the quarrel and incense him against Christ telling him that he erected up a Ministry and baptized likewise and that all men followed after him Thus it was and thus it will be and hence it comes to passe oftentimes that discord and dissention is raised betwixt those Ministers who otherwise would live and love as Brethren Too too apt are we to claw this Itch of our People and so it soon breaks forth into a Blyster And thus I have acquainted you with what concerns you as well as with that that concerns our selves for the preventing of discords and contentions amongst us and breeding of Unity Oh that these things were thought upon and made the right use of Look upon Theeves and Murtherers they are at peace amongst themselves and shall not we Shall they go with one heart about their Master's work and we with a divided heart about God's work Shall they go more friendly to Hell than we to Heaven that were a shame for us To conclude Ezek. 37.1 we read Ezek. 37.1 in that Vision of dry bones that bone lay from bone scattered till the Spirit did blow on them and then bone came to bone and stood up and were a mighty Army Bone hath been from bone a long time Oh that the Spirit of Wisdom and Judgment were given to us which is promised to be given under the Gospel that we might be united in one then we should be inabled to joyn our strength against the common Adversary and God should have the Glory We have done with the Persons expostulated with and with the Name given to God's Ministers and Number Now we come to take notice of the Person expostulating with them He said Text Plutarch reports in the life of Numa that he was alwaies with the Goddesse Ageria And many other Heathens that we read of used to have familiar parley with their Gods and Goddesses as Herodotus amongst the Bythinians Endymion amongst the Arcadians and so others Here wee see what familiarity there is betwixt the true God and his Servants the Ministers of the Word he doth single them out from the rest and talk familiarly with them and acquaint them with his purpose and intent For this is that which is imported by the Owner's parley with the Dresser about this Figg-Tree That is the Note God makes known his mind unto his Ministers Doct. and acquaints them in a familiar manner with his intents and purposes He makes them acquainted with his mind as concerning his proceedings with his Church and People He acquaints them with his grievances makes known unto them his purposes and Intentions what he is minded to do in the case Hear what the Prophet Amos speaks to this poynt Amos 3.7 Explained Surely the Lord will do nothing but he revealeth his Secret to his Servants the Prophet Amos 3.7 He will do nothing non faciet verbum he will not do a word he will do no such thing as was before spoken of in the former verse no evill of Affliction Pain or Punishment will he inflict on his Church but he makes it first known to his Servants and reveals his Secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodocio renders it as it may well be rendred Sedh saith Drusius his Counsell for the Hebrew word signifieth as well Counsel as Secret albeit most Expositors read Secret rather than Counsell Not as if God revealed all that he doth in Heaven unto them But it is to be understood of things done on Earth saith Hierom Nor yet is it to be understood of all things that God hath done in the World Par. com in loc from the Creation saith Pareus but especially to be understood of Punishments inflicted as before was noted the purpose and decree of God to punish a people for sin is his Secret and this he evermore revealeth Thus before he brought the Flood on the old World he revealed his mind to Noah Gen. 6.13 Before he sent Fire and Brimstone Gen. 6.13 to consume the Cities in the plain he revealed it to Abraham and then to Lot Gen. 18.17 19.12 13. Gen. 18.17 19.12.13 Exod. 3.19 Jon. 1.2 4.10 Before he executed his Judgments on Pharaoh and his People he revealed his mind to Moses and Aaron Exod. 3.19 Before he would destroy Nineve Jonah shall be acquainted with his mind Jon. 1.2 and so for the sparing of it cap. 4.10 It was God's usual manner to single these out and acquaint them with what he was about to do And yet it may not be thought that this is the onely Secret that God reveals unto his Servants the Ministers for there are other supernatural Secrets such Secrets as no man can attain unto the Knowledge of unlesse it be revealed unto him of God such are those nâ—ysteries of Religion 1 Tim. 3.16 1 Tim. 3.16 These God is pleased to make known unto his Servants the Ministers of the New Testament 1 Cor. 2.12 16. Interpreted and of these Secrets the Apostle speaketh 1 Cor. 2.12 We have the Spirit of God that we may freely know the things that are of God And again ver 16. Who hath known the mind of the Lord that he may instruct him But we have the mind of Christ as if he should have said albeit no man can perfectly know the Counsels and mind of God Estius in loc yet God is pleased to reveal to us that are his Ministers and Apostles by his Spirit of Revelation the mind of Christ in these matters and so he removeth a tacite Objection that might be made against their preaching of spiritual matters If none know them why do you preach of them Yes we know them that we may make them known unto the Church of God Before we render you the Reason it will not be amisse to answer a Scruple or two It may be questioned Are these Dressers the onely men that are acquainted with God's Secrets Quest 1. Ps 25.14 Dan. 2.28 Gen. 4.21 Num. 22.9 Doth not the Scripture tell us that the Secret of the Lord is with them that fear him Psal 25.14 yea and sometimes with them that fear him not Dan. 2.28 So to Pharaoh Gen. 41.1.2 So to Balaam Numb 22.9 It doth so Resp. and it cannot be denied but that others as well as they are acquainted with them but the ordinary outwâ—rd means whereby the Godly become therewith acquainted is by their Ministry neither Pharaoh nor Nebuchadnezar knew that Secret till God's Servants revealed it Secondly To the wicked sometimes God is pleased to reveal his mind but then it is either for their conviction and condemnation or else for the Churches confirmation as appears by that we read Judg. 7.13 Doth God reveal to these all that he intends to do Quaest 2. Is not much of his Will and Counsel concealed from them No meet and mortal Creature was ever made privy to the whole Counsel of the Highest Resp Mat. 24.36 no not the Angels
The meaning is that they should not give any testimony of a repining grief and discontentment at this just Judgment of God lest in his displeasure he consume them also And this is that which God required of Samuel in the behalf of Saul who mourned exceedingly for him 1 Sam. 15.35 being grieved that that goodly plant which was so lately set in Israel should be so soon withered 1 Sam. 15.35 But God wills him to leave off his mourning How long wilt thou mourn for Saul 1 Sam. 16.1 seeing I have rejected him from Reigning over Israel 1 Sam. 16.1 As if he should have sayd Thou knowest it is my doing rest thou therefore satisfied and trouble thy self no further Thus a good heart should forget earthly respects and look up to Heaven when God executeth his severest Judgments on sinners here upon Earth Reas 1 For first It is impossible that God should do wrong to any man Is God unrighteous saith the Apostle who taketh Vengeance God forbid Rom. 3.5 He abhorrs the very thought of it Rom. 3.5 as if he should say Be it far from me or any other man to have so vile and blasphemous a conceit of God as to imagine that God is unrighteous in punishing The absurdity of such an opinion he proves by an Argument taken from the Office of God which is to Judge the World verse 6. For then Verse 6. How shall God judge the World And shall not the Judge of all the World do right sayd Abraham Gen. 18.25 Gen. 18.25 He Governs the present World in equity and in the World to come He will give to every one according to his doings therefore every punishment inflicted upon sinners how severe soever either here or here after cannot be other then most just seeing that Judge who is justice it self doth it He is a God of Truth and without Iniquity Deut. 32.4 Just and Right is He Deut. 32.4 Doth God prevent Judgment or doth the Almighty prevent Justice saith Bildad Job 8.3 Job 8.3 which Interrogation is a vehement Negation No he doth not let that satisfie us Secondly The honour of God is to be preferred to all Relations whatsoever as Moses intirnates in that speech of his to Aaron before mentioned Levit 10.3 I will be sanctified in them that come nigh me and before all People I will be glorified God in his just Judgments inflicted upon Sinners sheweth Himself to be holy and just and looks to be sanctified of his People in the acknowledgment of his Holinesse and Justice When He sanctifies himself in the waies of Judgment upon the wicked then He sanctifies himself in them Exek 28.12 38 16 23. Ezek. 28.22 38.16 23. And when his Holinesse and Justice is acknowledged in their just and deserved Punishment then He is sanctified of or by his People Now God having fully purposed to glorify himself by all his Creatures finds no other way left of reaping any honour from the Wicked who will not be reclaimed but onely by magnifying Himself in the Judgments that He executeâ—â— on them they make themselvs uncapable of being Active Instruments of His Glory Prov. 16.4 by performing that which is good in His sight therefore they shall be Passive Instruments serving to declaâ—e His infinite Justice in their destruction And when we acknowledge God's Justice and Righteousnesse in those Judgments inflicted on them when we justify His sayings let Him speak never so sharply and clear him in his Judgments let him deal never so severely Psal 51.4 Psal 119.75 Neh. 9.39 Dan. 9.12 Psal 51.4 then He is Actively sanctified by us as He was by David Psal 119.75 by Nehemiah cap. 9.33 Daniel 9.12 and others Let us so do and rest satisfied and contented Thirdly It is and ought to be the Prayer of every good Christian Mat. 6.18 That God's Will may be done in Earth as it is in Heaven Mat. 6.10 and accordingly we ought to endeavour to conform our Wills to the Wills of the blessed Saints and Angels that are in Heaven otherwise our hearts and tongues are strangers in our Petitions Now those in Heaven know no man according to the Flesh they will and like whatsoever God willeth and liketh and rejoyce in that which makes for His Glory They sing when in this World the hearts of obdurate Sinners are made fat against the day of Slaughter Isa 6.3 10. Rev. 15. 18. Isa 6.3 10. and when Vengeance is executed on Sinners Revel 15. 16. They approve even of the damnation of all Impenitent Sinners were they in this life their dear friends and intimate acquaintance Indeed whilst we are in this life we are not perfect so as to be purged from all drosse and corruption not so perfected as we shall be when our Wills are throughly compleat yet we ought to strive unto Perfection as the Apostle did Phil. 3.14 Phil. 3.14 And what we cannot here reach we are to approve of and that should content us There is an Objection or two that would be spoke withall Let us hear what they have to say before we come to the Use If we ought thus to conform our Wills to the Will of God Object and rest satisfied in the destruction of Sinners what need we to admonish them instruct them pray for them and use means for their Salvation seeing their perdition and damnation should content us As the Will of God is made known unto us Resp so we ought to conform unto it Thus David fasted and prayed for his Child that was begotten in Adultery notwithstanding the prediction of Nathan for that he understood conditionally as other threatnings of like nature were to be understood but when he certainly understood by the event that God had determined the Child should not live he then riseth from the Earth whereon he lay he washeth himself and changeth his apparell he goeth into the House of God and worshippeth then home to his own House to eat meat and now refuseth no comfort who before would take none to the admiration of his Servants and being demanded the reason of this strange Change and Alteration He tells them Whilst the Child was yet alive 2 Sam. 12.22 23. I fasted and wept for I said Who can tell whether the Lord will be gratious unto me that the Child may live But now he is dead wherefore should I fast Can I bring him back again I shall go to him he shall not return to me 2 Sam. 12.22 23. Upon which passage a very learned and religious Bishop of our Church hath this Annotation Till we know the determination of the Almighty B. B. Hall Cont. it is free for us to strive by our Prayers with Him not against him when once we know them it is out Duty to sit down in a silent contentation Whilst there is any hope of converting a Sinner or doing any good unto his Soul all means are to be used all waies
their wills to serve their lusts and brutish appetites Time shall be one of the principal accusers and be called to bring in her Evidence Come Time will God say look upon the Prisoner at the Barr Dost thou know that Man that Woman Yea Lord very well I have bin acquainted with â—hem and served them by thy appointment all their life for 30 40 50 60 years more or lesse Well speak Time what canst thou say against them How hast thou bin used by them speak truly and freely c. Great God and most Righteous Judge Thou didst appoint me to attend on them and to furnish them with opportunities for their souls good and to call on them to hear to read to pray daylie besides the seaventh part reserved to be wholly imployed this way but I have bin wasted and consumed by them in serving of their several lusts sometimes I was spent in sluggish idlenesse and sottishnesse Complaint was often made of a want in Me for the performance of what thou requiredst to be â—one when I was mis-spent and abused So many years were consumed in vain sports idle company superfluous feeding and sleeping whole nights in playing and gaming and yet not one hour all being put together in a year that was spent in praying and calling on thy Name most part of my Service they employed in hunâ—ing after the Worâ—d in vile courses of prophanesse and filthinesse and doing mischief in getting and going to Hell which had I bin empâ—oyed rightly they might with far lesse trouble have done much good anâ— attained happinesse and glory Few hours nay few minutes was I employed in seeking thy glory doing good to others or working out the Salvation of his Soul Besides Lord this I can further say Nay Time Thou hast said enough Now what canst thou say poor Soul what wilt thou pâ—ead in this case Why it may be thou wilt pâ—ead I have indeed spent my time idâ—y and sinfully but I expected that time would have continued longer with me and then I would have improved it better And will this plea stand thee in any stead Think I beseech you of the day of reckoning for time mispent and that in time ninthly and Lastly Consider what a stamp both of honour and disgrace the Holy Ghost puts upon such as use or use not the time that God hath allotted for doing of good Such as have used their time aright and layd hold of opportunitiâ—s offered they are eâ—teemed wise and understanding men Eccles 8.1 5. Explained Who iâ— as the wise man saith Solomon Eccles 8.1 that is What Creature under Heaven is so excellent as the wise man is none to be compared to him Now who this wise man is he shews in the words foâ—lowing and exemplifies it in sundry Points whiâ—h require great wisdom and then determines vers 5. The heart of the wise man discerneth both Time and Judgment he discerneth the time when every thing should be done and the best way how it should be done Deut. 32.19 Psal 90.12 1 Châ—on 12.32 Est 1.13 This wisdom Moses wished on Israel's behalf Deut. 32.19 And prayed for Psal 90.12 And for this were the Sons of Isachar highly commended 1 Chron. 12.32 they were men that had understanding of the times to know what Israel ought to do So Ahashuerosh his Counsellors are â—tyled wise men because they knew the times Esther 1.13 that is they could order things fittly to the times and that justly according to the Law and were able to order all businesses and affaires accordingly Eph. 5.15 And this St. Paul likewise counts wisdomâ— as aâ— pears by that advice of his Eph. 5.15 Walk Circumspectly not as fools but as wise men redeeming the time because the dayes are evil as if he shouâ—d have said If you hâ—ve once learned to redeâ—m your time in thâ—se sinful dayes you shall shew your selves to bâ— truly wise and not fools For on the contrary such disrespect and scorn doth the Scripture cast on those as want this wisdom Folly is with them that have such a price as Time put into their hands Prov. 17.16 but have not a heart to make the right uâ—e thereof How do ye say We are wise saith God to the Jews yea to the learnedeâ—â— of them by his Prophet Jeremiah Jer. 8.8 That is Jer. 8.8 Enlightned how can ye say it for shame with what face can you speak it And why so Surely for that they were more brutish and ignorant in laying hold on time and opportunity than meer Animals The Stork in the Aire knows her appointed Time and the Turtle and the Crane and the Swallow obâ—erve the time of their coming Vers 7 but this People saith God knows not the Judgment of the Lord vers 7. And for ignorance and neglect of this our Saviour brands the Scrâ—bes and Pharisees those learned Doctors of the Law for Hypocrites Math. 16.1 5. for that they did not Discern the signes of the Times Math. 16.1 2 3 4. They could Prognosâ—icate faire or foul weather by the face of the Sky but they could not by those clear Predictions of the Prophets and the miraculous demonstration of Christ's Power discern the time of Christ's coming into the World who was sent for the salvation of mankind nor what this time called for at their hands and therein they shewed themselves no better then a Company of Hypocritical fools and so he left them Thus you see how God esteems of the one and other If then you would shâ—w your selves truly wise and not have the fools-Capp put upon your heads make the right use of that time which God affoards you for your good Many more Motives I might bring that have much weight in them to quicken your dullnesse and hasten your endeavours in making use of your time As from the practise of the Heathens Titus Vespasian cryed out Amici diem perdidi for as much as no man had received benefit by him that day And from the Practise of worldly men who watch for all Tides waite for all Times Sayl by all Winds Court all opportunities and greedily catch and thirstily use them to promote thâ—ir ends Yea from the Devil himself Rev. 12.12 who is busie because he knowes his time to be short But I desire not to say all that I might say to this Point but enough and enough hath bin said If by all that hath bin said any of you be wrought upon to husband the time of your â—â—nding in Gods Vineyard better then heretofore you have done Remembring that the time of this life is not for the Body but for the Soul and for Her onely was it assigned and appointed Let not then thy Body bereave thy Soul of that time which belongeth to it for its welfare but for thy Soul 's good abridge thy Body rather of what it craves Should some speciall friend or great man come to take up his Quaâ—ters in our House we are content for a time
Sentence denounced now follows the Intercession that was made for it And he Answering said unto him Text. Ver. 8.9 Lord let it alone this year also till I shall digg about it and dung it And if it bear fruit well and if not then after that thou shalt cut it down Which words contain an humble Request for the suspending of that heavy Judgment before denounced against that fruitless unprofitable Figg-Tree wherein we shall speak of the Persons and then of the Petition it self But before I come to speak of either particularly I shall commend unto you one General but not unprofitable Note from the Copulative or Connexion And No sooner had the Lord of the Vineyard complained to the Dresser of the unprofitablenesse of this Figg-Tree the Jewish Synagogue and Nation and threatned the destruction of it but the Dresser steps in and with humble prayers and supplications speaks in the behalf of it Thence we gather When God falls to complaining and threatning Doct. It is high time for such as have any Interest in God to fall to praying God 's threatning times should be our praying times When God complained to Moses of Israel's wickednesse and threatned their destruction for their stiff neckednesse Exod. 32.7 Exod. 32.7 11. Num. 14.12 13. 16.45 46. Moses presently fell to praying and interceding for them ver 11. c. The like we find Numb 14.12 13. 16.45 46. Thus that good King Josiah when he heard from reading the Book of the Law what great wrath was kindled against the People for their sins to make them a desolation and a curse he rent his clothes 2 King 22.19 and his heart melted and he humbled himself before the Lord and wept exceedingly as we read 2 King 22.19 that God's wrath might be averted and turned away from the People And when the destruction of Jerusalem was revealed to Ezekiel by a Vision his heart was so affected therewith that he falls down upon his face cryes unto the Lord for them and expostulates with the Lord on their behalf Ezek. 9.8 Ah! Lord God wilt thou destroy all the residue of Israel in pouring out all thy fury upon Jerusalem Ezek. 9.8 God's threatnings are not causlesse Reas 1 nor groundlesse as before you have heard of his Judgments Amos 3.4 Explained Will a Lyon roar in the Forrest when he hath no prey will a young Lyon cry out of his denn if he have taken nothing saith the Prophet Amos. 3.4 As if he should say that is not the usuall manner of them but when they have gotten some prey or are ready to take it then they roar to their fellows and call them in to partake of it No more will the Lord denounce his fearful Judgments against a people but where there is just matter of their sins to be avenged Exod. 32.14 Deut. 9.19 2 King 22.19 20. Gen. 19.20 Gen. 18.31 Secondly This course is neither fruitlesse nor succeslesse Upon the earnest Prayer of Moses the Lord changed his mind from the evill that he intended against his People Exod. 32.14 Deut. 9.19 The Prayer of Josiah God heard and spared the People a long time 2 King 22.19 20. Lot prevailed by his Prayer for one City Gen. 19.20 And Abraham for five Gen. 18.32 Great things have been obtained from God for a sinful People upon the Prayers of his Servants This is farther declared in that excellent Prayer which Solomon made 1 King 1 King 8. 8. and instance is brought in sundry particulars to confirm the truth of the Poynt God never yet threatned any Judgment against a Land or Nation or Particular Person but faithfull and fervent Prayer hath either averted it or deferred it abated it or sweerned it and so far it hath been successful if not for others yet prayer hath returned into the bosomes of those who have prayed to their comfort But are not God's threatnings and denunciations of absolute determination and sure accomplishment Jer. 7.16 Ezek. 14.14 Object Num. 23.19 1 Sam. 15.29 Resp Jer. 7.16 Ezek. 14.14 2 Cor. 1.19 20. Gen. 2.17 If so to what purpose is prayer his Resolutions being unalterable For resolving this doubt First Know The threatnings and denunciations of God's Judgments are either Absolute or Conditionall If Absolute then they are irrevocable and must take effect but if Conditionall then they may be changed and altered That Denunciation that concerned the eating of the forbidden Fruit In the day that thou catest thereof thou shalt surely dy Gen. 2.17 was Absolute and not to be revoked Had Adam prayed all his life time that he might not dy but return to his former condition yet that Sentence from God had not been reversed And that threatning of God Num. 20.12 against Moses and Aaron that they should not enter into the Land of Canaan proved to be so Numb 20.12 It was Absolute albeit Moses understood it Conditionally and therefore besoughâ— the Lord that he might go over Jordan into the good Land but the Lord was wroth with him and would not hear him Let it suffice thee saith God and speak no more unto me of this matter Deut. 3.26 Deut. 3.26 And as Absolute and peremptory was the threatning by Nathan from the Lord unto David concerning his Child The Child shall surely dy 2 Sam. 2.14 David's hope was 2 Sam. 2.14 that the threatning was but Conditionall and therefore with fasting weeping and prayer he besought the Lord for it but the Senâ—ence was not to be reversed the Câ—ild dyed When the Creatour's Decree shall either by Revelation or Event be made certainly known unto the Creature then must there be a total recesse and falling off from the use of the means to effect it So was it with David in forbearing to pray or mourn any more for the Child after that he saw that the denunciation was absolute The like did Jeremiah for albeit we read that he mourned for the People after that God had forbad him to pray for them and prayed in other cases for them yet he obeyed God therein not praying against their Captivity any more But we have no such Inhibition as Jeremiah had and the Lord 's Absolute decree being hid from us so long as a Nation hath Being we ought not to cease praying Other threatnings and denunciations are Conditionall and not so Absolute but that they admit of an Intervention of Prayer Repentance and Amendment of life The Condition is sometimes Expressed as Jer. 18.7 8. Such a Nation Jer. 18.7 8 such a Kingdom I will pluck up I will pull down I will destroy But say that Nation turns from their evill wayes then God reverseth that Sentence I will not pull down I will not destroy it The like we have Ezek. 33.14 15. Ezek. 33.14 15. The wicked man shall surely dy But that wicked man repents of his sins and turns from evill And then God reverseth his Sentence He shall surely live and not dy
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
of Tillage or Manuring which is that you call the tenth of the Rent or two Shillings in the Pound and that the Landlord allowes for in letting of his Lands he so letteth them as to pay that burthen which lyeth on them so doth the seller in making sale of his at any time for if that burthen were taken off the Purchase or Rent should be raised accordingly This was generally desired Petitions with many hands thereto preferred much mony in some parts of this our County gathered to prosecute the businesse Non ignota cano And in all likelihood that Petition had passed had not divers Impropriators then present in Parliament in respect of their own interest say some made stop of it Notwithstanding this many Ministers especially in this part of our County Ad faciendum populum willing to accomodate their People in their desires as they had need coming into their Livings upon a tickle Title condiscended to their People's request who now groan under the mischief of it finding it experimentally true that the taking of their maintenance in that way which is allowed and appointed by the Magistrate for those who labour in the Word and Doctrine is the safest surest easiest and speediest way as before was said But still the covetous desires of many are unsatiable and think they are not low enough they deal by their Minister in their Compositions as we do by an Onyon take off Pill after Pill so long till they leave nothing but tears in the Eye Or else if they promise payment for what they have compounded they are so long about it like the School-boy who is about to receive his payment from his Master so long in fumbling about his Hole that the Minister like the Master weary with long stay had rather forgive them than to wait so long upon them or send so often to them for it But be it known unto you that these and the like unjust practises are not onely Injury to men but Impiety against God The style of all ancient Deeds and Grants belonging to the Church run in this form We have given unto God Mag. Chart c. 1. Capit. Car. l. 6. c. 28 both for us and for our heirs for ever To the Lord our God we offer and dedicate whatsoever we deliver unto his Church said Charls the Great Now can you think it any other than what is said to rob the Minister of his due It is Robbery and that in a high degree and such a Thievery that very Heathens and Pagans are ashamed of Me-thinks if men did but seriously think of the Curse denounced against the House of the Thief Zach. 5.2.3 Mal. 3.3 and more especially against the House of that Thief the Church-Robber that sacrilegious Thief Mal. 3.9 And of the soar and severe Judgments which have been inflicted in all Ages visibly and apparently on such Thievs It should cause their mouths to leave watering after Church-morsells But I dare say you think that I have been too long already upon this Subject which in your Judgments doth not so well become a Pulpit but if Moses the Prophets and Apostles have wrote so much and spoke so often of this matter it may very well beseem the mouth of the Minister to speak in the cause of God his Church and Gospel But is there nothing to be inferred from hence which concerns the Minister Yes without doubt and I will shew you Use 3 Such as intend to take this Calling upon them must resolve to buckle to the work and not dream of pleasure and an idle Life Peter's Chair is not to sit and sleep in Qui Episcopatum desiderat 1 Tim. 3 13. c. saith the Apostle He that desires the Office of a Bishop desires a worthy Work Opus non dignitas labor non deliciae saith Jerom It is a Work not dignity a labour not a delicacy And to Preach the Gospel truly is as Luther sometimes spake little lesse then to raise up the rage and sury of all the Country and therefore when one defined the Ministerial function to be Artem Artium Scientiam Scientiarum The Art of Arts and Science of Sciences Melancthon sayd If he had defined it to be Miseriam Miseriarum the Misery of Miseries he had hitt it right And being entered into this painful Calling let them see that they take pains in it We Preach against idlenesse in other Callings and shall we our selves be addicted to so base a sin In so doing what do we other then give place to that reproof Thou that teachest another Rom. 2.21 dost thou not teach thy self Thou that preachest against idlenesse art thou an idler In the beginning of Queen Elizabeth's Raign I have read that one Preaching in Christs-Church Canterbury when men indeed were very backward in Preaching he spake by a Prosopopeia to the Pulpit after this manner Oh good Pulpit how hast thou offended the Cannons of Christ's Church If thou wert an ambling Nagg they would ride thee if a Bed of doun they would sleep on thee if a good Garment they would weare thee Alas good Pulpit what hast thou done that none would come near thee to Preach in thee Shall any Pulpit in these dayes complain against any Pulpit-man after that manner when we have more abilities more knowledge then they in those Dayes Our Pulpits in these Dayes are better supplyed then formerly Yet by the like Prosopopeia we may speak to the Table of the Lord Oh! Holy Table wherein hast thou offended that thou art so little regarded wert thou furnished with delicates for the Body to pamper that thou shouldst be resorted unto c. But what is thy offence How and with what conscience can such receive the wages that do not the Work and require maintenance from the Altar that work not at the Altar A sad Wo is cenounced against such Ezek. 34.2 3. Ezek. 34.2 3. Wo unto the Shepheards of Israel that feed themselves should not the Shepheards feed the Flocks ye eat the Fat and Cloath you with the Wool ye kill them that are fed but you feed not the Sheep Therefore wo unto you for your idlenesse and greedinesse St. Paul speaking in his own commendation mentions his aboundant labours 2 Cor. 11.23 1 Cor. 15.10 2 Cor. 11.23 Aug. Confes l. 6. c. 3. And indeed this is one of the greatest commendations that belongs unto a Minister that he is laborious and painful in his Calling This was that for which the Bishops and Martyrs in former times were so highly extolled and commended St. Austine tells us of St. Ambrose Bishop of Millaine that he heard him preaching the Word of Truth unto the People Omni Dominico Every Lords-Day And Possidonius writeth of St. Austin Bishop of Hippo that he taught and preached privately and publiquely in the House and in the Church after the practise of St. Paul by the space of three years not ceasing to warn every one Night and Day
Army of 100000 was utterly defeated not a man of the Romane side slain no not so much as wounded The power of Prayer is so well known and ratified by experience that there was never any State Christian or Gentile but they have acknowledged it Plut. in vit Numae O admirabilem plarum PrecuÌ„ vim quibus coelestia cedunt Hostes terret manus illa quae Vâ—ctoriae suae trophaea in ipsis coeli orbibus figit Bucholcerus Insomuch that Infidels in their Idolatry and Hereticks in their Schism have had recourse unto it Yea Turks and Barbarians at this day enjoyn Prayer and religious Service to their Idols before they go out to Warr and for the security of their State 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Numa Pompilius a Heathen King of the Romans to one that brought him news that his Enemies were at hand to surprize him What tell you me of Enemies I am about sacrificing to God no danger could make them forbear superstitious Rites Oh! the admirable power of godly Prayer saith one to which heavenly things give place That hand terrifyeth the Enemy which fastneth the tokens of its Victory in the Celestiall Orbs. Plutarch in the life of Pyrrhus saith of Cyneas a Thessalian Oratour that he overcame more by words and Speeches than Pyrrhus by the Sword One Prayer is more powerful to obtain a Victory than ten Swords In that famous battle of Israel against the Amalekites Exod. 17.11 the Prayer of Moses gave a sensible advantage to Israel's side and indeed the Victory For when his hands were up then Israel prevailed but when they were down then Amalek prevailed 1 Chr. 5.20 And again we read that when some of the Israelites warred with the Hagarites in the midst of the battle they cryed unto the Lord and he heard them and gave their enemies into their hands and all that were with them because they put their trust in Him saith the Text 1 Chron. 5.20 An Army of Prayers is as strong as an Army of men yea one man praying may do more than many fighting Jer. 17.5 But cursed is he who maketh Flesh his Arm and trusteth not in the Lord his God To the truth of which Verdict the greatest Potentates of the World have subscribed with their own blood Nebuchadnezar trusted in his City Babel and it was his Confusion Xerxes trusted in the multitude of his men and his multitude encombred him Darius in his wealth and that sold him Ps 28.7 8. Rehoboam in his young Counsellours and his young Counsellours lost him Casar in his old Senators and his Senators conspired against him Hi curruum illi equorum c. these trust in Charriots and those in Horses But let us remember the Name of the Lord our God So when they are brought down and fallen Vse 2 we shall rise and stand upright And as this should bring Prayer into greater request with us so it should cause praying Christians to be more respected by us especially God's Ministers the Dressers of God's Vineyard for these are the Chariots and Horsemen of Israel Nux ego juncta viae quae sum sine crimine vitae A populo saâ—is praetereunâ—e petor Ovid. Exod. 8 9. Explained But men commonly deal by these as Boyes do by Wall-nut Trees in faire weather they cudgel them but in foul weather they are enforced to run to them for shelter So Themistocles said of himself that the People dealt with him as they dealt with the Plane-Tree in faire weather every passenger did crop him but in a Tempest in Thundring and Lightning they got under his boughs Thus Pharoah sends to Moses when God's Judgments were on him and desires his Prayers Glory over me said Moses to him that is jear me reject me yet thou must be beholding to me for my Prayers or thou art like to lye under that plague for all that thy wizards can do to thy relief and help So did Jeroboam when his hand was withered he was glad to submit and desire the Prophet to intreat the Lord for him 1 King 13.6 that his hand might be restored 1 King 13.6 Plagues and Judgments bring Prophets and praying Saints into request and favour The drowning man will reach out his hand to that bough which he contemned whilst he stood safe on shoar When the Sword Famine or Pestilence is amongst us or the snares of death do compasse us about when the wrath of God falls upon the naked Soul and the conscience is wounded within as the body is pained without Oh then send for that good man that Godly Minister desire his earnest Prayers on my behalf Now these are in request credit with us whom before in the daies of our prosperity and peace we passed over as superfluous Creatures of whom there was little Use But if you desire that they should pray for you in your extremity do not sleight them nor wrong them in the daies of your prosperity Hearken to that advice which God gave Abâ—melech Gen. 20.7 and follow it Go to Abraham saith God and restore him his wife that he may pray for thee for he is a Prophet of the Lord So go to God's Ministers and faithful Servants make your peace with them in time satisfy them for the wrongs and injuries done unto them that they may pray for you Job 40.8 and prevail with God on your behalf And remember what God said to Job's friends Go to my Servant Job and submit your selves and my Servant Job shall pray for you for him I will accept otherwise I will deal with you after your folly Vse 3 Lastly If the Prayers of the Godly be so powerfull with God as hath been shewed then let all such as have any Interest in God improve it and stirr up themselves to take hold on God Look on the present Estate of the Church and Nation and you must needs confesse that this Exhortation is a word in season Judgments have not onely been threatned against us but in part executed upon us and the Axe is still at work hewing and hacking at the very Root What is become of Religion Lawes Liberties that we have stood out so much for Is not all in a confusion and combustion as yet both in Church and State Help with your Prayers Tears they are your best weapons lay hold on God let him not go till his Indignation be over past give him no rest till he establish peace and make our English Nation once more a praise upon the Earth The Prayer of one Dresser may do much with God Coit coeius Tertul. Apolog. c. 19. How much more the Prayers of many yea of the whole Church of God were they united What Judgment cannot many hands together if in time lifted up bear off What Blessings are they not able to pull down from Heaven on us If one Prisoner in a Jâ—yâ—e cryes out for bread we pity him if the whole Jayle begg of us we cannot
staying of the Ark with his hand when it was ready to fall out of the Cart 2 Sam. 6.6 7 8. But let us now take forth a new Lesson and learn to praise God for shewing Himself severe as well as gentle for his Acts of Justice as well as for His Acts of Mercy The good Husband-man is commended for his good Husbandry in the cutting away dry and withered branches as well as in pruning those which are fruitful It is one of God's glorious works to cut up and root out such Trees as hurt and annoy His Vineyard as it is to plant and set his Vineyard with the choisest Plants and it is as great a fault to robb Him in the one as in the other You know how we extoll Princes when they declare themselves to be wholly devoted to right so that if their nearest Favourites do things worthy of death they deliver them up to the hands of Justice Mahomet the Great in slaying his Minion Irene whom he dearly loved with his own hand and in the sight of his People was highly magnified by them for that Act Let the King of Kings enjoy the Praise of his just and severe Executions He looks for Prayse not onely from Heaven but from Hell As Heaven is for the Praise of his Mercy so is Hell for the Praise of his Justice The Righteous shall rejoyce saith David Ps 58.10 Psal 58.10 when he seeth the Vengeance he shall wash his feet in the blood of the Wicked that is when he shall see Judgment executed upon the wicked and Ungodly he shall not onely be glad for the overthrow of the wicked and praise God for it but in that blood of theirs which is shed they shall wash their feet and make a comfortable Use to themselves thereof Joh. 13.10 The Feet are the Affections of the Soul in Scripture-Language and he that is washed needeth not save to wash his Feet saith Christ In this Sanguine Bath of the blood of the Wicked we wash our Feet when we put off our carnall Affections and learn to fear God more love Him the better c. and honour Him for His just and righteous Judgments singing upon such occasions the Song of Moses the Servant of God and the Song of the Lamb Rev. 15.3 4. saying Great and marvellous are thy Works Lord God Almighty just and true are thy wayes thou King of Saints Who shall not fear thee O Lord and glorify thy Name For thou onely art Holy For all Nations shall come and worship before thee for thy Judgments are made manifest Even so Rev. 16.7 Lord God Almighty true and righteous are thy Judgments Amen and Amen FINIS The Table Alphabetical directing the Reader to the ready finding out of the most material things contained in this Book A. AFflictions how to bear them Page 488 Afflictions come all from God Page 473 How God can be sayd to be Authour of them Page 472 How Afflictions are said to be evil they coming from God who is good Page 474 In all Afflictions see God's hand Page 478 Inferiour Causes are not to be neglected in them Page 479 Age is Venerable not for number of years but for desert Page 233 Old-age should be fruitful Page 232 It is an unfit time for Repentance Page 246 It is like a decaying or doated Tree Page 72 Amen under the Law answered to the Curse but under the Gospel to the Blessing Page 458 Angels God imployes not in dressing of the Vineyard and why Page 154 Angry God is when he smites Page 305 Axe Ministerial what it is Page 291 God hath many Axes Page 469 Every thing becomes an Axe to the wicked Page 296 Author of Sin God is not Page 477 Humane Authors may be made use of by Ministers in Preaching Page 95 B. BAptism but one and yet many Page 66 Barrenness is dangerous Page 58 Barrenness of the heart a greater Judgment then barrennesse of the Womb. Page 299 A barren Professor is unprofitable Page 314 He is cast forth of the Vineyard Page 286 None to despair because of barrenness Page 439 Beastly heart is under mans-shape Page 38 Behold what it intimates Page 202 It 's work within Doors and without Page 203 Bishop one is no more then another and in what sense true Page 172 Brethren should hate discord Page 67 Burthens to the Vineyard who are Page 320 Unfruitful Professors are many wayes burthensome Page 315 C. CAsting out what is thereby meant Page 286 Casting into the fire what that is Page 290 Child-hood God regardeth Page 228 How Child-hood is spent Page 227 Christ both King Preist and Prophet Page 24 He is best worthy to be heard Page 23 He is the Head of the Church Page 59 He is our Intercessor and Advocate Vid. Intercession He seeks not the destruction of any Page 457 Church is but one Page 59 What constitutes a true Visible Church Page 97 The Church of England is a true Church Page 94 The true Marks of a Church Page 93 All corruptions in a Church do not unchurch Her Page 95 A man may be a member of the invisible Church who yet is not of the Church-Visible Page 98 The Church sometimes lyeth fallow Page 43 No Church is perfect at first Page 45 The Church is more excellent then other Places Page 48 It shall never be forsaken Page 70 The Church is a Vineyard Vid. Vineyard It is the best soyl for Fruit. Page 90 The welfare of it is to be sought Page 57 Enemies of the Church warned Page 69 Circumstances aggravate sin Page 218 Complaints of God should bring us on our knees Page 326 333 When and how God complaines Page 331 One complaines of another God of all Page 209 Comfort belongs to broken hearts Page 423 Such as want it must go to God's Ministers for it Page 425 Compositions for Tythes how far warrantable Page 403 How People deal with Ministers therein Page 405 Contentions in the Church whence they arise Page 187 How to avoid them Page 181 Not to take offence at them Page 191 Conversation of a Christian should be convincing Page 53 It should be answerable to our Profession Page 88 Corruptions in a Church warrant not a Separation from it Page 51 They are often esteemed for corruptions which are none Page 95 Cutting down what is meant thereby Page 283 It is the doom of Barrenness Page 282 How God proceeds therein Page 286 God's Judgments are of a cutting nature Page 284 So is his Word Page 285 D. DAyes of the wicked are empty dayes Page 236 Dâ—crees of God take in the means as well as the end Page 329 Delay is dangerous Page 249 Despisers of Christ who are Page 27 Differences amongst God's Ministers are not fundamental Page 192 Discipline no essential note of the Church Page 97 Digging and Dunging what meant thereby Page 385 408 Division in the Church dangerous Page 61 Divisions and Distractions a forerunner of ruine Page 272 Dressers