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
116.2 The word of God will help those that are inquisitive and give directions and the Works of God will furnish us We read in the Gospel of a Fish that brought money in the mouth to Peter Math. 17.27 wherewith he payed Tribute Math. 17.27 There is not a Fowl in the Heavens a Fish in the Sea a Beast on the Earth not any worm that crawles upon the Earth but brings something in the mouth of it to help a thankful heart towards the payment of that Rent which is due to God Persius found it in a foal Toad which when he saw he wept and being asked the reason why he wept he answered he bewailed his Ingratitude who served not the Lord as he ought who had made him a Man and not a Toad Thirdly He is not alwayes unthankful who doth not Par Pari referre recompence a benefit but he would not although he could Furnius told Augustus who had multiplyed favours on him that in one thing he had damnified him yea undone him You have done so much for me saith he that I must live and dye unthankful that is without shewing my thankfulnesse by equivalent recompences Fourthly Where there is an endeavour and desire to testifie the thankfulnesse of our hearts and to make requital in the best manner that we can God accepts of it We read that the Grecians in a great solemnity did present to Philip of Macedon many goodly gifts amongst others a Painter presented him with his own Picture in a Table set forth with many Pearls and Jewels artificially drawn and over every Jewer was inscribed Vellem hoc I would I were able to give such gifts as thâ—se So saith the Thankful heart I would I could render more and better To be thankful in affection when there is no more in our Power is true thankfulnesse which hath ever a care to professe and perform so far as it can Fifthly Where other abilities are wanting let us still make our thankful acknowledgements I can never give to God sufficient thanks said the moral man yet I will ever acknowledge that I cannot give Him thanks sufficient Sixthly And having nothing else to give give him thy self as Aeschines did to Socrates who receiving great rewards from his Schollars for his reading to them This Aeschines being a poor Auditor of his and having nothing else to give told him Quod unum habeo meipsum tibi dono c. I bestow my self upon thee having nothing else to give thee this Socrates took so kindly that he answered him Habebo curam ut te tibi reddam meliorem quà m accepi I will have a care to restore thee better to thy seâ—f than I received thee To this return we are exhorted Rom. 12.1 Rom. 12.1 And it will be to our great advantage to make such a Retribution unto God To conclude I have read of a poor Spaniard of Sevil to whom a Father of the inquisition sent for some Pears growing in his Hort-yard Mr. Thomas Fuller The poor man presently for fear pluckt up the Tree Root and Branch with all the fruit thereon and sent him What sudden fright and fear made him to overdo c. let our Cordial Gratitude to our good God cause us to do most chearfully to offer up the whole man unto him Soul and Body Oh! that God might find such a return from us then would it not be said of us as of this Figg-Tree He came and sought fruit thereon and found none I have yet one word more to say to you from the point propounded Use for if God be so ill requited where he hath well deserved let us not think strange nor be discontented if we meet with the same measure David complained much of it Psal 35.12 and elsewhere Psal 35.12 So in these dayes it is a general complaint Never any say some were so dealt withall So sometimes a Father complaining of a wretched Son Never I think had Father such a Son as I have The Son straightway replyes yes my Grandfather had Thou mayest apply this unto thy self consider how ungrateful thou hast bin unto thy God and it may cause thee to bear patiently the injuries that are offered to thee in that kind But I forbear pressing this having held you very long in the point but the necessity of it may excuse the prolixity it being one of those sins which make the times so perillous 2 Tim. 3.1 2 Tim. 3.1 Then said he unto the Dresser of the Vineyard Behold Text. Vers 7. these three years I come seeking fruit on this Figg-Tree and find none Cut it down why cumbers it the Ground c. The former Proposition is here Prosecuted and the manner of proceeding with this barren Figg-Tree is in these and the words following specified wherein we have First An Expostulation with the Dresser of the Vineyard about the Barrennesse of the Tree in the words now read Then said He c. Secondly The Intercession which was made by the Dresser on the behalf of that Figg-Tree vers 8.9 In the Expostulatory part we shall take notice First of the Person Expostulated with The Dresser of the Vineyard Secondly The Subject matter of it Behold these three years I come seeking fruit on this Figg-Tree c. We begin with the first Then said he unto the Dresseer of the Vineyard Text. This Dresser was an Angel saith Athanasius So Theophylact conceives it may be understood It is true the Angels pitch their Tents about the Vineyard of the Lord and do many good offices unto it and for every Figg-Tree planted in it yet we do not read that they Digg about it and Dung it as this Dresser mentioned in the Text promised to do most conclude The Ministers of the word and Sacraments are the Dressers of the Lord's Vineyard Doct. To them God hath in a special manner committed the care of it and put them in trust to tend it and to dresse it and that shall be our Note God himself is said to be the Husbandman of the Vineyard John 15.1 Joh. 15.1 John 18.30 Jer. 1.10 18 9. Ezek. 3.17 Math. 28.19 16 19. Joh. 20.23 1 Cor. 3.9 Eph. 4.11 2 Tim. 4.2 1 Pet. 5.2 3 Heb. 13.7 Quest 1. And Christ the Master-Dresser for He and His Father are one John 10.30 But notwithstanding this in a Subordination the Ministers of God in their several times and places are truly said to be the Dressers of it So were the Prophets in their dayes Jer. 1.10 18 9. Ezek. 3.17 And the Apostles and Evangelists in theirs Math. 28.19 16 19. the Keyes of the Vineyard is put into their hand John 20.23 1 Cor. 3.9 And so We their Successors in ours Ephes 4.11.11 To us is the like charge given that we take the like care 2 Tim. 4. 2.1 Pet. 5.2 3. Heb. 13.7 we are joyned in the same holy work albeit in an inferior order But why doth the Omnipoâ—ent God depure frail
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
the former not latter kind He acquainted God with the Impiety of that People lamented it in God's hearing was sorry for it and grieved at it but he called not for vengeance to fall upon their heads he desired not their ruine for questionlesse he was better acquainted with Samuel's Rule if he had not too much through passion forgot himself 1 Sam. 12.23 1 Sam. 12.23 God forbid that I should sin against the Lord in ceasing to pray for you If besides the complaint made by the Prophet unto God there be likewise a secret imprecation as some conceive there is Calvin Grynaeus and that he did imprecari interitum wish their destruction and ruine then it was spiritu prophetantium by way of Prophesie he knew by Revelation from God that Judgments were intended against that People for their Idolatry and bloody cruelty and so he framed his desires according to God's appointments The like did Jeremiah Deliver up their Children saith he and let them drop away by the Sword Jer. 18.21 21 23. forgive not their iniquity put not out their sin but deal with them in anger Jer. 18.21 22 23. And it was usual with the Prophets thus to do We come to make use of the Point Use 1 Such as are called unto the Ministerial function should make conscience of their Duty in putting up prayers to Heaven in the behalf of their People which sometimes may be more prevalent with God on their behalf then any other part of their pains that Prayer which St. Stephen made when he was stoned Acts 7.60 Lord lay not this sin to their charge Acts 7.60 was heard when his Sermon wrought but little on them to whom it was Preached and so heard as that it was as we may religiously conceive an effectual means of the conversion of One of his greatest Persecutors Saul at whose Feet the Witnesses layd down their Cloathes as we read ver 58. Augustine speaks confidently Si Stephanus non sic orâsset Paulum hodie Ecclesia non haberet that if Paul had not bin enwrapped in those Prayers which Stephen made for his Persecutors the Church had lost the benefit of all St. Paul's labours and if God had not bind so intreated by a praying Stephen the Church had not bin so blessed with a preaching Paul The like saying hath Fulgentius Great pitty it had bin that the Church should have wanted either the Person of the one or the Prayers of the other However admirable was St. Stephen's patience and piety others at such a time would have forgotten their Friends he remembers his Enemies and prayers for them yea at that very instant when they were stoning of him and which is yet more he kneeled down and prayed for them albeit the stood when he prayed for himself intimating thereby as the greatness of their impiety which could not easily be forgiven so the greatnesse of his own charity in being more grieved for their sin then for his own suffering Luke 23.24 imitating therein his Lord and Master Jesus Christ Who hanging on the Crosse yet prayed for his Persecutors Luke 23.24 Is this the condition of any of us who are Ministers of Christ Are we traduced reviled persecuted by those from whom better things are expected by us Look we then upon the practise of our Lord and Masters and upon his suffering Servants who are gone before and learn to blesse them who curse us and pray for them who desptiefully use us as we are enjoyned Luke 6.27.30 33. Luke 6.27 32 33. This is Heroical revenge and such was that which the Martyrs have taken We read of Mr. Saunders in the Reign of Queen Mary who being sent to Prison by that B. B. of Winchester Stephen Gardiner he gave God thanks that had given him at the last a place of rest and quietnesse where he might pray for the Bishop's conversion Oh! let us not be wanting in this Duty for them Who yet are wanting in Love and Duty to God and Us The Calf pusheth the Cow yet the Cow Lowes after it and is content to let down her Milk to nourish it Be we a Sanctuary to them who wickedly seek to drive us out of the Sanctuary of God and if it be possible pray we them into Inheritance of Heaven who it may be would swear us out of our maintenance on Earth so shall we manifest to the World that we are the true Disciples of Christ who had Gall and Vinegar given him by the Jews for the sweet Wine which he gave them to drink and for the feeding of Mens Bodies healing their diseases c. was by way of requital slandered scourged buffetted spit upon and at last crucified Yet He stood in the gap as you have heard betwixt the revenging wrath of God and those wicked ones He catched the blow in his own Body purchased an eternal Redemption for them by shedding of his blood that believing in Him they might not perish but have eternal life Joh. 3.16 Luke 6.40 The Disciple is not above his Master if any man will be perfect let him be as his Master If we that are sent to dresse the Vineyard and to Husband it are under contempt or under persecution If the Sword of the Tongue or the Sword of the Tyrant be drawn against us against all these Arma nostra preces lachrymae we must defend with no other Shield return no other Sword but tears and prayers blessing them that curse us And such weapons we may well have leave to use Thus as the Point concerns Us Now let me shew how it concerns you that heart us Use 2 See the benefit that comes unto you by these Intercessors There are a great company of unthankful and inconsiderate persons in the World that are ready to object against the calling of the Ministery as needlesse and uselesse Why Are not all God's People Intercessors and enjoyned to make Intercession as well as these you take too much upon you ye Sons of Levi. Numb 16.3 It is very true the Lord hath respect to the prayers of the meanest of his Saints but yet he hath respect to the prayers of his Prophets and Ministers more then to any other and their prayers are more effectual and prevayling as appears by that speech of God to Abimelech Gen. 20.7 For he is a Prophet Gen. 20.7 and shall pray for thee And as sick Abimelech was sent to Abraham a Prophet for prayers so are others in time of their sicknesse by St. James Jam. 5.14 Jam. 5.14 Why should People have recourse to them rather then to other if their prayers were not more potent and prevalent with God then the prayers of others Moses and Aaron were amongst his Priests and Samuel amongst such as call upon his Name these called upon the Lord and he heard them saith the Psalmist Psal 99.6 Others called upon God as well as they and God had gratious respect likewise to their
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
Joh. 5.4 Jam. 5.17 Mr. Sam. Ward in his Life of Faith Gen. 32.9 13. Math. 17.20 overcomes the World 1 John 5.4 Yea and Heaven too Jam. 5.17 What is it that God can do that Faith cannot do within the Sphear of its own activity saith a Judicious Divine 4. Fourthly They bring with them strong Arguments and press the Lord with strong Motives as with his Truth Promise Covenant So Gen. 32.9 13. Jacob urgeth God 1. with the Covenant made between him and his Fathers O God of my Father Abraham and God of my Father Isaac 2. From God's commandement and his obedience thereunto Thou art the Lord that saydst unto me Return into thy Country and to thy Kindred 3ly From his Promise made unto him Thou saydst I will be with thee 4ly From his acknowledgement of God's Mercy and his own Unworthynesse I am not worthy of the least of all thy mercies which thou hast shewed 5ly From the Relation he had to God I am thy Servant 6ly From the condition of his Adversary he being his enraged Brother Esau Deliver me I pray thee from the hand of my Brother from the hand of Esau 7ly From the extream danger that He his Wives and Children were all in for I fear least he will come and smite Me and the Mother with the Children 8ly From a Promise that God made to him in respect of his Posterity And thou saydst I will do thee good and make thy seed as the sands of the Sea All these are brought by Jacob to urge God to be gratious The like might be shewed in the prayer that Moses made for the People Exod. 32. and in Solomon's prayer 1 King 8.23 27. Exod. 32.11 12.13.23 27. 1 King 8. Dan. 9. And in Daniels Chap. 9. And in Davids frequently in the Psalmes That Covenant which God hath made with his and sealed unto which was founded in Blood even that Covenant casteth it self open before God in prayer and intreateth God as he is Holy Just and true of his Word that he would give a beeing to his Promises Now God cannot deny Himself being thus pressed he must needs yield Lastly Prayer is an Engine 5. See my Friend at Mid-night Pag. 307. Isa 45.21 ordained by God himself to be overcome withal It is a strength that he hath promised to yield unto an Authority that he hath promised to obey It is a Speech that commands admiration from us Isa 45.11 Ask of me things to come concerning my Sons and concerning the work of my hands command ye me He is gratiously pleased to be overpowred as it were not onely that we should have power with Him Hos 12.3 4. by our Prayers as Jacob had Hos 12.3 4. but power over Him so as to command him and require of him what concerns the good of his Church and People But whence comes it then Quest Ps 80.14 That God's Church and Vineyard is such a Sufferer How comes it to passe that the Boar out of the Wood doth waste it and the Fox of the Field doth spoyl it The Sins of God's People are sometimes like Summer Fruit Resp Amos 8.1 2. so that the Lord will not passe by them any more They are so great in themselves and admit of so many and grievous aggravations as that he is weary of repenting insomuch that he is resolved if Daniel Jer. 15.6 Ezek. 14.14 Noah and Job those Worthies of the World should entreat for them yet they should save but their own Souls by their Righteousnesse Now in such a case he commonly makes way for his Judgments First By removing out of the way those who stand in the way to hinder him He houses them who stood in the gapp to turn away his wrath It is observed that Methusalem the longest liver amongst men Hierom de Haebraicis trad in Gen. 16. 2 Chro. 34.28 dyed that year when the all-destroying Flood came and Enoch styled a God amongst the People was first taken up into Heaven Good King Josiah was taken away by death that God might bring upon the Land that Evill which he had threatned and intended and in that Grave wherein he was interred the Liberty Glory and Peace of Jewry lay also buryed Ezek. 9.4 Jerusalem shall be destroyed but not till they who were marked were fled to Pella whither they are no sooner gathered but by Titus and Vespasian the City was besieged and soon after ruined All Italy shall be grievously troubled but holy Ambrose must be first at rest Africa shall be spoyled and the City Hippo besieged by the Vandals but not till Austin's decease Germany was distracted but Luther must first be peaceably and honourably buried It is a sad presage of Judgment when God takes away those that should stand in the breach to turn away his wrath Isa 3.2 3. 57.1 Isa 3.2 3. 57.1 When the fairest Flowers in the Garden are plucked up it is very probable that God intends to lay it waste and turn it into a Wilderness No Church nor State can long stand when the main Pillars are undermined The Heart-strings hold not long after the Eye-strings are broken Secondly If in case that He remove not such out of the way but suffers such to live and be Eye-witnesses of those miseries that befall the Land or Nation then God makes way for Judgment Donn's Serm. 1628 Jer. 7.14 15. Enlightned by restraining them from praying for such a People sometimes inhibiting them as He did Jeremiah cap. 7.14 15 16. Pray not for this People for I will not hear thee God would not that such precious breath as that of Prayer should be in vain or without successe and therefore He acquaints him with his Resolution and irrevocable Decree and Purpose which He before had affirmed with many words of most earnest and vehement Asseveration cap. 4.28 Jer. 4.28 cap. 22.5 and afterwards did ratify and confirm by Oath cap. 22.5 whereby the Prophet did evidently perceive that it was an absolute Interdiction and not like that Inhibition given to Moses Exod. 32.10 Exod. 32.10 whith carryed with it the force of a mild Instruction and intimated that it was in Moses power to give way to God's wrath or not so as Moses thereby received encouragement to pray for them Non debuit pro statu Regni orare Calv. But should Jeremiah have gone about to hinder or crosse God by his Prayer from doing that which he was so absolutely resolved to do he had highly offended therein But this Prohibition given him was by Revelation from Heaven and Extraordinary Est speciale Interdictū Piscat in loc in respect of us from whom His Decree in that respect is hidden For so long as a Church or State hath being we ought not to cease praying for it as formerly hath been said Nor are we commanded to cast any out of our Prayers but those who have sinned against the Holy Ghost which is no easy matter to
it were for despising God's greatest mercy they were plagued with greatest severity A sufficient proof to clear the poynt That greatest severity attends upon despâ—sed mercy The use that we should put this unto is this in short Take heed how we despise God's grace and goodnesse that should lead us to repentance Use As there is Plentitudo Gratiae so there is Plentitudo irae Plenty of mercy and Plenty of wrath too As God is a God of Mercy so he is a God of Vengeance And it is for his honour sometimes to magnifie himself in that respect Nahum 1. These titles given to himself and appertaining to justice could not belong to Him if he should for ever suffer his goodnesse to be despised The Lord is known by executing Judgment and will be known that way by all despisers Psal 9.16 as well as the other way by shewing mercy Psal 9.16 And let our own Figg-Tree this Land and Nation look about it yet in time with us God hath born long to the Admiration of all Neigbour-Nations many a time the Axe hath bin up yet layd down again As in 88 the Powder plot c. Yet a longer time hath bin granted us for fruitfulnesse but we are growen rotten at heart and doted dying if not dead what can be now expected but to be hewen down and made fuel of that the Axe should be so layd to the Root that we should be fell'd so as never to rise more A miserable deceit it is to think We may despise God's bounty yet pertake of mercy in the End Judgment and Mercy with God are like Jacob and Esau in their Mother's Womb when Judgment like rough-hair'd Esau strives to issue out first Mercy takes it by the heel and with Jacob endeavours to pull it back but Esau at length will out though Jacob have fast hold on his heel Judgment will follow although mercy struggle mightily to stay it Oh! think of what hath bin related of Jerusalem's misery And make the Case our own It may be our own and is like to be our own if speedy Repentance prevent not either Ficus or Focus Fruit or Fuell no remedy the chipps flye let our Tears flow before the Tree be down We are burnt in the Hand already what Psalm of mercy shall we call for yet mercy may be had whilst the Figg-Tree stands there is hope If notwithstanding all that hath bin sayd we will go on in our wickedness we shall but inhaunce and improve God's wrath And who can but pitty us when God's soarest and severest Judgments do befall us So far will those that have Interceded for us be from speaking any more in our behalf as that they will stand out of the gap and give way to the stroak take hold on the hand of Vengeance no more but rest contented with God's proceedings As the Dresser here promiseth to do After that thou shalt cut it down From the practise of this Dresser Text. we may learn our Duty To rest satisfied and contented in the just and deserved condemnation of those who remain unfruitful under the means albeit they are such as we dearly affect Doct. When we have done our Duty to bring a People to Repentance and it will not be we must rest satisfied in their cutting down and stubbing up after the example of this Dresser Who albeit he did much respect this Figg-Tree and bear a great and good affection to it yet if after all his pains bestowed on it it remains fruitless he sits down and intercedes no more in the behalf of it but gives way to the Execution of that severe sentence before denounced against it Cut it down When Israel was carryed into Babylon and became Captives to them God commands them to seek the Peace of the City Jer. 29.7 and pray for it Jer. 29.7 which accordingly they did both by Instruction laying open their errors and discovering their impietyes Dan. 4.24 6 10. and by their Example practising their own Religion even before their faces and likewise by their prayers as they were commanded They were not wanting in bringing Balm to cure her desperate wounds but they found her to be incurable We would have healed Babylon but She is not healed Jer. 51.9 saith the Church Jer. 51.9 Why how so She would not be healed She contemned the means scorned their Religion as appears Psal 137.3 and did cast away the good counsel which the Israelites gave them Or She could not be healed as some read Psal 137.3 in regard of the wound which God's wrath had inflicted on Her they saw and knew that the device of the Lord was against Babylon to destroy it because it is the Vengeance of the Lord the Vengeance of his Temple verse 11. Now what doth the Church in this Case Upon the consideration of her obstinacy and incurableness they abandon Her and leave Her to the Revenge of the Almighty and will lose no more labour upon Her Let us forsake Her say they one to another and go every man to his own Country The Prophet Amos speaking of the woful fall of the Virgin of Israel Amos 5.2 Amos. 5.2 that is of the Israelitish Commonwealth for whose mighty sins God had cut them down with his mighty Judgments and Executions of Sword Famine and Pestilence whereby he had wasted their multitade from thousands to hunderds from Hundreds to Tens but they being no whitâ— bettered hereby the Prophet foretells them of worser times and more evil that shall befall â—hem but what shall the godly do when they see those foretold Calamities befall Israel Amos 5.13 Explained Why The Prudent man shall keep silence in that time verse 13. As if he should say Those that are prudent and wise shall as that time lay their hands upon their mouths in an humble silence and acknowledgment of God's justice in those events and rest therewith contented and satisfied And such a prudent man was Aaron whose two sons Nadab and Abihu being consumed with fire from the Lord for that they offered Incense with strange fire fire not taken from the Altar Levit. 10.3 whereat Aaron could not but be much perplexed and it may be shew some passion but when Moses came unâ—o him and put him in mind of what the Lord had said I will be sanctified in them that draw nigh me and before the People I will be glorified then Aaron held his Peace Levit. 10.3 that is he troubled himself no further for there is more in thâ—t word than meer silence of Speech it implyes the silence of the heart and a staying of the Motions thereof His Children were dear unâ—o him but the Glory of God was dearer and in that respect he did rest satisfied Yet lest he and his sons might forget themselves and preferr carnall respects to God's glory Moses gives them a further Charge Vncover not your Heads neither rend your Cloathes lest you Dye Verse 6. verse 6.