Gods own making and appointing Psal 2.6 such a King as hath the Law of all truth and goodnesse in his own breast Psal 2.6 the onely Law-maker whose Laws are of such power as that they bind conscinece which no humane Law of it self can do He had the Office of a Priest as well as of a King Psal 110.4 He was the High-Priest of our Profession Psal 110.4 and it was one of the principal works of the Priest under the Law as the Type to teach men knowledge from his mouth they were to seek it Mal. 2.7 Mal. 2.7 But this is the Dignity of Christ alone under the Gospel as the truth to that Type He is the Messenger of the Lord of Hosts which he hath sent Luk. 4.18 Luke 4.18 And he was the Prophet of the Church whom God raised up unto us of our Brethren Acts 3.22 Acts 3.22 like unto Moses in that he was Man but unlike to Moses in being God-man Glorious Mysteries and hidden truths were by him revealed unto us from the Father And thus in respect of Office he above all is worthy to be heard Lastly He is worthy to be heard in regard of the Message that he brings unto us which is the onely worthy Message to be received with all acceptation 1 Tim. 1.15 1 Tim. 1.15 His errand was to save us and that not from a temporal but from eternal death and damnation Luke 4.18 Luke 4.18 Yet more Particularly if we take notice both of the matter and manner of His Preaching we cannot but confesse he is worthy the hearing For the Matter He speaks Sublimia high and heavenly Mysteries Psal 49.1 5. Math. 13.11 appertaining to the Kingdom of Heaven Psal 49.1 5. Math. 13.12 Now strange and unheard of things usually we lend an ear unto He speaks Suaviae that which is sweet and comfortable to us all he speaks words in season to those that are weary Isa 50.4 Isa 50.4 and milk's out to his people consolations and abundance of glory Isa 66.11 14. Math 11.28 Isa 66.11 14. Come unto me all you that are weary and heavy laden saith Christ Math. 11.28 and I will ease you Oh comfortable and sweet Sweeter to the taste than the honey or honey comb He speaks Vtilia of what is profitable for us as well as pleasant unto us He tells us of a treasure hid in a field Math. 13.44 which field and treasure being found and purchased will make us eternally happy And of an Orient pearle Vers 45 which may be had at an easie rare and is wotth the buying and withall directs us what to do that we may purchase these Math. 25. yea Vers 54 he acquaints us with a Kingdome that is prepared for us Now matter of profit commands the ear He speaks Vera nothing but the Truth all that He speaks is true Prov. 8.7 8. Prov. 8.7 8. John 14.6 The two Testaments are the two lips of Christ and the opening of those lips are right things Wickednesse is an abomination unto them Not a word in them but is the word of Truth I am the Truth saith Christ Now for the manner of Preaching and delivering of his Message it may very well command Attention for He speaks Familiariter familiarly unto us as a Mother doth teach and instruct her Child at home Cant. 8.2 and as one Friend speaks unto another Cant. 8.2 John 15.15 John 15.15 He speaks Amantér Lovingly and compassionately with singular tendernesse fitting himself to every naâ—ure and ability Isa 40.11 Isa 40.11 He feeds his flock like a Shepherd He gathers his lambs with his arme and carries them in his bosome and guides them with young c. And as the Eagle bears her young ones upon her wings and teacheth them to fly So he traineth us up bearing with our infirmities Deut. 32.11 Deut. 32.11 He speaks unto us Gloriose Gloriously with a marvellous shining light of knowledge that may ravish our hearts and much affect us 2 Cor. 3.18 2 Cor. 4.6 John 5.25 1 John 2.27 2 Cor. 3.18 and 2 Cor. 4.6 He speaks to us Efficaciter Effectually so as if our hearts were dead within us yet he will revive them John 5.25 To this end he hath given us the annointing even his spirit in our hearts to teach us all things 1 John 2.27 You see then what great reason we have to hear him speaking in all these respects See then that you hear him speaking and despise him not for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven saith the Apostle Heb. 12.25 Heb. 10.28 Numb 15.32 Numb 16.49 Heb. 12.25 they that despised Moses Ministery escaped not Heb. 10.28 The man that gathered sticks on the Sabbath day contrary to Moses Law was stoned to death Corah Dathan and Abiram that murmured against him were swallowed up by the Earth and they that took their parts were destroyed and can you think to escape if you despise the Ministery of the Son of God and turn a deaf ear to Him when he speaks to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to it therefore saith the Apostle for it is as much as your souls are worth This is a heinous crime indeed Object you 'l say but we are none such It is well if you be not Resp but let me tell you Many will be found despisers of Christ who yet have a good opinion of themselves It may be that thou art no open despiser of him none of those that send after him Luke 19.14 Luke 16.14 to tell him plainly that they will none of him to Reign over them nor of the number of those who hear but deride his sayings as did the covetous Pharisees but art thou not one of those that when he speaks and calls for attention putt'st him off with frivolous pretences and excuses as did those Recusant Guests who were invited to the wedding Feast I have bought a yoke of Oxen saith one hired a Farme Luke 14.18 saith another am new marryed saith the third and must be excused So I have this businesse in hand such a way to go I cannot to Church to day to hear Christ Or if thou dost hear dost thou not hear dully and drowsily negligently and carelesly entertaining his Doctrine like a tale that is told of no concernment If so then a beit you be not found in the former rank of Despisers amongst open and prophane ones yet you will be found in the other amongst secret and close despisers of him and it will be required at thy hands But Christ is now in Heaven he speaks not to us Object How then do we despise him He that heareth you heareth me Resp Luke 10.16 and he that despiseth you despiseth me saith Christ to his Disciples and in them to all the Faithful Ministeâ—s of the Gospel when any of
down into my Orchard of Assemblies to view their foâ—wardnesse and take notice of the growth and happy progresse of those plants newly set and converted unto me verse 11. Now God visits his Church two wayes either by Benefits or by Judgements with a Visitation of mercy or with a Visitation of severity His visitation of mercy is when God comes amongst men to shew some special mercy and that either concerning things Temporal as Gen. 11.1 Exod. 3.16 Gâ—n 50.24 Gen. 21.1 and when he lets his Churcâ— know that he takes notice of their sorrows as Exod. 3.16 and so sends deliverance of this is spoken Gen. 50.24 Or in spiritual things revealing his everlasting mercy to his Elect So he visits either by Christ who came not onely to see us but to save us Luke 19.68 Cap. 7.16 Or by the Preaching of the Gospel Luk. 1.60 7 19. Hos 2.6 Luke 19.44 So the time wherein Jerusalem heard the Oracles and saw the Miracles of our blessed Saviour is called the day of her visitation Luke 19.44 And he hath a Visitation of severity and correction when he punisheth for sin Exod. 20.5 Psal 59.5 Exod. 20.5 Psal 59.5 and cometh with unlooked-for calamities And thus God threatened to visit the Offenders of the House of David I will visit their transgression with a rod and their iniquity with stripes Psal â—9 33 Isa 13.11 Jer. 5.29 Hos 9.7 Psal 89.33 Isa 13.11 So Jer. 5.29 Shall not I visit for these things saith the Lord Shall not my soul be avenged on such a Nation as this And Hos 9.7 The dayes of Visitation are come the dayes of Recompence are come Israel shall know it This Visitation is not without all mercy for when God refuseth to visit it is the soarâ—st visitation of all Hos 4.14 Therefore David beggs in the bâ—hall of the Church Look down O Lord behold and visit thy Vine Hos 4.14 Psal 80.14 And so in severity he visited this Figg-Tree for not finding what he expected he commanded that it should be cut down as hereafter we shall shew you Let it admonish every one of us to expect a Visitation Vse and prepare for it we think that we have to do no more with Visitations neither Clergy nor Laitie all are gone and down but Fratres aliam vobis prounncie Visitationem There is another Visitation my Brethren to be thought upon God himself is a Visitor and he hath his Articles to be enquired of concerning his Day his Worship and his Service on that Day the Manner of performance thereof our Life and Conversation whether it be suitable to our profession And to these a Personal answer must be given It were well if we would put that question to our own souls Job 31.14 Object when He comes What shall I answer him But it may be long to this Visitation and so we may do the better No Resp He visits us bo h in this Life and in that which is to come God visits us in this Life three wayes First Praedicando by the Preaching of his word when God sends his Prophets and Ministers unto us to declare his will then he cometh to visit us Numb 23.21 Math. 18.20 Numb 23.21 The Lord his God is with him the shout of a King is amongst them saith Balaam So Math. 18.20 there God is by his Authority Power and Command and where the King's Proclamation is there God is Authoritively by his Authority yea where his word is Preached there God is Virtualiter by vertue and efficacy working with it instructing the ignorant comforting the weak correcting the stubborne confirming the Religious And to this Visitation you are all cited and must answer to your names If no lawful impediment be alleadged it is a contempt and you must answer for it Every week he keeps a constant visitation amongst us Secondly He visits inwardly Inspirando by the inspiration of his holy Spirit putting into our hearts holy thoughts good desires and motions He comes thus to us at one time or other so he came to visit hard-hearted Pharaoh Exod. 9.27 and to Balaam Exod. 9.27 Numb 23.10 John 9.16 Mat. 19.16 Rev. 3.20 Numb 23.10 and to those Jews John 6.34 and so Math. 19.16 It is a fearful thing to resist these motions to quench them and smoother them he stands by us knocking but we will not answer Thirdly He comes a visiting Corrigendo by correcting of us so all his Chastisements and corrections are Visitations Thus Job calls his Tryals Job 7.18 we call the Pestilence God's visitation Job 7.18 and so are other sicknesses lesse mortal as that which is now upon us Oh that we would now visit our selves so should we save God a labour If we would judge our selves God would not judge us 1 Cor. 11.31 1 Cor. 11.31 And yet there is another day of visitation besides that in this life which is at the generall day of judgement and those who are not visited here shall assuredly be visited then and theâ—e will be no plea no excuse for absence no appearance by a Proxy Mich. 7.3 4. Jer. 49.7 8. This will be a time of great calamity and perplexity counsell will perish from the prudent Mich. 7.3.4 Jer. 49.7.8 Vsee 2 Let us blesse God that he hath this care over us What is man saith David that thou art so mindfull of him Psal 8.4 and the Son of man that thou visitest him Psal 8.4 David could not but admire God's goodnesse herein Elizabeth wondered that the Virgin Mary should give her a visit Whence cometh this Luk. 1.43 that the Mother of my Lord should come unto me Luke 1.43 Much more may we admire that the King of Kings Lord of Lords should visit us and that in his own person taking our nature on him as we spake before doing all things that belonged to a good Visitor reforming cleansing purging punishing offenders with his own hand by his own mouth and comforting succouring relieving all such as were weak sick and distressed And after that in his own person he had done all this when he ascended up to the Throne of his Glory from whence he descended such was his care that he left not his Church without Visitors to oversee it in his absence till he comes again who if faithful will be careful of doing what was left them in charge Now in that he hath this care for us what shall we do for him All that he requires of us and expects from us is to answer his pains and care in our Creation Redemption Sanctification Preservation by our fructification Which is the next poynt we come unto And he sought fruit thereon and found none Text This Husbandman having bestowed paines upon this Figg-tree in the planting of it expects a return of fruit but coâ—trary to his expectation he found none at all fruit he fought none he found we begin with the first The Position is Fruit is expected from
of Heaven Mat. 24.36 Secondly All that God is pleâ—sed to make known is not made known to any one man but so much of his Counsel as is fitting for him to know the best know but in part The Familiarity that God had with Elisha was great and yet the Shunamite's losse was concealed from him which he was not ashamed to consesse 2 King 4.27 Nathan was deceived 2 King 4.27 1 Sam. 7.3 in his approving of David's purpose to build God an House 2 Sam. 7.3 the Spirit of Prophesy rests not alwaies on the Prophets Thirdly Nor doth God reveal to All alike That may be revealed to a Babe or Suckling which is concealed from the more judicious Elisha the Servant knew something that was hid from Elijah his Master even whilst Elijah was upon the very threshold of Heaven he knew not that God had revealed his departure to Elisha and thence it was that be would so gladly have shaken him off at Gilgal at Bethel and at Jericho 2 King 2.2 3. And this God doth for two Principal Reasons First to maintain his own Prerogative And Secondly 2 King 2.2 3. 2 Cor. 12.7 For his Servants Humiliation lest they should be exalted above measure through abundance of Revelations In naturall Revelations the greater Wit and deeper Judgment carries it but in divine in the Revelations of God the favour of his choyce swaies all and not the power of our Apprehensions Let me now give you the Grounds or Reasons of our proposed Doctrine before I put it to Use One Reason why God makes known his mind unto his Dressers concerning his proceedings with his People Reas may be this To maintain his Servants Honour and Dignity and that the World may see in what credit and esteem they are with God notwithstanding they are despised and contemned in the world We are made saith the Apostle 1 Cor. 4.13 1 Cor. 4.13 Trap. in loc as the filth of the World or as the Word may be rendred the Sweepings of the World or as the dirt that is scraped saith a good Expositor from off the Pavement thereof and we are the off scouring of all things to this day The Dung-cart saith another that goes through the City into which every one brings and casts his filth But albeit they are thus in the World's eye yet they are otherwise in God's they are a sweet savour unto him 1 Cor. 2.16 And God is pleased to give the World to understand by this his dealing with them that they are both of his Court and Councell Secondly These Dressers are near to God they are his Secretaries and evermore at his Elbow as we use to say of some Attendants upon great Personages they are his Chaplains in Ordinary and have more frequent converse with him than other men As the Lord liveth 1 King 18.15 before whom I stand saith the Prophet Elijah to Obadiah 1 King 18.15 I call you not servants saith our Saviour to his Disciples for the servant indeed doth not alwayes know what the Master doth but I have called you Friends for all things that I have heard of my Father Joh. 15.15 Haec pro amicitiâ nostrâ non occultavi Tiber. John 21.20 Colos 2.3 Amb. in Psal 118. I have made known unto you John 15.15 that is all things requisite to your Salvation I have imparted to you as to my Friends And Friends as you know will discover their secrets unto their Friends yea they are Bosome-Friends as St. John was who leaned upon Christ's breast John 21.20 Now the bosome of Christ is the treasure of Wisdom that wherein all the treasure of Wisdom and Knowledge lay hid Those breasts saith Ambrose did John suck those profound Mysteryes and Secrets wherewith his Writings are more enriched than the Writings of any other of the Apostles saith Beda Had he not had that free accesse to Christ's breasts Beda in Evang. Joh. he had not bin acquainted with those Secrets Those hidden and Heavenly Mysteryes made known to him above the rest he had out of the bosome of Jesus So Gods Ministers having more converse with God then other and being his Friends and bosome Friends cannot but be acquainted with more of the mind and will of God then others ordinarily are Thirdly God acquaints his Ministers with his mind that they may make known to others what He makes known to them The Visible Sun casteth a more Radiant and bright Beam upon Pearle or Glasse that reflecteth it again then it doth upon gross and obscure bodies that dead the Rayes thereof So the Sun of Righteousnesse casteth the fairest lustre upon that Calling Jer. 36.2 7. which most of all illustrateth his glory Thus God willeth Jeremiah to take a Role of a Book and write therein all the words that he told him concerning Israel and Judah and acquaint them therewith which he did accordingly Jer. 36.2 7. The like did Ezekiel Cap. 3.17 so the rest of the Prophets St. Paul shamed not to declare unto the Church of Ephesus the whole Counsel of God Ezek. 3.17 Act. 20.26 27. Vers 30. Vers 35. Acts 20.26 27. He ceased not to warn them Night and Day with teares vers 30. shewed them all things that were necessary for them to know vers 35. Who is so fit to make known the Kings mind as the King's Ambassador Fourthly God acquaints these especially with his mind concerning his Vines Figg-Trees for that they are tender hearted are loath with Hagar to see the death and ruine of any Ismael Gen. 21.16 God is willing to be prevented He had rather use the pruning book then the Axe and therefore expostulates with his Dresser that he might be moved and entreated to be sparing in the execution of his Judgments And this was one chief reason why he had parley with the Dresser about this Figg-Tree and acquainted him with his purpose before he struck the Stroak that the Dresser might get upon it as it were and save it from the Axe as Zacheus did the wild Figg-Tree which grew on the way-side whereon he climbed and in so doing preserved it from the curse which other barren Figg-Trees met with Christ could not curse it when he saw such fruit upon it as he was Thus of the Reasons Now for the Use Use 1 We that are Ministers should walk worthy of this high honour wherewith we are dignified In that our Lord and Master is pleased to acquaint us with more of His mind then He doth ordinarily to others What manner of persons ought we to be Surely He expects more holinesse and faithfulnesse in us then he doth in others we must endeavour to walk somewhat answerably to such great a mercy and behave our selves as those who converse much with God The more we converse with God the brighter should our faces shine As did the face of Moses after he had bin in the Mount with God Exod. 34.29 Exod. 34.29 To be with our selves saith
how grosse vile and absurd they shew themselves so they may compass their own wicked Wills and overthrow the Truth The malice of Sathan and his Seed is not carried with more eagernesse against any than against God's Ministers 1 Cor. 16.9 whom he knows God hath made the chief Instruments of ruining his Kingdome thence it is that the hottest Persecutions have been raised against them and soarest temptations have been directed to them We must and will say with Jeremiah This is our Portion and we will bear it yet it is your parts to pray for us that we may be enabled to bear it Jer. 10.19 considering the Infirmity of our Persons Act. 14.15 subject to humane frailties as you your selves are Wherefore think it not enough that you give us Audience or Reverence or Maintenance but Pray for us that we may stand fast amidst the many Assaults of Sathan and vexations from absurd and unreasonable men Remembring alwayes that the good and welfare of the Ministers is the benefit of the People In praying for them you pray for your selves and own safety And it is the Tribute of thankfulnesse which is owing from you to them who stand in the gap for you and by their Prayers and Intercessions avert those Judgments from you which otherwise would assuredly befall you Judg. 16.15 How canst thou say that thou lovest me when thy heart is not with me said Daliâ—â—â— to Sampson So may God's Ministers say to their People who pretend much love but do not once remember them i◠〈◊〉 prayers Say not you love me then this duty is waâ—â—â—g â—oâ—â— you And so we have said of the Person intercedingâ— now to the Person interceded Lord Text. It properly signifieth one that hath Authority or one on whose Authority something dependeth yet it hath divers acceptations in Scripture It hath both a religious and a civill sense It is a name of Civility and given not onely to Princes and Personages in high places Gen. 31.6 42.30 43.16 2 Sam. 26.15 1 Sam. 19.26 Judg. 3.3 Gen. 24.18 Act. 16.30 as Gen. 31.6 42.30 43.16 1 Sam. 26.15 2 Sam. 19.26 Judg. 3.3 but it is likewise sometimes given to Persons of meaner Rank and Quality It descends as one observes from the Scepter to the Spade and implies not any distinction of Rank or Degree amongst men Rebeceah gave the Title Lord to Abraham's Servant Gen. 24.18 Paul and Silas poor Prisoners are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domini Lords by the Jaylor Act. 16.30 And when Mary Magdelen spake of Christ to the Gardiner as she supposed she useth one and the same word even the word used in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord to both Joh. 20.13 15. Joh. 20.13 15. when she said they have taken away my Lord meaning Christ and when she said to the Gardiner Sir If thou hast taken him hence It is the same word too and in that respect the word is englished diversly according to the different condition of the Persons Sometimes Lord sometimes Master sometimes Sir but this reacheth not to the style in my Text which is to be taken in a religious and Theologicall sense being given unto the Lord of the Vineyard who as you have heard is God himself and to him this style of Lord primarily properly and principally belongs And so it is attributed to the whole Trinity or to the second Person onely in the Trinity as Rom. 14.9 So our Lord as to protect and save Rom. 14.9 29. Psal 110.1 ver 29. And it setteth forth his absolute power and soveraignty over all Creatures Psal 110.1 Indeed it is a Problematicall and disputable thing Whether God could be called Lord before there were any Creatures Tertullian denieth absolutely that he could be called Lord till then St. Augustine is more modest Non audeo dicere I dare not say that he was not but he doth not affirm that he was However as the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to Jehovah in Hebrew It is not onely the name of Relation but the name of Essence and Eternity and so it is a Name too great to be clasped in the narrow Palm of our Apprehensions The name here is a name of Relation and in that respect the Dresser terms Him Lord. From the Letter of the Parable someting may be profitably noted This Servant gives his Master this style Lord So then Reverend Names and Titles should be given to our Superiours Doct. Thus Servants have styled their Masters Num. 11.28 2 King 5.3 Ver. 23. Gen. 37.35 Mat. 21.30 1 Pet. 3.6 Gen. 18.12 as Numb 11.28 2 King 5.3 and Naaman's other Servants styled him Father ver 23. Children have used the like to Parents Gen. 31.35 Let it not displease my Lord said Rachel that I rise not before him So Math. 21.30 I go Sir the same word is there that is in my Text So Wives to their Husbands have given the same Title of Honour 1 Pet. 3.6 and the Apostle found it so as we may see Gen. 18.12 And she is therein propounded as an example for all good Women to follow In other Relations I might shew this but that it is not the poynt I intend to insist upon albeit it is a Poynt that might very profitably be pressed in this unmannerly Age wherein matter enough is administred unto us to cause us all to turn Quakers I mean not to be of the Opinion of that rule and unmannerly Sect who will know neither Father nor Mother Master nor Mistresse nor any Superiour so as to give them civill Reverence but for the growth and toleration of such rudenesse it is enough to make our hearts to quake considering what it doth presage Isa 3.5 6 7 8. But we come to the sense spiritual Isa 3.5 6 7 8. And so we learn that The Lord of the Vineyard is Lord Paramount Doct. He it is that hath absolute Power and Dominion over All Lords as well as others I am the Lord Isa 4.2.8 Gerherd 1 Cor. 8.6 Eph. 4.5 1 Tim. 6.15 Reason Act. 4.24 Ps 100.3 this is my name and my Glory I will not give unto another Isa 4.2.8 It is a Title that is attributed unto God more than a thousand times saith one nor is there need to stand long on the proof of this See 1 Cor. 8.6 Ephes 4.5 where he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one or Only Lord 1 Tim. 6.15 Lord of Lords He is the onely Lord in respect of Creation so he is the Lord our King Act. 4.24 he made all his Subjects yea the Subjects of all other Lords yea he made all other Lords and that our of nothing Psal 100.3 It is he that hath made us and not we our selves yea he made every part of us and we are not any part nor piece of our selves Rom. 9.21 The Potter hath power and dominion over that Pot because he made it but his dominion over the
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
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
deny them When all our Children come about us we cannot so easily shake them off as one How mightily might we prevail with God if we conjoyned our forces Vis unita fortior Many drops make a great flood O! joyn Prayers to Prayers Tears to Tears Sighs to Sighs then shall you find that the face of our Church and State would be quickly changed God will not onely wipe off blood from our bodies but tears from the eyes of this his sad and disconsolate Spouse Grata haec Vis God is well pleased when such violence is offered Him Thou shalt cut it down Text. He saith not I will cut it down but Thou shalt and why not He as he was willed Alasse It could not but be an unpleasing Office for him who had bestowed so much pains and labour about that Tree now to fell it If the fatall stroak must be given and that there be no remedy let it be done by thine own hand spare mine So some Interpret it Or rather thus Thou shalt cut it down not I in that it is by thy Command that I do it Done it shall be I will submit and yield obedience to thy Will for I am but thy Servant and therein execute thy Will and pleasure And thence observe we Whatever be the Instrument or Whoever be the Agent Doct. God is the Principall Efficient of those Judgments which befall a People Let the Axe be what it will or the Dresser who he will It is the Lord of the Vineyard that cuts down the Figg-Tree Sometimes God doth make the Unreasonable Creature his Axe or Instrument in hewing and cutting down and somtimes the Reasonable but whether these or those all are but as the Axe in his hand In all the Ten Plagues of Aegypt it was God that did smite Exod. 7.17 Exod. 7.17 Levit. 26. Num. 21.6 Amos 4.6 9 10 11. Exod. 9.3 1 Chr. 21.12 Psal 91.5 All those Judgments threatned against the disobedient Levit. 26. I will send saith God He sent fiery Serpents amongst the People Numb 21.6 he smites with blasting and mildew sends Famine Plague and Pestilence Amos 4.6 9 10 11. Murrain of Cattle is called his Hand Exod. 9.3 Pestilence his Sword 1 Chron. 21.12 Sicknesse his Arrowes Psal 91.5 He it is that doth hurt and shoot wound spoyle and overturn be the Instrument what it will be Sometimes the Reasonable Creature is used as his Agent in the Execution of his Judgments Angels and Men both Good and Bad are used as the Instruments of his wrath Good men are sometimes made use of for that purpose So God's Prophets and Ministers are said to hew and slay Hos 6.5 Hos 6.5 But whom they cut down by vertue of their place and Office God cuts down I hewed them by the Prophets I have slain them by the Word of my mouth I have done it I have done it saith the Lord Sometimes the Civill Magistrate is employed in that Service he lifts up the Axe and inflicts temporall Punishments on Delinquents Ps 101.5 8. David will cut off all wicked Doers from the City of God Psal 101.5 8. And yet in so doing he is but the Minister of God Rom. 13.4 2 Chro. 19.5 6. A Revenger to execute wrath upon them that do evil Rom. 13.4 The Judgment is God's 2 Chron. 19.5 6. God doth own it as his The Soul that turneth after such as have familiar Spirits and after Wizards I will even set my face against that Soul Lev. 20.6 and will cut him off from amongst his People saith God Levit. 20.6 God saith He will do it and yet this Cutting off was by the hand of the Magistrate Exod. 22.18 who was not to suffer a Witch to live Exod. 22.18 And as God makes use of Good men so oftentimes of Bad in the Execution of his Judgments The King of Babylon was God's Sword to cut down and spoyl the Aegyptians God did put the Sword into his hand and strengthen his Arms and in so doing Ezek. 30.24 it was God Himself that brake the Arms of Pharoah Ezek. 30.24 The proud Assyrian was the Rod of his Anger and the staffe of his Indignation He sent him to punish his own People Isa 10.5 6. Isa 10.5 6. He was but the Axe in God's hand to hew down Judah His Saw to divide it His Rod to scourge it His Staff to beat it And when that Axe that Saw that Rod that Staff did magnifie it self against the hand that used it God upbraids it for so doing as if the Instrument could do ought without the Arm that moved it verse 15. Verse 25. The Angels both Good and Bad are made use of in the Execution of God's Judgments It was a good Angel that smote the Isralites with Plague and Pestilence 2 Sam. 24. 2 Sam. 24. But it was the Lord that sent that Pestilence upon Israel verse 15. Verse 15. And it was the Angel of the Lord that slew all the first born of Aegppt but that Angel was no other then God's Instrument Exod. 12.29 for it was God that smote them Exod. 12.29 The Bad Angels the Devils are likewise God's Agents and Instruments of his wrath An evil spirit it was that vexed Saul but that spirit was sent from God to do it 1 Sam. 16.14 1 Sam. 16.14 A lying spirit was in the mouth of Ahab's Prophets to seduce him but it was God that put that lying spirit into their mouths He sent it forth and gave it a Commission to do what it did 1 King 22.22 23. 1 King 22.22 23. And thus God used Sathan as his Instrument in afflicting Job for the tryal of his graces of which more anon This Truth delivered hath strong Confirmation from Scripture 2 King 21.12 13 14. 2 Corn. 15.6 Isa 28.21 45 6 7. Jer. 18.11 Amos 3.6 Ruth 1.20 Job 1.21 6 4 16 12. Lament 1 12 17. Hos 6.1 Exod. 8.19 2 King 6.33 Jon. 1.14 the mouth of God hath said it 2 King 21.12 13 14. 2 Chron. 5.6 Isa 28.21 45 6 7. Jor. 18.11 Amos 3.6 The godly have acknowledged this Ruth 1.20 Job 1.21 6.4 16 12. Lament 1.12 17. Hos 6.1 Yea the wicked cannot but confesse it Exod. 8.19 2 King 6.33 Jon. 1.14 So Tiberius was wont to say that Thunder was the power of God Homer that the Plague was the Arrow of God and Hippocrates that it was sent as a punishment from God Superstitious Heathens have subscribed to the truth of what is now delivered Obj. There are two or three Objections might be made against this which we shall briesly say somewhat unto for the farther clearing of the poynt If the Devil and his Agents have a hand in many of these Judgments which are inflicted on a Nation and People Object How can it be sayd that God is the Author of them In three respects it may be safely said Resp First In regard
doggs mouth doth marr his barking that man is such a Lecture's good Benefactor yet he is an Usurer a Drunkard or an Unclean liver But those sins must not be spoken of least so much be lost Quarterly c. here is the mouth of the dogg stopped with a crust Others have attained to some high place and preferment and no sooner are they come to the high place but they make an end of Prophesying 1 Sam. 10.13 as did Saul 1 Sam. 10.13 these likewise are choaked with bones and are gagg'd with preferment A dogg and a Jews trump we say are good for nothing if they have lost their tongues if it please you you may add the third and take a Minister into the number And yet there is a time to speak and a time to keep silence saith Solomon Eccles 3.7 Psal 38.13 39 2. Amos 5.13 Eccles 3.7 David observed it Psal 38.13 39 2. and every prudent man shall keep silence in that time for it is an evil time saith Amos 5.13 when there is danger of doing more hurt then good by speaking when Gods glory is not therein interested the peace of the Church and truth of the Gospel endangered by our silence and our own liberty by speaking hindred then may we stand as Mutes albeit we live in the midst of raging Consonants And so St. Paul at Ephesus forbore exclaiming and crying out against Diana and their grosse Idolatry as may be gathered from the speech of the Town-Clark Acts. 19.37 And why there Acts 19.37 Acts 17.16 more then at Athens his spirit was stirred in him there at Athens when he beheld that Idolatry that was amongst them Acts 17.16 Surely because he saw that such an invective would have done no good but much hurt for it would presently have abridged him of his liberty and have raised up bitter Persecution against him And upon the same ground did our Saviour charge them upon whom he had wrought his miracles not to speak of it to any man Mark 1.44 45. Christian prudence enjoynes silence in evil times Mark 1.44 45. Indeed this is rather true in private persons then in those whom God bath sent to deliver his message unto his people God layes his burthen on his Prophets to burthen all sorts of men with all sorts of sin and to tell the greatest Potentates on Earth that Potentes Potenter the Mighty shall be mightily tormented and where we are commanded to speak we may not hold our peace Ezek. 2.6 3 18. albeit bryars and thornes are with us Ezek. 2.6 3 18. It is safe to hold our faith hold the truth hold our profession and to hold fast the forme of sound words but hold our tongues we may in no case 1 Cor. 9.16 But yet affirmative precepts not binding ad semper to all times only pro hic nunc as the School term is wisdome should be shewed by Ministers as well as others and much rather in reproving and inveying against some corruptions that are either in Church or State And albeit his Text gives him occasion to do it yet if the iniquity of the times be such that they will not indure it and that more hurt in all likelyhood then good will follow thereupon he may without fear of being a Time-server be silent and forbear And this is the first Use we should put this point unto The second is Vse 2 If Christ have a Tongue for us then let us find an Eare for him his goodnesse in speaking implyes an obligation on us to hear him And there is all the reason in the World for it Frist Math. 17.5 God the Father commands us to hear him Math. 17.5 Filius pronunciat quae Deus pater dictat As my Father hath taught me I speak these things saith Christ Joh. 8.26 Shall we hear the Serpent hissing the Schismatique seducing John 8.26 c. and not Him speaking shall not he that made the Eare command the Door he that gave the Hearing be heard before any other calling on us for Attention Secondly He onely is worthy to be heard and that both in respect of his Person Office and message that he brings For his Person he is both God and man 1 Tim. 3.16 1 Tim. 3.16 Phil. 2.6 John 1.1 Rom. 9.5 Act. 11.22 God manifested in the flesh so Phil. 2.6 God he is as is evident John 1.1 Rom. 9.5 and God speaking is worthy to be heard Psal 50.1 It is the voyce of God and not of man said Herod's flattering Subjects Acts 11.22 But we may truly say when he speaks Non vox hominem sonat O deus ille It is the great God that speaks to us ô let us hear him And as he is God so true Man Phil. 2.7 Rom. 1.3 John 1.14 the greastest wisest and eloquentest of all the sons of men Phil. 2.7 Rom. 1.3 John 1.14 and these three sorts of men usually command the ears of their Auditory When great men speak all listen with great attention every man holdeth his tongue Eccles 13.24 Acts 12.22 and look what he saith they praise unto the Skyes saith the Son of Syrach So we read the people applauded Herod Acts 12.22 But who greater than Christ who can compare with him in greatnesse before whom all Kings cast down their Crowns Rev. 4.10 Revel 4.10 He is the wisest of all the sons of men The Queen of the South came from a far Country to hear the wisdome of Solomon and esteemed those happy who stood before him to hear his sayings but behold a wiser then Solomon is here Math. 22.42 He is the wisdome of the Father all treasures of wisdome and knowledge dwell in him Colos 2.3 2 Sam. 16.23 Colos 2.3 Solomon was but a Child to him Achitophel whose words were esteemed as Oracles was to him a fool he maketh foolish the wisdome of the world and taketh the wise in their own craft 1 Cor. 1.20 Nor is any able to come near him for Eloquence St. Paul was excellent that way Tertullus came short of him he was a Master of speech Acts 14.12 Cicero The Eloquence of Demosthenes was more feated by Philip then all the warlike Engines of the Athenians And it is said of Cyneas that he conquered more Cities by his eloquence then his Master Pyrrhus did by puissance but never man spake like Christ John 7.46 Cant. 5.13 John 7.46 His lips like Lyllies dropped sweet Myrrh as we have it in the Canticles the most oylie words are unpleasant the smoothest elocution harsh compared with his Language Thus in respect of his Person he best deserves our best attention Next consider him in reference to his Office so he deserves to be heard of us speaking to us for as He is both God and Man so in both these Natures He was designed and annointed by the Father to be King Priest and Prophet of the Church He was a King and that of