World and revealed them unto Babes Mat. 11.25 Say so in thy own behalf Lord I blesse thee for the means but more for blessing the means to me I blesse God for that man but more for that I have got good by that man I admire the gifts of the man but more the gifts of thy Grace wrought in me by the means of the man glad I am that ever I heard him but more glad that I have heard God speâ—king in him Thus give God the Praise who hath blessed the means unto thee and take it as a pledge of God's everlasting Love Jer. 31.3 Act. 13.48 The Resolution followes Jer. 31.3 Act. 13.48 Text. Then after that thou shalt cut it down That is after I have dunged it and bestowed my pains about it if then it remain barren and fruitlesse I will speak no more for it but shall give way to the stroak of Vengeance and be ready to execute thy Command Then after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in futurum The time is not definitely set down he doth not say so soon as the year is ended nor immediately upon the exspitation of that term of time it shall be felled but after that no way hastening of the Execution The Lawyer hath a Rule that Laws of Grace and Favour are to be extended as large as may be but odious Laws as they speak are to be straightned and confined within the narrowest bounds of Interpretation And it may be made good use of in Divinity These Articles and Conditions are drawen up by the Dresser with all favour to the Figg-Tree and may be expounded in the largest sense that they can bear But being a Parable we will not presse them too far this onely we may note from hence The Dresser's of God's Vineyard should be inclined to Acts of Mercy Doct. and not too forward in provoaking God to Acts of Justice To the Acts of Mercy we should importune him with strong prayers and cryes But to the Acts of Justice should we instigate and provoke him Who were able to stand before him This was Jonah's fault he was very much grieved that Ninevie should be spared his reputation he conceived lay upon the destruction of it for that he had spoken it definitely in the name of the Lord Yet forty Dayes and Ninevie shall be destroyed and now that the City stood in Majesty Jon. 3.4 4 1. as before untouched and that the People therein were spared forty Dayes being expired he might be esteemed for no other then a false and lying Prophet This was that which vexed and grieved him All this while he rann on a wrong ground exacting overmuch the Rigour of the Letter in his preaching forgetting that inclusively this condition was to be understood Ninevie should be destroyed unlesse they repented for this his preposterous zeal God himself reproves him and convinceth him of his rashnesse Verse 7.8 by the smiting of the Gourd which he took great delight in and was much grieved for Thou hast had pitty saith God on the Gourd for the which thou hast neither laboured nor made it grow Verse 10.11 which came up in a night and perished in a night and should not I spare Ninevie that great City wherein are sixscore thousand Persons that cannot discern betwixt their right hand and their left Jon. 4.10 11. As if he should have said All these are better then that senselesse plant of the Earth they are the work of my hands and have cost me much time and regard and such as require much time and leisure for their perfection bethink thy self therefore how just reason I have to be angry at thy unmercifulnesse which art angry at my patience and forbearance And this was the fault of James and John in making that fiery motion to Christ against the Samaritans Lord wilt thou that we Command fire to come down from Heaven and consume them Luke 9.54 55. Enlightned as Elias did Luke 9.54 As if they should have said We have a Precedent for it it is a Book case Elias did so let us do the like these men deserve it as well as those with whom he had to do for this their base discourtesie in not entertaining thee Our Saviour sharply reproves them for that their furious motion You know not saith he of what Spirit ye are verse 55. As if he should have said Verse 55. You do not well consider from what spirit this so uncharitable a motion comes It is not from the spirit of meeknesse which would best become you but from a fiery and furious Spirit which thus transporteth you Elias was a Minister of Indignation you of Consolation he had a Legal Spirit you an Evangelical The Spirit of the Law required Severity the Spirit of the Gospel requires meeknesse and Mercy and the Spirit of the Law Suites not with the lenity of the Gospel He gives the Reason Reas Verse 56. for the Son of Man is not come to destroy mens lives but to save them verse 56. And Elias is no sit Pattern for you to follow who are my Disciples I am your Master learn by my example to seek after the Salvation and Preservation of men rather then their destruction Wherefore Use let all Faithful Christians especially the Ministers of the Gospel follow no other President This is the Lesson that Christ hath set us to learn of him Math. 11.29 to be meek and humble pittifull and mercifull If we look into those sacred Acts of his those miracles and wonders which he did You shall find them all to be Beneficial or no way hurtful or destructive to the life of man The most terrible wonders that our Saviour did whilst he was upon the Earth were those two The blasting of the barren Figg-Tree Math. 21.29 Math. 8.30 31. and the drowning of the herd of Swine in the Lake but neither of these were any way prejudicial to the Person or life of Man Woman or Child the former being but Symbolical not done in any spleen to the Tree but a Real Embleme of his severity to the unfruitful The latter being only Permissive It was the Devils doing Christ only gave way to those evil Spirits which seek the destruction both of Man and Beast upon their earnest suit being cast out of Man to enter into the Swine and to this end was their suite granted that those Gardarens might take notice from what a multitude of Devils they were delivered and how easie it had bin for the same Power to have allowed those Spirits to have seized upon their Persons as well as upon their Swine Still Christ made good that Style of his Job 7.20 The Preserver of men To Man he was evermore most favourable and indulgent insomuch that when one of his Enemies who came to apprehend him lost but an Ear in that ill quarrel he restored it again unto him albeit he came to take away his Life Some indeed Christ did correct and
signification of both which were taught the people in those times that they might learn to put difference betwixt Baptism by the Minister which an Hypocrite may have and the Inward Baptism by the Spirit which Christ bestoweth on his own Elect And that they might be instructed in the nature of the Sacrament and the signification thereof and withall it might be of the Baptism of suffering affliction for the Gospel whereunto the Sacrament of Baptism obligeth The first and the last of these Expositions are most followed but the latter best approved However the Apostle speaks of Baptisms not for that men were often to be baptized as some would have it For as we are born once so baptized but once They were but once circumcised under the Law and we are but once to be baptized in time of the Gospel nor that Christ instituted more Baptisâ—s â—hen one And this one Baâ—tism wherein we are all baâ—tized with water into the Name of Onâ— God Faâ—her Son and Holy Ghost should be a strong motive unto us to live in Unity and godly Love this being one use of Baptism amongst others to distinguish Christians from other Sects 1 Cor. 12.13 and to knit the hearts of Christians together in a holy Communion 1 Cor. 12.13 Seventhly and Lastly One God and Father of all who above all things delighteth in the Unanimity of his Children Mal. 2.10 Have we not all one Father saith Malachy Yes we have Why then dissent and jarr we can we think it a matter pleasing unto God Is it not one of those six things that God hates Pro. 6.19 Discord amongst Brethrens Prov. 6.19 We are Brethren both by the Father and Mother's side and it is a shame for Brechren in nature to be separated in Affection so much more sinful and shameful for those whom Grace hath joyned whom one heavenly Father Faith and Religion hath coupled to be be disunited and make a breach in the Body of Christ Gen 13.8 Let there be no strife between me and thee said Abraham to Lot for we are Brethren The very name of Brotherhood is an Argument of Unity and hath a sweet violence to perswade Abraham could find no such enforcing motive to peace as it Moses used the like Argument to those two Hebrews that were striving together Fall not out said he for ye are Brethren Act. 7.26 And when the Servants of Benhadad observed the word Brother to come from the mouth of Ahab they hastily laid hold on it as an excellent praeparative to the setling of those differences which were betwixt those two Princes 1 King 20.33 1 King 20.33 But how little doth it prevail in these daies We find that true which Solomon speaks by woful experience Pro. 18.19 A Brother offended is harder to be wonn then a strong City and their contentions are like the Bars of a Castle Prov. 18.19 The War that is betwixt spiritual Brethren is almost irreconcileable our dissentions are like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great Gulph spoken in the Gospell through which there is no passage of meeting Let us be earnest with God Luk. 16.26 Ezek. 37.7 that he would shew his power in the compounding of them it is he alone that must do do it the Wind of his Spirit must blow upon these bones before they ever come together To these seven Motives used by the Apostle tending to Unity more might be brought both from the good of it and the ill or discord But I have been somewhat prolix already in this Use but the Usefulnesse thereof may excuse me I have out a word or two to say more and so I shall dismiss the Point If the Church be but One One entire Body made up by the Collection and Aggregation of all the Faithfull Use 3 unto the Unity thereof then it must follow for our comfort that we may claim a right one in another to care one for another pray one for another and have Christian Communion one with another as the naturall Members of the Body have in the the Body In all Church Ordinances and Rites we may claim and Interest for our Salvation 1 Cor. 12. 1 Cor. 3.21.22 In the Gifts of all God's Ministers we have a Right and Title and may as occasion shall be offered make use of them The Priviledges of the Catholique Church the Communion of Saints the Forgiveness of Sins the Resurrection of the Body and Life everlasting all are ours None of us that are of the Body neither Particular Persons nor Particular Congregations are to work as severall divided bodies by themselves but as parts conjoyned to the whole all of us are as in a shop when one servs this Customer another that to bring to the common box and in imploying of our gifts to aim at the good of the body for every one within the Church hath such a Relation unto and dependance upon the Church as parts use to have in respect of the whole which is full of comfort and encouragement being well digested But enough hath been said concerning this speciall property of the Vineyard's Unity Now briefly of the Owner 's peculiar Interest and Propriety therein It is His Vineyard How His Quest Is he the Owner and Possessor of no more but that and the Figg-tree mentioned thereon growing The whole Earth is the Lord's and the fullnesse thereof the round World Resp. Psal 24.1 and they that dwell therein saith the Psalmist Psal 24.1 and yet in regard of the Affection that he bears unto the Church he doth in a manner count himself owner of nothing but this The Church is the peculiar Inheritance of the Lord Doct. Deu. 32.9 Exod. 19.5.6 Isa 46.13 Ezek. 7.20 He doth more respect it that he doth all the World besides The Lord's Portion is his People Jacob is the Lot of his Inheritance saith Moses Deut 32.9 they are his peculiar ones Exod 19.5.6 His Glory Isa 46.13 his Ornament Ezek. 7.20 His Thorne Jer. 4.21 His Diadem Isa 62.3 Jer. 4.21 Isa 6.2 3 4. Reas 1. His Hepthzibah Isa 62.4 his onely delight is in her He hath chosen then from the rest of the World Onely the Lord had a delight in thy Fathers to love them and he chose their seed after them even you above all people as it is this day said Moses to Israell Deut. 10.15 The Lord hath chosen Zion Deut. 10.15 Ps 132.13 14. 1 Pet. 2.9 he hath desired it for his Habitation saith David Psal 132.13 14. Ye are a chosen Generation saith Peter 1 Epist 2.9 God chooseth for his Love and loves for his Choice they are called His by Election He hath purchased his Inheritance with a great price the whole world cost him not so much as his Church did it was bought with blood not as Ahab 1 King 21.15 who purchased Naboth's Vineyard by the cruell shedding of the right owners blood and unjust robbing of the right Possessor of it but by
Gallowes that was 50 cubits high Use 2 Wherefore see that you be advised to profit by the means that God affoardeth to you for your profitting Be not like unto that sullen Tree that we read of growing in India which closeth it self against the beams of the Sun Nor like those Fields which Pliny makes mention of which are the dryer for the Rain and moyster for Dust Plin. l. 31. c. 4. which caused Cicero jestingly to say that in that place Rain did cause dust and Sunshine dirt God expects better things from us as I shall now more particularly shew you First He looks that we should not onely profit by the means but that our profiting should be answerable to the plenty of means affoarded whether they be Publiqâ—e or Private Outward or Inward Verbal or Real The rain coming oft upon the ground must cause it to bring forth herbs not one here Heb 6.7 and another there but plenty of herbs for the Dresser Heb. 6.7 According to the plenty of means he looks that our profiting should appear to all 1 Tim. 4.15 1 Tim. 4.15 There are many needlesse and unprofitable enquires made concerning God's Ordinances as whether Reading be not Preaching and to be preferred before it and whether Prayer be not preferred to either Each Ordinance hath its use and end and is appointed for thy profit and benefit and it is expected that thou should profit by all both by the one and the other by thy Reading Hearing Praying Singing Communicating Leave contending and fall to profiting Wherefore hath God furnished his Church with such plenty of meanes variety of gifts but that we should thereby be better edified Fox Mart. fol. 150. and bring forth abundantly Bradford bitterly laments his own unprofitablenesse under the variety and plenty of means Here in London saith he be such and so many godly and â—earned Sermons which these uncircumcized ears of mine do hear at the least thrice in a week which were able to burst any man's heart to relent to repent to believe to love and â—o fear that Gratious and Omnipotent Lord but my Adamantine obstinate most unkind and unthankful heart hearing my Lord so sweetly crying and calling unto me now by His Law now by his Gospel and now by all His Creatures to come to come even to Hiâ— self I hide me with Adam I play not onely Samuel running to Ely but I play Jonas running to the Sea and there I sleep upon the hatches untill He please to raise up a Tempest to turn and look upon me as he did upon Peter c. Had he cause to Complain of his own unprofitableness under such variety and plenty of means What cause then have we to Complain thereof â—t this Day Secondly As our profiting must be answerable to the plenty and variety of means so according to their Excellency The better â—ooâ— we say the better blood Our Saviour aggravates the sins of the Jews shewing that the sins of the Ninevites were not so great as theirs Math. 12.41.42 in this respect They repented upon the Preaching of Jonah and now a greater then Jonah was there at whose Preaching they repented not Math. 12.41 42. And the Queen of the South whom the Ethiopian Chronicles call Mackeda She shall rise up in Judgment against them to condemn them for that she came out of a farr Country to hear the Wisdom of Solomon and that they having a greater then Solomon amongst them would not vouchsafe to step out of their Doors to hear him And this our Saviour took very ill and well he might that they set not as high a price upon Him and his Doctrine as she did upon Solomon and his wisdom Thou livest under the Ministery of such or such a man whom thou confessest to be a powerful and soul-saving Teacher thou hearest him constantly and conceivest him to be one of the ablest Teachers in the Town City Country Is thy profiting answerable God expects that thou shoulest be richer in Knowledge Faith Repentance Patience c. than others that live not under such excellent meanes as thou dost and thou hast cause to blush for shame to see Daniel and his Companions to be fatter and look better with their pulse then thou dost with all thy Dainty fare Dan. 1.12 15. Dan. 1.22.15 Thirdly Our profiting must be answerable to the Time that we have enjoyed the meanes The want of this St. Paul sharply reproves in the Hebrews when for the time ye ought to have bin Teachers ye have need that one teach you again Heb. 5.12 which be the first Principles of the Oracles of God and are become such as have need of Milk and not strong Meat In regard of the Time that they had the meanes they ought to have bin so well grounded in the Truth as that they might have bin Instructers of others in the Mysteries of Salvation and in that they were not so their fault was the greater and the more they had to answer for Cicero expected an extraodinary measure of knowledge in his Son for that he had heard and conversed with Cratippus so long a time as a whole year What think you doth God expect from you who have lived many years under a settled Ministery how well grounded ought you to be in your Religion and yet Alas how weak and ignorant are we very Children in understanding 2 King 4.10 Had we enjoyed the means no otherwise then the Sunamite did in transitu as the Proohet passed by her House God would have looked for some return But the Ark of God amongst us hath not dwelt in Tents and under Curtains but a House is prepared for it where it hath abided and bin settled for many years he hath given us means to be better more skillful in the Mysteries of Salvation every day then other to day then yesterday this year then the last He cannot nor will He take it well if like Children we should be ever learning and never come to the Knowledge of the Truth 2 Tim. 3.7 Thus you hear what a profiting it is that God expects of us that live under the meanes It must be answerable to the plenty of the meanes to the excellency off the meanes and proportionable to the time that we have enjoyed them Now that I may if it be possible settle this Doctrine upon your Consciences let me commend a few things unto your most serious thoughts First Know that God keeps a strict account of all the meanes that he hath affoarded unto you for your good He records the very time when He sent His Servants unto a People when they began to Preach in what King 's Reign and how long they continued preaching unto a People Isa 1.1 Hos 1.1 Amos 1.1 It is upon Record how many Sermons they have Preached Isa 1.1 Hos 1.1 Amos. 1.1 John 4.54 2 Cor. 13.1 as John 4.54 This was the second miracle that Christ did when He was come
1.12 never sorrow like unto Her sorrow Oh! Lament 1.12 that it may never happen to this Church of England to make the like Complaint After the clearest flash of lightening followeth the terriblest clapp of thunder Me thinks if these things were thought seriously upon and laid to heart they could not but work a greater care in us then formerly to profit by the means of our good But I forbear any further application of the point give me onely leave to acquaint you with what the Oracle foretold of the City Nyna that it should never be won till the River became an enemy unto it Nyna which afterwards came to passe for through aboundance of rain the River so encreased that it overthrew the Walls thereof I wish that what that Oracle foretold of Nyna may not be verified in us in respect of plenty of means enjoyed Plenty of means hath caused through our corruption a Deluge of Opinions and that such an Inundation of Heresie and Schism that it is to be feared if no sluce be made to let out and draw those waters not onely the Citty but the Kingdom will be ruined For if a Kingdom be devided against it self How can it stand But of the Complaint enough Come we now unto the sentence denounced against this Tree for its barrennesse Cut it down Why Cumbers it the ground Text. Herein take notice first of the Severity of the sentence Cut it down Secondly of the Equity thereof Why Cumbers it the ground Abscinde cam Cut it down Could He not as easily have done it as spoke it Yes without question But It is God's usual manner to speak before He strikes to pronounce Judgment before He Executes it Doct. He doth premonish before He doth punish and warn before He wound He seldom comes to that quick dispatch a word and a blow but without a word to a blow to an execution without warning never At what instant I shall speak concerning a Nation saith God and concerning a Kingdom to pluck up and to pull down Jer. 18.7 9. and to destroy it Jer. 18.7 9. Now therefore go speak to the men of Judah and to the Inhabitants of Jerusalem saying Vers 11 Thus saith the Lord c. vers 11. So then God will speak unto a Nation before He strikâ— thaâ— Nation and send His Servants to warn them before He utterly destroy them The Lord will roare from Zion before He teare and utter His Voyce from Jerusalem that the Inhabitants may be afraid Amos 1.2 3 8. His roaring is the warning given Amos 1.2 3 8. before He come and seize upon the Prey He will be heard threatning before he befelt in executing of His Judgments I might be large and long in the proof of this and bring many Instances for the confirmation of the Point I shall trouble you onely with a few Before God brought the flood on the Old World He gave warning thereof First He acquainted Noah with his purpose Gen. 6.13 14. Gen. 6.13 14. Heb. 11.7 Heb. 11.7 and by him he warned the World in the building of the Ark every blow that was given with Axe or Hammer in the making thereof was a warning piece before the murtkering-piece was Discharged His pains taken in the building of toat Ark to eschew wrath condemned the security of the World which would not be warned The cry of Sodom and Gomorrah was very great and their sins grievous yet God would not destroy them before warning given He sends Lot amongst them who without doubt Preached daylie to them not onely by his regular and examplary life but likewise by his perswasion to Repentance and Obedience For that righteous man saith St. Peter dwelling amongst them in seeing and hearing 2 Per. 2.8 vexed his righteous soul from Day to Day with their unlawful deeds 2. Per. 2.8 And the very night before their ruâ—ne he admonished them as a Prophet and advised them Gen. 19.14 as a Father but both in vain Gen. 19.14 Pharaoh and his People as unworthy as they were yet they must have warning by Moses and Aaron before the Land be Plagued Exod. 6.29 Exod. 6.29 Ten several warnings they had one after another before they were utterly destroyed in the Red Sea In Corah's case God seemed to be more quick and to proceed a pace towards execution the Earth opened Her mouth and swallowed them up quick Numb 16.31 32. saith the Text Numb 16.31 32. But God began not there He first opened his mouth and Moses and Aaron theirs and the Elders theirs They had a Reprieve Numb 16.5 14 20 24 25 32. and after another Summons before Execution which followed upon their contumacy Numb 16.5 14 20.24.25 32. Ninevie shall be sent unto and have warning given them before their overthrow yet forty Dayes and Ninevie shall be destroyed Jon. 3.4 4 10. And other Heathen Nations shall have all of them their warning as Babylon and Moab and AEgypt Jon. 3.4 4 10. Isa 13.1 15 1 17 1 19 1 21 1 11 13 23 1 30 6. 2 King 17.6 and Damascus and Ammon and Edom all must hear of their burthen before it come Isaiah is sent to them with it as we read Isa 13.1 15 1 17 1 17 1 19 1 21 1 11 13 23 1 30 6. As for Israel and Judah how often were they premonished of that Captivity which afterwards befell them under the Assyrians 2 King 17.6 God had testified against them long before by all his Prophets and by all the Seers as by Ahijah Jehu Eliah Michaja Elâ—sha Obadiah Hosea Amos Joel c. by all these he foretold them what should befall them albeit they would take no warning 2 King 17.14 15 16. 2 King 17.14 15 16. And before the Captivity of Judah and destruction of Jerusalem by the Babylonians they were forewarned of it by Isaiah Jeremiah Ezekiel Micha Zephanie for the space of threescore years to gether even unto the very day that they were taken Captive abeit they would not hearken nor receive correction Zeph. 2.3 5. Zach. 7.12 nor draw near unto the Lord Zeph. 2.3 5. Zachar. 7.12 And before the last and utter subversion of the Jewish Nation how many warnings were given them John Baptist tells them that the Axe was now laid to the very Root of the Tree Mat. 3.10 So as utterly to destroy them Mat. 3.10 and cut them off from being a People Our Saviour himself even with tears in his eyes tells them what would betide them Luke 19.42 Luke 19.42 Mat. 22.37 24 2 15 36. In plain terms He acquaints them with the manner of their destruction and the grievousnesse of it So Math. 23.37 24 2 15 26. Behold saith Christ I have told you before that being forewarned you may before-armed and prepared It was a Law established in Israel Reas that when they came unto a
Will and desires unto his Father that for the merit of that Sacrifice which he offered God would be pleased to be reconciled with us and put to his Seal thereunto for our farther assurance Joh. 17.24 Joh. 17.24 Sixthly The Assent and Agreement of his Father resting in this Will of his Son for us Math. 17.5 Joh. 11.42 Mat. 17.5 Joh. 11.42 In short the merit of Christ's death coming between Man's Sin and God's Justice is the Intercession that he now makes in Heaven on our behalf Some conceive that Christ doth still preces fundere Ambrose Orig Greg Nazian Tolet Anselm Pet Martyr Mayer powre our Prayers unto God as he is man though not now after the same manner that he did it when he was upon the Earth either by bowing of the Knee or falling down on the Face or cum luctu lachrymâ with wailing and tears sighs and groans as he did in the Garden and at the raising up of Lazarus which was Origen's Opinion To make Intercession to his Father after such a manner were derogatory to him as Calvin speaks nor is it seemly for that place of Glory where now he is but that Christ by his own Prayers should not second the Cry of his Blood and that he himself being alive should not joyn with it seemeth to some Judicious not probable Let the learned judge The great and tender Compassion of our blessed Saviour Vse towards us miserable Sinners may here be taken notice of who did not onely when he was upon the Earth sigh and mourn and weep out of a compassionate heart for us as he did for Jerusalem Luk. 19.42 but continues speaking to his Father on our behalf and is become our Advocate to plead our Cause and intercede for us as St. John shews 1 Joh. 2.1 yea 1 Joh. 2.1 such a one as forgets us not now that he is in Glory and sitting at his Father's right hand and this very houre whilst we are speaking of it he is doing of it Intreating the Lord to spare us and shew mercy to us and not to stir up his wrath against us Should a man suffer all manner of wrongs and injuries from the hand of his enemies and yet be content to passe by them and not onely so but likewise to grieve and mourn for the miseries that are likely to befal or at any time have befallen the partyes that so wronged him and yet further to mediate and intercede for them to the Prince or higher Powers whom he hath a great Interest in and who are incensed against them and prevail for them This would argue a high degree of Love and Compassion in the Person that should so do But this Christ hath done and still doth and much more than this for poor sinners Oh who is able to expresse the loving-kindnesse of the Lord Use 2 But this makes especially for the comfort of all true Believers to whom Christ's Intercession doth principally belong who are very often cast down and overwhelmed in a manner with doubts and fears in regard of their manifold and daily sins and unallowed failings Let such remember that the mercy of God is daily implored for them Philem. 10 19. Look how Paul interceded to Philemon for Onesimus so doth Christ for every penitent and believing Soul and much more powerfully I beseech thee said Paul for my Son Onesimus whom I have begotten in my bonds which in time past was to thee unprofitable but now profitable to thee and me whom I have sent again Do thou therefore receive him that is mine own Bowels Perhaps he therefore departed for a season that thou shouldst receive him for ever not as a Servant but above a Servant a Brother beloved especially to me If thou count me therefore a Partner receive him as my self If he have wronged thee or owe thee ought put that on my account I Paul have written it with my own hand I will repay it Phil. 10. 19. Thus Pathetically doth Paul play the Oratour for Onesimus But Christ excells Father I beseech thee for this my Child whom I have begotten again of Water and the Spirit not onely in my bonds but in my blood once a rebellious enemy but now I have made him useful for thy Glory Whom I have brought back again to thee that thou maist receive him for ever into favour Good Father receive him shut him not out but open the everlasting doors of Mercy to him he is as near me as my own Bowels let him be so to thee he is not onely a Servant but a Brother a beloved Brother to me especially The Glory which thou hast given me I have given him If thou countest me a Partner with thee in thy Glory receive him as my self admit him into thine own Blessednesse As thou art in me and I in thee so let him be one in Us if he hath wronged thee or owe ought to divine Justice put that on my account I will pay it take my reckoning on the Cross for it I Jesus have written it on the Cross with mine own blood the Pen being a spear's Poynt I will pay thee all There are but few such Pauls alive as he was he dyed long since and left not his like upon the Earth But our comfort is that our Jesus is yet alive He lives and will ever live thus to intercede his Father on our behalf Heb. 7.25 When thou offendest God and provokest him to wrath then he steps in Heb. 7.25 between his Father's wrath and thee that it cannot break forth upon thee And as Moses held the hands of God so doth Christ the hands of his Father whilst his hands are up Exod. 17.12 God cannot destroy and his hands are up continually on thy behalf He is daily and continually exercised in making Intercession by the merit of his deaâ—h and Passion not onely for all God's Elect and chosen ones in general but for every particular Person and that particularly He lives on purpose to perform this work It is the end of his businesse Heb. 7.25 the businesse of his life now in Heaven as the Apostle there intimates Heb. 7.25 Oh! but thou wilt say my sins are great and heynous long layen in often renewed and many waies aggravated Object Remember what the Apostle saith in the former place He is able to save to the utmost those that come to God by him Resp seeing he ever liveth to make intercession for them That word to the utmost saith one is a reaching word Tho Goodwin and extends it self so far as that thou canst not look beyond it nor do beyond it Shouldst thou climb up to Mount Ararat to the highest Mountain on the Earth yet thou canst not look beyond the Heavens the higher thou climbest the more of the Heavens doth appear unto thee Let thy Soul be carryed as Christ's body was by Sathan to an exceeding high Mountain Mat. 4.8 and have a view from thence presented
Pot of Clay which he made is not so Absolute as God's dominion over Man The Potter's Dominion is a Dominion of Art not of Creation for although he made the Pot yet he made not the Clay whereof the Pot was made he hath power over the Clay to annihilate the work of his hands that is to destroy the form and shape that he did put upon that Pot but he cannot annihilate the Clay as God can do that is the work of his hands Secondly As God is the Lord Creator so he is the Lord Protector the general Preserver of all that he hath made Psal 36.6 Thou preservest man and beast Psal 36.6 Col. 1.17 Heb. 1.3 Col. 1.17 He is before all things and in him all things subsist and Heb. 1.3 He beareth up all things by his mighty power Should this great Supporter withdraw but for a moment his protecting and preserving power the whole World would in the twinckling of an Eye come to nothing It is true that in a building one stone upholds another but it is the Foundation that upholds all So all the parts of a Common-wealth uphold as they ought one another in Policy All the Members of the Church uphold one another in Charity The Members uphold the Body the Body the Members But it is thou O Lord that upholdest us all in Mercy Thirdly He is the only Lord in regard of his Judiciary Office and Power which makes him Lord chief Justice through the whole World Psal 9.7 The Lord hath prepared his Throne for Judgment for He shall Judge the World with Righteosnesse Psal 9.7 and the People with Equity St. Paul appealed from Felix and Festus to Caesar Augustus Acts 25.10 Yea and from them Act. 15.10 1 Cor. 4.3 4. 1 Sam. 24.22 16. 1 Pet. 2.23 and all other men he appealed to God 1 Cor. 4.3 4. He that Judgeth me is the Lord So David appealed from King Saul to this Judge who is the Lord of all 1 Sam. 24.13 16. and Christ himself committed his Cause to Him 1 Pet. 2.23 But there is no appeal from In His sentence all must rest as being the supream Judge of all and by whom all Judges shall be Judged All these three you have in one verse Isa 33.22 Isa 33.22 The Lord is our Judge the Lord is our Law-giver the Lord is our King and He will save us Princes and Potentates upon Earth Vse 1 Who have Lordly Power and Dignity put into their hands may be put in mind of their Duty towards God Who is Lord of all Lords and King of all Kings and cause them to cast their Crowns down at the feet of their Supream Rev. 17.14 19 16. Eccles 5.8 Psal 145.3 2 King 18.19 Dan. 4.30 for be they never so high yet he is higher then they Great is the Lord and greatly to be extolled and his greatnesse is incomprehensible saith David Psal 145.3 and so is not theirs their greatnesse may be declared so Rabshakeh did his Master's 2 King 18.19 c. and Nebuchadnezzar his own Dan. 4.30 But in speaking of the greatnesse of this Lord here is Magnus Magnus Magnus nimis saith Augustine Great August in Psal 144. and Great and Great he would fain if he could have told us how great but had he said Great and Great all day long what great matter had the prophet said But saying his Greatnesse is Incomprehensible he gave over speaking and left us to conceive what he could not utter Let man's Greatnesse and Power and Dominion be what it will be or can be yet it is not Independent Domini sunt et Dominum habent Lords they are and a Lord they have still one above them on whom they depend As our life is beholding to the Fruits the Fruit to the Trees the Trees to the Earth the Earth to the Rain the Rain to the Sun the Sun and All to the Lord Hos 2.21 So it is here Hos 2.21 The Child depends on his Father the Father lives by the Peace of the Country the Country enjoyes Peace by the wisdom of the Magistrate the Magistrate is countenanced and waranted by his Prince and the Prince himself is Ruled by God Prov. 21.1 Prov. 8.15 16. Psal 75.7 in whose hand the hearts of Princes are still one looks unto another but the eyes of all look up unto the Lord He giveth to all and receiveth from none nor depends he upon any one whatsoever Prov. 8.15 16. Psal 75.7 Secondly The Greatness and Dominion of man is not absolute He may not do what he list without controll nor can he he must look to be called to an account for his actions be he never so great but the Dominion of the Lord is absolute It is lawful for Him to do what He will with His own Math. 20.15 A Soveraign Dominion He hath over the Salvation and Damnation of men Rom. 9.21 None can call Him to an account or examination with Rom. 9.21 Curita facis Why dost thou so Thirdly The Greatness and Dominion of man is not Universal and boundlesse It is listed and limited to some parts and corners of the Earth only Act. 17.27 Psal 104.9 Acts 17.27 which bounds and limits they cannot pass no more then the Sea can pass hers without permission Nor is man able to command the Hoast of Heaven nor the Sea to obey their will But the Dominion of the Lord of Heaven is without bounds He is a great King over all the Earth Psal 47.2 Psal 47.2 Not Lord of such a Country Barrony Signiory Country but in abstracto most absolute His Lordship is Universal over All. He is Lord of Heaven the Owner of those glorious Mansions Lord of Earth Disposer of all Kingdomes and Principalities Lord of Hell to lock up that old Dragon and his Crew in the bottomelesse pit Yea whatsoever He wills in Heaven Psal 135.6 Earth Seas and all deep Places that doth He Psal 135. 6. He bindes the influences of Pleiades and looseth the bonds of Orion Job 38.31 Job 38.31 He can presse an Army in the Clouds and raise up an Hoast in the Heavens Judg. 5.20 He can blow His Trumpet Judg. 5.20 and cry to the dust of the Earth To Armes and an Hoast of Caterpillars or Cankerworms will presently arise to kill and to destroy Joel 2.6 He hath an Hoast in the Waters every Wave is a Souldier Joel 2.6 every Fish in pay to this great Lord and ready to execute his pleasure Hell it self is at His command He raised up an Army thence which He sent to the first-born of Aegypt Psal 78.49 Thus his Dominion is without bounds Psal 78 49 Fourthly and Lastly His Dominion is Endlesse other Lords dye and their Dominions can have no further nor longer extent then this present Life Those four mighty Monarchies had their times and their turns and their ruine and their fall as well as their rise But this