the World upside down Nor shall some Tertullus be wanting Cap. 17.6 who with much Eloquence and Learning will charge Paul to be a pestilent fellow yea a botch or pestilence it self Acts 24.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a mover of sedition amongst the Jewes throughout the World c. And if you enquire of the Jews concerning the point in hand they will charge Christ himself to be an enemy to Caesar Luke 23.2 forbidding paying of Tribute to him and warn Pilate not to let him go for then he would shew himself no friend to Caesar Joh. 19.20 As it hath bin thus in all Ages so it is now in this last Age of the World Who are most charged as the Authors of our Churches miseries and Nations calamities but those who are most innocent Serpents and Draggons Woolves and Doggs are past-by and the Sheep and Lambs of the Flock Holy and Religious persons they are those that stand charged with England's troubles Oh! that we had more men of Elijah's spirit then the ungodly Ahabs of the World should be told to their faces It is Thou and thy Fathers House that troubles Israel Then should you that are of wicked Religion or of wicked Life 1 King 13.18 heart it with with both your ears that it is for your Idolatryes your Witch-crafts and Adulteries your drunkennesse Whoredoms and Blasphemies your mocking and deriding of godtinesse your despising of God's Ministers and persecuting of his Messengers c. that hath brought all these great evils upon us But albeit there want these in this World that dare tell you this yet there will not be wanting a Judge in another World who shall tell it you and prove it to your consciences that you were the Aehans that troubled Israel and for your so doing God will trouble you Jos 7.25 1 Thes 1.6 and it is a righteous thing with him so to do 2 Thes 1.6 Use 2 In the mean time let all such know as live unprofitably or wickedly and lewdly within the pale of the Church or that bring forth no fruit conducible to the Owners profit and common good of the Vineyard that they are no other than a burthen to the Earth that bears them and cumbersome to all that are about them It were happy if the injury of a wicked Liver could be confined to his own bosome that he only should fare the worse for his sins Ecel 9.18 But it is otherwise One Sinner destroyeth much good Eccles 9. ult Thou art not onely hurtful to thy self that is the least part of thy illness but likewise hurtful to the Place the Town Country City Family where thou inhabitest As Achan was to all Israel For his Trespasse in the accursed thing wrath fell on all the Congregation of Israel That man perished not alone in his Iniquity Jos 22.20 Jos 22.20 He is an ill Member for which all the Body fares the worse All fare the worse for thee Isa 14.20 that are about thee Read Isa 14.20 Thou hast destroyed thy Land and laid it desolate and apply it to thy self It is said of some that they are kind men harmlesse Souls As they do no good so they do no harm to their neighbours and that they are enemies to none but themselves c.
Reconciliation 2 Cor 5.18 who deal with God on your behalf intercede for you pray for you promise and undertake for you The very Geese of the Capitoll were respected and maintained by the Romans for saving them in the daies of Camillus by their cackling Though the Ministers of God be not respected by you for Conscience sake yet me-thinks they should for Policy 's fake If not for God's sake yet for the World's sake If not for the Soul yet for the Body's sake If not for the Churches yet for the sake of the Commonwealth let them have more respect than hitherto they have found from you Piety is as the Body of Christ Policy is as the hemm of Christ's Garment Well were it if these Intercessors who can have little help by the Piety of these times Mat. 9.20 may with the Woman in the Gospel have these bloody Issues cured by touching the hemm of Christ's Garment As for these Indignities offered we have learned to say as Mauritius did to Phocas murdering his Children Videat Dominus judicet So let God judge betwixt you and us Use 3 I cannot yet leave you not the Poynt in hand till I have left with you a word of Exhortation which I beseech you suffer Beloved it is our Saviour's Rule Blesse them that curse you pray for them that despitefully use you Luk. 6.28 c. Much more then Blesse them that blesse you and deal not despitefully with them who make Intercession to Heaven for you Heb. 13.18 1 Thes 5.25 Pray for us saith the Apostle Heb. 13.18 and again Brethren pray for us 1 Thes 5.25 and again and again too It is his closure in many of his Epistles He doth not onely pray for them but praies them to pray for him and this he desires not as a Complement in his Valedictions but he desires it to be done heartily and earnâ—stly Rom. 15.30 He desired not the People to pry into him Rom. 15.30 Gal. 2.4 that should not need enow would do that without desiring as appears Gal. 2.4 Nor doth he say Prate of us People are ready enough to do that they can make Ministers their Table-talk Diotrephes was such a Prater 3 John 10. whom St. John mentions 3 Epist ver 10. Nor doth he say Prey upon us had he so said he should have had a number of such Preyers 2 Per. 2.3 2 Pet. 2.3 but Pray for us as we do for you as you tender the Glory of God desire the peace of Jerusaleus and love your own Souls Pray for us Oh that this English Nation had either more Grace or Wit then would they not with Saul fling their Darts and Javelins at David whilst he is seeking with his well-tuned Harp 1 Sam. 18.10 11. to drive out the evil Spirits from them but make much of such who are the hostages of her peace and the earnest of her tranquillity Thou art yet happy ô Nation not worthy to be beloved Zeph. 2.1 that thou hast some in thee who cease not to intercede night and day for thee Oh that thou knewest thy happinesse Luk. 19.41 at least in this thy day by honouring their persons procuring their peace and welfare in putting up thy Prayers for them that cease not day and night to sollicite thy cause in the Name and Mediation of Christ at the Throne of Grace If you would know the particulars that you should crave from God on their behalf I shall onely commend unto you that excellent Prayer which Moses the Servant of God made on the behalf of Levi Deut. 33.8 12. Deur 33.8.12 Explained There we have the specialties laid down some respect their Office other their Persons and other their Substance Ver. 8 As touching their Office Let thy Thummim and thy Vrim be with thy Holy One ver 8. What the Vrim and the Thummim was is not easy to determine Illumination and Perfection is that they signify as is commonly conjectured Questionlesse Moses hereby signified the Graces that belonged to the Priesthood which was committed to Aaron and his Seed that they might be enabled to teach Jacob God's Judgment Ver. 10 and Israel Gods Law as he afterwards expresseth it ver 10. And we may understand him thus Thou Lord hast seperated the Tribe of Levi to minister before thee in the behalf of thy People Oh furnish thou them whom thou hast thus chosen with those excellent Graces which are requisite for their Calling that they may be Guides to the blind Lights to them that sit in darknesse Instructors of the Ignorant Examples to their flocks over which thou hast made them Over-seers Many complain of the dullnesse deadnesse coldnesse of their Ministers but when did these put up one Prayer to Heaven in the behalf of them If we did but consider the weightinesse of the work of the Ministry 2 Cor. 2.16 2 Cor. 3.5 6. 2 Cor. 2.16 Their own inability to discharge their Function 2 Cor. 3.5 6. The mischief that followes and befals the Church of God through the ignorance and prophanenesse of the Minister Hos 5.1 4.6 Hos 4.6 5.1 Rom. 10.17 The great good that comes to us by a painfull and conscionable Ministry Rom. 10.17 We cannot but confesse that there is great need that every one of you should pray earnestly to God for all such gracious endowments and enablements as may fit them for the work of the Ministry Something in the second place is prayed for by Moses which respects their Substance Blesse Lord his Substance and accept the work of his hands Ver. 11 ver 11. Levi had no Inheritance amongst the Tribes but they had the Lord and his First-fruits Tythes and Ofterings for their Inheritance and Livelihood Numb 6.18 20 21. and God was therein very bountiful unto them Numb 6.18 20 21. more than to any other of the Tribes For albeit that Tribe was the least of all the Tribes for Number as may appear by comparing Numb 1.46 with Numb 3.39 The other Tribes were numbred from twenty years old and upward Num. 1.46 compared with Num. 3.39 all that were able to bear Arms which was to the Age of 50 years for at that Age they were supposed to be unserviceable for War The Levites were numbred from one Month old and upward and yet the whole summ of them amounted but to twenty two thousand Now if we should conceive the number of those in the other Tribes who were nor numbred being under twenty and above 50 years of Age to be but half as many as the rest the whole number of the Tribes reckoned from their Infancy and upward will amount at least to nine hundred and two thousand men of which number the Levites is just the one and fortyeth part And yet though the Levites were but few in number being compared with the rest God provided for them a larger portion than â—e did for the rest They had the tenth part of the