The Figless Fig Tree, Text (9 of 12)

The Figless Fig Tree · Text (9 of 12)

p. 334I ſhall conclude the point with that exhortation of the Prophet, Ye that make mention of the Lord (Miniſters, and others too,Iſa. 62.6, 7.Isa 62:6Isa 62:7) keep not ſilence, and give him no reſt, till He establiſh and make Jeruſalem a praiſe in the Earth, Iſa. 62.6 7. Every one help with your humble prayers and tears, make no other anſwer to God's complaints, but humble Confeſſions and Petitions, as did this Dreſſer of the Vineyard, who, in anſwering, made no other anſwer but this; Lord, let it alone, &c. And ſo we come to the words more particularly.

He anſwering ſaid, Text.]

The Perſon Interceding, was, the Dreſſer of the Vineyard; the Perſon Interceded, was, the Lord of the Vineyard: He anſwering, ſaid, Lord, let it alone, &c.

Who this Dreſſer is, hath bin before ſhewed; The Head, and Principal Dreſſer, is, Chriſt himſelf: The Under-Dreſſers are the Miniſters of the Goſpel, the Servants of Chriſt, whoſe Office it is to digg about the roots of the Trees: We ſhall ſpeak ſomewhat of both.

In reference to Chriſt (the Head-Dreſſer) we may take notice, of the Interceſſion which he makes unto his Father, in the behalf of ſinners, (ſuch as the Jews, repreſented by this Figg-Tree, were).

When God is offended, Doct. Chriſt ſteps in and mediates, and pats a ſtop to the preſent proceedings of Juſtice.

Thus Zachary 1.12. we read, that the Angel of the Lord, even the great Angel of the Covenant,Zach. 1.12.Zech 1:12 Chriſt Jeſus the Mediator of his Church, interceded for Jeruſalem; ſaying, O Lord of Hoaſts, how long wilt thou not have mercy on Jeruſalem, and p. 335on the Cities of Judah, againſt which thou haſt had indignation theſe threeſcore and ten years? Seventy years God had ſhewed his juſt in…ignation againſt that People for their ſins; and had afflicted them with a miſerable Captivity under the Babylonians: Chriſt intercedes for them, that God would proceed no further in wrath againſt them; God heard him, Verſ. 13 and anſwered him with good and comfortable words, verſe 13.

And thus, Being upon the Earth, He made Interceſſion for ſinners; So did the Evangelical Prophet foretell,Iſa. 53.12.Isa 53:12 (Iſa. 53.12.) ſpeaking as Poſitively, as if he had ſtood by, when Chriſt made that prayer upon the Croſſe, in the behalf of his enemies;Luke 23.34. Guevar. de Mont. Calv. c. 3.4.5.6. Pendebat & tamen petebat. Aug.Luke 23:34 Father forgive them, they know not what they do, Luke 23.24. O ſacred word! O bleſſed ſpeech (ſaith one)! uttered upon the Croſſe, by the Son of God, the Saviour of the World; and that in the very Act of his crucifying, when the blood did trickle down from his hands and feet, when his ſhoulders were rent and torn with whipping, his face ſwell'd with buffeting, and when the pains of Hell had caught hold upon him; yet then, he prayes, and is careful of his enemies, for thoſe who were then like ſo many bloody hounds tearing of him, yea, breathing Devils, tormenting of him, crucifying of him, and bathing their hands in his blood; yet then, for them he prayes, and that not for any one in particular, but for all, even the whole Nation of them: queſtionleſſe, he ſaw many amongſt them, who belonged not unto him;Auguſt. tract. 31. in Johan. but amongſt that wretched and ſeduced multitude, He ſaw many that were his, and for their ſakes he makes interceſſion; and puts up this prayer unto his Father, Forgive them. Fain would they pull upon themſelves the guilt of his blood, he deprecates it; They kill, He ſues for remiſſion and life; And now, that the Elements are troubled, the Lights of Heaven darkned, the Earth trembling, and all Creatures (in a ſort) prepared to be revenged on ſo wicked a Nation; He ſtops their courſe, and deterrs them from their intended purpoſe, by Interceding unto his Father for them; Father, forgive them.

And what he did on Earth, He doth ſtill in Heaven, in the behalf of thoſe, who belong unto the Election of grace (but yet uncalled); I pray for them (ſaith Chriſt), I pray not for the World; John 17.19, 20.John 17:19John 17:20but for them which thou haſt given me, for they are thine, Joh. p. 33617.9, 10, And for their ſakes, Chriſt now makes Interceſſion unto his Father, that he would deferr his wrath; and that the World may ſtand, till that the number of his Elect be made up, (which otherwiſe had not ſtood to this day), and no ſooner ſhall that number be made up, but the world ſhall be conſumed with fire.

Of this Interceſſion which Chriſt makes in Heaven for us now, that He ſits at the right hand of his Father; the Apoſtle ſpeaks,Rom. 8.34. Heb. 7.25.Rom 8:34Heb 7:25 Rom. 8.34. Heb. 7.25. And it containes divers things in it: Firſt, His appearing for us in the ſight of God, and preſenting of his Perſon in our Nature and his own, as a publique perſon: Heb. 9.24.Heb 9:24So, Heb. 9.24. He is there ſaid to appear now in the ſight of God for us, alluding to the manner of the High Prieſt under the Law, who uſed to go into the Sanctum Sanctorum, the Holy of Holyes, with the names of the Children of Iſrael, written in precious ſtones, for a remembrance of them; that he might be mindful of them all,Exod. 30.7.Exod 30:7 in his prayers, Exod. 30.7. So Chriſt being now aſcended up into Heaven, there preſents unto his Father the names of all his Choſen; doing the Office of a Prieſt continually, remembring the Lord of that which he hath done, in offering himſelf a ſacrifice for us; thereby (as it were) with ſtrong and mighty voyce, craving for us mercy and grace; whoſe blood ſpeaks louder and better then the blood of Abel,Heb. 12.24Heb 12:24 Heb. 12.24.

Secondly, His undertaking for us, before God; and paſſing his word, that we (being mindful of Reconciliation through him) ſhall eſchew ſin, by his Grace, and not provoke him any more, as formerly we have done: Look, as Judah was both a Mediator to requeſt, and a Surety to engage himſelf, to bear the blame for ever with his Father,Gen. 43.8, 9.Gen 43:8Gen 43:9 for his Brother Benjamin Gen. 43.8, 9. And as Paul was for Oneſimus a Mediator, I beſeech thee for my Son Oneſimus; and a Sponſor, If he have wronged thee, or owe thee ought, put it upon my account, I will repay it, Philem. 9.10, 18, 19. So is Chriſt both our Mediatour and Surety, Heb. 7.22.

Thirdly, His powring out of the Spirit of Interceſſion upon us, which cauſeth us,Rom. 8.26. Gal. 4.6, 7.Rom 8:26Gal 4:6Gal 4:7 by an unutterable manner, to make our moans and requeſts known unto God, Rom. 8.26. Gal. 4.6, 7.

p. 337Fourthly, His offering up the Prayers and Praiſes of the Saints to God, Rev. 8.3, 4. That Angel is Chriſt the Lord; in,Rev. 8.3, 4Rev 8:3Rev 8:4 and through whom, our Prayers are heard and accepted.

Fifthly, The preſenting of his 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. 17.24John 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. 11.42Matt 17:5John 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, Ʋſe. towards us miſerable Sinners, may here be taken notice of; who did not onelyonly (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. 2.1.1 John 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, p. 338and not onelyonly 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.Phlm 1:10 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 onelyonly 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 onelyonly 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 p. 339me 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.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.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 dea…h and Paſſion, not onelyonly 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.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.Matt 4:8 and have a view from thence preſented to it, of all the ſins that ever were committed by thee, or of any whatſoever (as Chriſt had of all the Kingdomes of the World in a moment): Let all the difficulties of being ſaved, that ever yet any poor humbled Soul did meet withall, or can poſſibly imagine or caſt within it ſelf; and joyn to theſe, all the Objections and hinderances of thy ſalvation, p. 340that thy heart can ſuppoſe or invent; yet Chriſt by his Interceſſion is able to ſave thee to the utmost, beyond the fartheſt compaſſe of thy thoughts: Do but remember this ſame word, to the utmost, and then put in what exception thou canſt: The ſacrificing part is done and ended, the price all-ſufficient for all the ſins that were ever committed in the World: His Interceſſion hath now the place, and by it we get the merit of his death and Paſſion applyed, and not by any new Oblation.

Ʋſe 3 Wherefore, Let it be your care to come unto God by him, or through him; the former comfort appertains onelyonly to ſuch as do ſo,Heb. 7.25.Heb 7:25 Heb. 7.25. He is the Door, and the way, through which onelyonly acceſſe is gotten to God; by Saints and Angels we have not this acceſſe, but by Chriſt onelyonly.

They, of the Church of Rome, would perſwade us otherwiſe; they tell us that Chriſt indeed is the onelyonly Mediatour betwixt God and us, touching Redemption; but there be other Mediators of Interceſſion, namely, Saints and Angels, who, albeit they be not the Redeemers of the World, yet they are as the Courtiers of Heaven, and ſpeak a good word for us, and ſo may be come unto, by us.

But what warrant have they for this diſtinction in the word? That Saints living on Earth, may intercede for us; (and How, we ſhall ſhew you anon,) but that the Saints departed do it for any particular Perſon, we utterly deny.

Secondly,1 Joh. 2.1. 1 Tim. 2.4.1 John 2:11 Tim 2:4 The Scripture tells us expreſly, that there is but one Advocate, 1 Joh. 2.1. and one Mediator between God and Man, 1 Tim. 2.4. and no more; and (which is to be obſerved) that in the ſame place, where the Apoſtle St. Paul tells us of one Mediatour betwixt God and Man, the Subject that then he intreats of, is Prayer; ſo that, even in Prayer, he would not that we ſhould acknowledge any other Mediator of Interceſſion, but Chriſt alone.

Thirdly, The High-Prieſt under the Law was typically Mediator, both of Remiſſion by Sacrifice▪ and of Interceſſion by Prayer; and to deny Chriſt this, is to rob him of the honour of his Prieſthood, whoſe Prieſt-hood is everlaſting.

p. 341Fourthly, To communicate Chriſt's Prieſt hood, or any part thereof, with any other beſides his own Perſon, or uſe any other Mediator for Interceſſion, beſides him; is (in effect) to deny (that which Scripture ſpeaks,) that Chriſt is able to the utmost to ſave thoſe that come unto God through him.

But (to follow this chaſe no farther) let us not partake with them in their error, but cleave cloſe to the Interceſſion and Mediation, which God hath ordained for us, in the Perſon of Jeſus Chriſt; reſting aſſured, that he is both willing to ſtep between God and us, and able to procure us favour, in the ſight of God his Father, and bring us into a ſtate of Grace and Reconciliation with him: He is our onelyonly Maſter of Requests, let us know no other if we would ſpeed in our Suits: He is a Saviour in ſolidum, a thorough Saviour, and needs not any to come after him to finiſh what he hath begun; he doth not his work by halves. We are taught to conclude all our Prayers and Requeſts, through Jeſus Chriſt our Lord, Dan. 9.17.Dan 9:17in and through his Mediation, as did Daniel, cap. 9.17.

Chemnitius tells us of a Man, who, having uſed the help of ſome of the Nobles at Court to prefer a Petition to the King, and being marvellouſly delayed; hearing a Biſhop preach of going to God by Saints and Mediators, ſaid, If it were in the Court of Heaven, as it was in the Courts of Earthly Princes, they were like to have but a cold Suit of it. But (bleſſed be God) it is not ſo: here by Chriſt we have acceſſe unto the Father, who will lead thee by the hand unto him, as it were,foreign. Eph. 2.18. & 3.12.Eph 2:18Eph 3:12 (for ſo much the word ſignifieth, Epheſ. 2.18. & 3.12.) and he will ſpeak for thee: Cou…dſt thou be aſſured, that thou hadſt all the Saints and Angels in Heaven, and all the Saints on Earth, joyntly concurring at this inſtant in Prayer and Requeſt to God on thy behalf, intreating for God's love and favour towards thee: How wouldſt thou be comforted and encouraged? But I dare aſſure thee, that one word out of Chriſt's mouth will do more with his Father, than all in Heaven and Earth can do; In him the Father is well pleaſed, Mat. 17.5. he will not, cannot,Mat. 17.5. Joh. 11.42 1 King. 2.19. Pſal. 2.Matt 17:5John 11:421 Kgs 2:19Ps 2 deny him any thing that he asketh of him: Say on my Mother (ſaid Solomon to Bathſheba,) I will not ſay thee Nay: So ſaith God, Ask of me my Son, and I will give thee; nor did he ever deny him the hearing: Wherefore ſtay p. 342your hearts, and comfort your ſelves, with theſe things. Come we now to ſpeak of the words, as they have reference to the Under-dreſſers.

He ſaid]

That this is to be underſtood (ſecondarily) of the Ʋnder-dreſſers of the Vineyard, is evident enough, in that they are thoſe who are appoynted to dreſſe it and dung it, and be ſerviceable unto it; ſo long as God hath a Vineyard upon the Earth. To theſe the head-Husbandman hath committed the charge of his Vineyard, (as before hath been ſhewed): Whence it followes, That

Faithfull Miniſters may not be wanting, Doct. (neither are they wanting) in Interceding and Praying unto God, in the behalf of that unprofitable people which is committed to their charge. This was enjoyned the Prieſt under the Law,Num. 6.24, 25. 1 Sam. 12.23. Iſa. 37.4. Deut. 33.40.Num 6:24Num 6:251 Sam 12:23Isa 37:4Deut 33:40 Numb. 6.24, 25. and practiſed conſcienciouſly, 1 Sam. 12.23. Iſa. 37.4. the Prophet is ſent for, and willed by King Hezekiah to lift up his Prayer for the People. So Deut. 33.10. they ſhall put Incenſe before thee, i. e. pray for thy People as well as preach to them, &c.

In which regard, they are counted and ſtyled Interceſſors, as appears by that we read,Jer. 7.16. EnlightnedJer 7:16 Jer. 7.16. Pray not thou for this People, neither lift up a Cry nor Prayer for them, neither make Interceſſion unto me; for I will not hear. It was his Office and Duty to pray for them, and make Interceſſion on their behalf; But God was ſo offended with them at that time, that he forbids the Prophet to execute his Office, in that particular, as concerning the Captivity. Had he omitted (altogether) the Duty of Prayer for that People, he had ſinned in that omiſſion; but God having ſo abſolutely and peremptorily inhibited him, (even thrice with one breath,) Pray not, Cry not, Intercede not; (ſhewing thereby the 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 14:11Jer 14:13 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 p. 343from 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.Jer 27:18and 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 10Rom. 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. 2.1.1 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.

p. 344But 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. 2.2.1 John 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 onelyonly 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. 4.20.2 Cor 4:20 wherein (indeed) they are preferred before others in nearneſſe to Chriſt; and have (as Nazianzen ſpeaks) foreign, 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.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.Exod 20:19Deut 5:27Deut 5:28but 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.Matt 10:202 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.) p. 345we 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.Exod 28:29 So every Faithful Paſtor is mindful of his Flock, and carries it upon his heart, not onelyonly 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 1:9Rom. 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, 5Phil 1:4Phil 1:5 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 2.17. Thus did Moſes, Exod. 32.10, 11. and Numb. 14.12,Joel 2.17. Exod. 32.10, 11. Numb. 14.12, 13. Pſal. 106.23. Explained.Joel 2:17Exod 32:10Exod 32:11Num 14:12Num 14:13Ps 106:23 13. Hear what the Pſalmiſt ſpeaks of him, Pſal. 106.23. He ſaid he would deſtroy them, had not Moſes his choſen Miniſter ſtood before him in the Breach, to turn away his wrath leſt he ſhould deſtroy them; Where Moſes is compared to a Valiant Captain, Who, when the beſieging Enemy hath made a breach in the wall, and the City is like to be loſt ſuddenly, ſteps into the Breach, and makes it good, keeping the Enemy from entring: Thus likewiſe did Aaron, Numb. 16.47,Numb. 16.47, 38.Num 16:47Num 16:38 48. A Plague being begun amongſt the People, for their murmuring (whereof 14000 and 700 dyed), he by the appointment of Moſes runs unto his Cenſer, takes fire from the Altar, and puts Incenſe therein, and ſo (with It in his hand) ſtands betwixt the Living and the Dead, whereupon the Plague was ſtayed: Of which paſſage, Wiſdome p. 346gives us an excellent Paraphraſe. Wiſd. 18.21.Wis 18:21The blameleſs man made haſte and defended them, and took the weapons of his Miniſtration, even Prayer; and the Reconciliation by the Perfume, and ſett himſelf againſt the wrath, and ſo brought the miſery to an end: For he overcame not with multitude, with bodily Power, nor with force of Weapons; Non vi, ſed precibus armatus; non ferro, ſed fide & votis.but with the Word he ſubdued him that puniſhed, or overcome the Deſtroyer.

More particularly, Three manner of wayes they Interpoſe betwixt God's wrath, and a ſinful People.

Firſt, By conſeſſing of their People's guiltineſſe, humbly craving pardon in the name and media…ion of Jeſus Chriſt of all their ſins, urging God with his Covenant and Promiſe, and putting him in mind of his antient mercies,Exod. 32.11, 12, 13. Ezra. 9. Neh. 9. Dan. 9. Levit. 5.6.Exod 32:11Exod 32:12Exod 32:13Ezra 9Neh 9Dan 9Lev 5:6 as we may read at large, Exod. 32.11, 12, 13. Ezra. 9. Neh. 9. and Dan. 9. This was enjoyned the Prieſt under the Law, Levit. 5.6.

Secondly, By excuſing their People, what may be: Sometimes imputing their ſins to their ignorance and weakneſſe, as our Saviour did the fact of the Jews, in crucifying of him: Father forgive them, Luke 23.34. 2 Sam. 24.17.Luke 23:342 Sam 24:17for they know not what they do; Luke 23. Sometimes by laying the blame on others; David to excuſe the People, took all th… f…ult upon himſelf: Loe I have ſinned, and done wickedly; but theſe Sheep what have they done? 2 Sam. 24.17. Albeit the Text tells us plainly that it was their ſins, that gave occaſion of their Princes fall, and was the cauſe of their own puniſhment, verſ. 1. And Jeremiah imputes the diſobedience of the People to their ſeducing Teachers; Ah Lord God, Behold, the Prophets ſay unto them, You ſhall not ſee the Sword, neither ſhall you have Famine, Jer. 14.13.Jer 14:13but I will give you aſſured Peace in this Place, Jer. 14.13. As if he ſhould have ſaid, Lord thy People are miſ-led by their blind and wicked guides; they would be better, and had done better, had they bin better taught.

Thirdly, By ingaging themſelves for their People, and undertaking for their future amendment; Thus did the Dreſſer mentioned in my Text, He undertakes for this Figg-Tree; I will digg about it, and dung it, and if it bear fruit, well: As if he ſhould have ſaid, Thou ſhalt then well ſee, that thou ſhalt have no cauſe to repent thee of thy patience and forbearance (of which words more in due place). And thus you have heard, how God's p. 347Faithful Miniſters Intercede for their People, and wherein their Interceſſion (principally) conſiſts: Let me now ſhew you briefly the Grounds or Reaſons of the Point.

Firſt, They are hereunto called, and appointed by God: The Prieſt was taken from amongſt men (ſaith the Apoſtle),Heb. 5.1.Heb 5:1 and Ordained for men in things appertaining to God, that he may offer both Gifts and Sacrifice for ſin, Heb. 5.1. In like manner all Miniſters of the Goſpel are taken from amongſt men, and ordained for the good of men, not in matters of this Life, but in the buſineſſe betwixt God and them, that they may offer up (not an external propitiatory Sacrifice for ſin, as they of the Roman Church would have it, but) thoſe Spiritual Sacrifices and Prayers and Interceſſions unto God, on their People's behalf.Gen. 20.7.Gen 20:7 He is a Prophet, and He ſhall pray for thee, was the Language of Elder times. To this they are called, and cannot but make conſcience of their Duty, if they be faithful.

Secondly, Miniſters, (if Faithful) dearly affect their People and eſteem them (as Cornelia did her Gracchi) for their chiefeſt Ornaments: What is our Hope, our Joy, 1 Theſ. 2.19, 20.1 Thess 2:191 Thess 2:20our Crown of Rejoycing (ſaith the Apoſtle)? 1 Theſ. 2.19, 20. Are not even ye in the preſence of our Lord Jeſus Chriſt at his coming: ye are our Glory and our Joy. Now whom we affect, we pray for, plead for, and excuſe what may be; The Child is oftentimes wayward and froward, the tender Mother rocks it, ſings it, excuſeth it; It doth not uſe to be thus, it hath the frett, or ſome pin pricks it, or it is breeding teeth; it ſhall be any thing, but what it is indeed, frowardneſſe: This affection carryed St. Paul to ſo high a pitch, as that he could wiſh himſelf accurſed for his Brethrens ſake, Rom. 9.3. and cauſed him (with the reſt of the Apoſtles) to be ſo deſirous of their Peoples good,Rom. 9.3.Rom 9:3 as that they were willing not onelyonly to impart the Goſpel to them, but alſo their own ſouls, 1. Theſ. 2.8.

Thirdly,1 Theſ. 2.8.1 Thess 2:8 Faithful Miniſters are conſcious to them ſelves of their own faylings; None ſo careful, but have cauſe to ſmite upon their thighes for ſome neglects in their Miniſterial ſervice: This Dreſſer feareth his own faylings, and however the Owner charged the Figg-Tree onelyonly for its barrenneſſe, yet the Dreſſer (in the anſwer which he makes) ſeems to charge himſelf with ſome p. 348omiſſion of Duty; I will digg about it, and dung it; as if he ſhould have ſaid, ſomething hath bin wanting on my part, in not husbanding of it as I ought; Let it alone one year more, and I will redouble my pains and diligence, and amend my fault. In this reſpect, he might Intercede for it: Thus much of the reaſons of a faithful Miniſter's Interceſſion, for a barren and unprofitable People.

There is yet one Scruple that would be removed, Object. (before we come to the Application of what hath bin delivered,) If Faithful Miniſters make Interceſſion for their People, what may we think of Elijah, Rom. 11.2.Rom 11:2who made Interceſſion againſt the People, as we read, Rom. 11.2.

Two wayes may Interceſſion be ſaid to be made againſt a People;Resp. Firſt, When a ſimple and bare Relation is made to God of the ſin committed: Secondly, When puniſhment is craved, and called for to be inflicted on them, as they have deſerved. The Interceſſion made by the Prophet againſt Iſrael, Peter Martyr. Beza. Paraeus.ſeems to be of 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 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.Jer 18:21Jer 18:23forgive 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.

p. 349Uſe 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.Acts 7:60was 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.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 6:27Luke 6:30Luke 6:33 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 p. 350him 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.John 3:16Luke 6:40The 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.Num 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 p. 351are more effectual and prevayling, as appears by that ſpeech of God to Abimelech, Gen. 20.7. For he is a Prophet, Gen. 20.7.Gen 20:7and 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.Jas 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 prayers;Pſal. 99.6.Ps 99:6 But to none ſo much as to theſe, who were the prime Peers of the Church, and Interceſſors for the People: O my Father, my Father, the Chariot of Iſrael, and the Horſemen thereof, 2 King. 2.12. 2 King. 13.14.2 Kgs 2:122 Kgs 13:14ſaid Eliſha to Elijah, Who was ſo powerful with God by his prayers, that it was ſaid of him, He could bridle Heaven with his Tongue: And Eliſha for his powerful prayers, was ſo flyted by King Joaſh, as if all the ſafety and ſtrength of Iſrael lay in their frequent prayers. This difference may be put between the prayers of God's Miniſters, and the prayers of private Perſon…; Lay-devotions or the prayers of private perſons, are the Infantry, or the Foot of the Army; but the prayers of God's Faithful Miniſters are as the Chariots and Horſe, the very ſtrength of the Battle. And therefore to ſay that there is no need of theſe, is conſiderately ſaid: for, ſo long as there is a Warrfare on Earth, ſins to be pardoned, a God to be pacified, Souls to be ſaved; there will be need of theſe: And thoſe only have no uſe of theſe Leigeirs, that deſire no correſpondence or Intercourſe with Heaven.

Others there are, who (albeit not ſo inconſiderate and wretched as the former, yet they) regard not theſe Interceſſors as they ought; taking no notice of their Labours, Tryals, Sufferings; Their Perſons, Work, Wages, is no part of their care; They leave them to themſelves to ſtand or fall, ſink or ſwim; as if they were nothing intereſſed in their well-fare and happy eſtate. O tempora, ô mores!

The People of Millain were ſo affected to Ambroſe in his time, as that mallent amittere animas quam Epiſcopum, they had rather loſe their lives, then their Biſhop; In thoſe times p. 352the ſaying was, Moriamur cum Epiſcopo, we will dye with our Biſhop; Now the ſaying is, Moriantur Epiſcopi, Let them dye, there is a good riddance of them: but the fall of the Miniſter (commonly) is the ruine of the People; Can the Shepheard be ſmitten, Math. 26.31. Prov. 29.18.Matt 26:31Prov 29:18and the Sheep not be ſcattered? Can Viſion fail, and the Prophet not periſh?

We read in Hiſtory, that when Philip beſieged Athens, He ſent unto the Citizens, and told them, that if they would deliver up their Orators (the troublers of their Peace), He would raiſe his Siege and depart; But Demoſthenes ſmelling out the Plot, ſent him this anſwer, That the Wolves on a time came to treat with the Shepheards about a League, and willed them to deliver up their Doggs, from whom (ſaid they) all the diſcord that is betwixt us doth ariſe, and we will be Friends: The Doggs were delivered up; Shepheards ſecure; Peace made; but the Lambs in ſhort time after were all devoured: I ſhall not need to apply it; could Sathan but get theſe ridd out of the way, could he drive the Watchmen out of the Tower, turn the Dreſſer out of the Vineyerd, ſtop the mouthes of theſe Interceſſors, and cauſe them to be ſilent; you may imagine what will follow; if you cannot,Ezek. 22.30, 31.Ezek 22:30Ezek 22:31 read Ezek. 22.30, 31. and that will informe you:

There is yet another ſort worſe then either of the former, to be reproved; of whom theſe Interceſſors may ſay, as David did of his Enemies,Pſal. 36.13.Ps 36:13 Pſal. 35.13. As for me, when they were ſick I Cloathed my ſelf with Sack-loath, & But in my adverſity they rejoyced, and gathered themſelves together; yea, the objects gathered themſelves together against me, and I knew it not; they did tear me, and ceaſed not, verſe 15. Whilſt theſe Interceſſors have bin bowing their knees to God on their behalf, they have bin beating their brains in deviſing miſchief, and finding out matter whereof to accuſe them,Jer. 18.18.Jer 18:18 that they may be compelled to leave both their Places and Callings, whoſe worth they have not ſeen till they were gone, and then (as it is with ſome Stuffs which have the beſt gloſſe a good way off) they have wiſhed for them again, As the Florentines did for Benedict Albertus, whom they baniſhed from amongſt them, but after his death, they confeſſed their error; fetched home his bones, and buryed them with ſolemn pomp, bewayling their loſſe.

p. 353And have we not yet amongſt us, ſuch, as ſpare not to revile and ſlander them: and caſt about, which way to defraud them of that maintenance, which both Law and Conſcience hath allotted to them, and layd out for the maintenance of them and theirs, as wages for their honeſt Labour? Is it not enough that (like him who went from Jeruſalem to Jericho) they be wounded by Theeves,Luke 10.30.Luke 10:30 but that they muſt ſuffer Violence at the hands of their Neighbours and Familiars? But herein I ſpare you, …t preſent.

I cannot but take up a Lamentation, for thee ungrateful England, and bewaile thy miſery; who makeſt them the ſubject of thy hatred and deriſion who for many years together have bin the means of thy preſervation; and caſteſt no other Eye upon them, than the Eye of ſcorn and envy, whoſe Eyes and Hearts have bin ſo often lifted up to Haven for thy well-fare;1 Cor. 4.13. Philem.191 Cor 4:13Phlm 1:19 To account them no other them the ſcum and off-ſcouring of all things, to whom thou oweſt thy ſelf, for thy long enjoyed happineſſe; Had not theſe ſtood in the gap for thee, long ere this, God's wrath had entred in, as a mighty breach of water, and like an overflowing deluge. What David ſaid to Abigail, 1 Sam. 25.34.1 Sam 25:34(when by her wiſdome ſhe had turned away wrath and deſtruction from Nabal) thou haſt cauſe to ſay of theſe: Bleſſed be the Lord God of Iſrael, which ſent thee this day to meet me, and bleſſed be thy advice, and bleſſed be thou who haſt prevented the ſhedding of much blood; for in every deed, as the Lord God of Iſrael liveth, (who hath bin kept from destroying of us) unleſſe thou hadſt haſted, and gone out to meet the Lord, there had not bin left unto us (long ere this) any (no not ſo much as a Dogg) that piſſeth againſt the Wall; we had bin wiped as a man wipeth a Diſh, and utterly bin deſtroyed from being a People or Nation upon the Earth.2 King. 21.13.2 Kgs 21:13

Yet we are like to the Dogg in the water, who bites him by the hands, who would ſave him from drowning; yea, like cruel Nero, who after his Mother ſhewed him her Womb, to move him to compaſſion, unnaturally cauſed her to be ript up, that he might ſee the place where he had lyen: Whilſt we ſhew our Breaſts and Bowels unto you, and diſcover the affections we b…ar you; and the good offices we do, and have done, for you; Do not you peirce us, wound us, unbowel us? How will you anſwer p. 354God for ſuch tyranny and cruelty? Balaam would not deal hardly with his Aſſe, after he perceived that God ſpake by him; and ſhall we deal cruelly and unworthily with thoſe in whom God is, 1 Cor. 14.25. 2 Cor. 5.181 Cor 14:252 Cor 5:18and to whom he hath given the Ministry of 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.Matt 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.Luke 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.Heb 13:181 Thess 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 onelyonly 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 earn…ſtly, Rom. 15.30. He deſired not the People to pry into him;Rom. 15.30. Gal. 2.4.Rom 15:30Gal 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 Tabletalk; Diotrephes was ſuch a Prater,3 John 10.3 John 1:10 whom St. John mentions, 3 Epiſt. ver. 10. Nor doth he ſay, Prey upon us; had he ſo p. 355ſaid, 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, 11.1 Sam 18:101 Sam 18:11 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.Zeph 2:1that thou haſt ſome in thee, who ceaſe not to intercede night and day for thee: Oh that thou kneweſt thy happineſſe,Luk. 19.41Luke 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 onelyonly 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 Ʋrim be with thy Holy One, ver. 8. What the Ʋrim 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 p. 356put 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 2:162 Cor 3:52 Cor 3:6 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.Hos 4:6Hos 5:1Rom 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.Num 6:18Num 6:20Num 6:21 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.Num 1:46Num 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 …e did for the reſt; They had the tenth part of the encreaſe of the Land, of Seed, and Fruit, of great and ſmall Cattle, Levit. 27.30. Beſides,Lev. 27.30 Lev. 27.26, 27. Exod. 13.13.Lev 27:30Lev 27:26Lev 27:27Exod 13:13 they had the Firſt-born of all ſorts of C…rtle (as of Sheep, Beevs, and Goats), and the price of the reſt, which were to be redeemed according to the Prieſts eſtimation, Levit. 27.26, 27. and more plainly expreſſed Exod. 13.13. p. 357Numb. 18.13, 14, 15, 16, 17. Neh. 10.36.Num. 18.13. &c. Neh. 10.36. Lev. 32.10. Lev. 23.17 Numb. 15.20. Numb. 18.12. Numb. 18.18. Deut. 18.3. Num.b 18.9, 10, 11. Numb. 18.8, 9.Num 18:13Neh 10:36Lev 23:17Num 15:20Num 18:12Num 18:18Deut 18:3Num 18:8Num 18:9 And the Firſt-fruits of four other kinds, as of the Sheaf, Levit. 32.10. Secondly, Of their Bread, two wave-Loaves at the Feaſt of Pentecoſt, Lev. 23.17. Thirdly, The Firſt-fruits of their Dough, Numb. 15.20. Fourthly, The Firſt fruits in general, of all things which the Earth brought forth, then payable, when men had gathered in their Fruits, Numb. 18.12.

They had certain portions appointed them out of all kind of Sacrifices, either the Shoulder, Breaſt, or Skin, Numb. 18.18. Deut. 18.3. &c. The Meat-Offerings, the Sin Offerings, the Treſpaſſe Offerings, the Heave-Offerings, and the Wave-Offerings, were all theirs, Numb. 18.9, 10, 11. All Votive and Vo…untary Ob…tions, and Conſecrations, and every hallowed thing was theirs, Num. 18.8, 9.

In caſe of Reſtitution to be made, upon a fraudulent Act committed; If neither the Party wronged were living, nor any Kinſman known of his,Num. 5.2, 8.Num 5:2Num 5:8 the Reſtitution was performed to the Prieſt, Num. 5.7, 8.

They had 48 Cityes for their Habitation, and two thouſand Cubits of ground from the Wall, on every ſide, for the Suburbs, for Gardens, and for a gleib for their Cattle,Num. 35.2.Num 35:2 Numb. 35.2. (which Cityes were next to the beſt, and in many places the very beſt of all;) when the greateſt of the other Tribes had but 19 Cities.

Add unto all this, that whereas the Tribes were to appear thrice every year before the Lord, they were not to come empty handed, Exod. 23.15, 17. Now, if we conſider the Tythes,Exod. 23.15, 17.Exod 23:15Exod 23:17 Offerings, and Oblations; the Cities, and other conſtant revenues that were coming in to the Levites, and put all together, it will appear, that, though they were but about a quarter as many as one Tribe, yet they had about three times the revenues of one Tribe. All which was payd them very freely and willingly by the People,Philo lib. de Sacerd. honor. Ezek. 44.30. Mal. 3.10.Ezek 44:30Mal 3:10 as Philo the Jew (who was well acquainted with the Cuſtoms of his Nation) tells us, being confident that it was the onelyonly way to be rich, to tythe well; and that the bleſſing of God would follow ſuch as did ſo, according to that Ezek. 44.30. Mal. 3.10.

p. 358This Subſtance was theirs, which Moſes prayes for, and deſires that God would bleſſe unto him and encreaſe: he did not grudge it him, and ſay, It is too much for Levi, a leſſe portion by far would ſerve his turn; It will make him proud.

How comes it then to paſſe, that the Miniſters of the Goſpel are grudged that maintenance, which both the Law of God, and the Land, hath allotted them for their painful labours? Is their Miniſtry leſſe glorious? That it is not, (if the Scriptures may be judge in that caſe) 2 Cor. 3.8, 9.2 Cor. 3.8, 9. Mar. 11.112 Cor 3:82 Cor 3:9Mark 11:11 And doth not our Saviour prefer the Miniſters of the Goſpel before the other, when he telleth us, that they are greater than John the Baptiſt, Math. 11.11. And yet nothing is more enviouſly grudged, than the Livings of the Clergy. The Gentry hath got into their hands already near upon three parts of the Miniſters maintenance, and have left the Church but one Quarter, and yet there are thoſe that would eat her heart with Salt (as we ſay) becauſe ſhe hath ſo much.

Many Edomites there are amongſt us, that ſay of the Church, as they did of Jeruſalem; Raze it, Raze it, even to the ground, Pſal. 137.7.Pſal. 137.7 Pſ. 83.3, 4.Ps 137:7Ps 83:3Ps 83:4 Geball and Ammon and Amalek conſpire against it, and conſult how they may destroy it, Pſal. 83.3, 4. But how ſhall this be effected? Why, Let us take the houſes of God into our poſſeſſion, Ver. 12 ver. 12. No ſuch ready way as that; that is the ſpeeding blow: So Pſal. 74.9. they ſay in their hearts, Let us make havock of them; Pſal. 74.9.Ps 74:9And to lay a foundation for that, Let us burn all the Houſes of God in the Land: The Hony cannot be had but by burning of the Bees; nor Church-means, but by deſtroying of Church-men, and ſmoaking them out of their Hives. This (God be praiſed) we are not yet come unto; All the Houſes and Synagogues of God, in the Land, are not burnt up, and conſumed with fire; yet, but few of our Churches and Temples, which have not been robbed, plundred, and prophaned, in a very high degree: With God's Houſe men began, before they went unto their Neighbours; And the deſires of many look ſtill that way, hoping to ſee, no, not one ſtone left upon another, nor one ſheaf left for the maintenance of the Miniſtry: Such is the praying we make, for Levi's Subſtance.

But, take away his Subſtance and maintenance, you overthrow his Calling; and take away his Calling, what becomes of Religion? p. 359The free paſſage of the Goſpel is to be prayed for,2 Theſ. 3.1.2 Thess 3:1 2 Theſ. 3.1. Now, the paſſage of the Goſpel muſt needs be hindred, when Levi's maintenance is with-held, & he thereof defrauded. In this reſpect it was, that the Perſecution which the Church ſuffered under Julian was eſteemed greater than that under Diocleſian; Diocleſian's Perſecution was againſt Presbyters, intending thereby to root out all Religion (as Euſebius ſpeaks); But Julian's was worſe, in that it was againſt the Presbytery, their whole race and revenew, livelyhood and maintenance; He took away their Inheritances, and diſſipated them into ſo many hands, as that without a miracle they might never return again to their right owners; as if he had vowed (ſaith a Worthy of our times),B.B. King. to ſow Church-lands with Salt, ſo that it might ever after remain barren, and never bear any more fruit to Prophets, or Prophets Children. But I ſhall not ſtrike any longer upon this ſtring.

Laſtly, Their Perſons are prayed for by Moſes; Smite through the loyns of them that riſe againſt him, and of them that hurt him, that they riſe not again; Protection and deliverance is to be craved of God on their behalf, Rom. 15.30, 31.Rom. 15.30, 31. 2 Theſ. 3.2Rom 15:30Rom 15:312 Thess 3:2 I beſeech you Brethren, ſtrive with me, that I may be delivered from them that do not believe: And again, Brethren, pray for us (ſaith the ſame Apoſtle, 2 Theſ. 3.2.) that we may be delivered from unreaſonable and wicked men, or, as the words may be rendred,foreign from abſurd fellows, and from their malice and treachery; from ſuch men, whoſe Induſtry and labour is ſpent in bringing labour, moleſtation, and vexation, upon thoſe who are the Miniſters of the Goſpel; nor do they care 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. 16.9.1 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.Jer 10:19 conſidering the Infirmity of our Perſons,Act. 14.15.Acts 14:15 ſubject to humane frailties as you your ſelves are.

p. 360Wherefore, 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.Judg 16:15 How canſt thou ſay that thou lovest me, when thy heart is not with me, ſaid Dali… 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 wa…g …o… you. And ſo we have ſaid of the Perſon interceding… 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 onelyonly 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.Gen 31:6Gen 42:30Gen 43:161 Sam 19:26Judg 3:3Gen 24:18Acts 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 foreign, 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, foreign, Lord) to both,Joh. 20.13, 15.John 20:13John 20:15 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 p. 361ſenſe, 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 onelyonly, in the Trinity, (as Rom. 14.9.) So our Lord, as to protect and ſave,Rom. 14.9, 29. Pſal. 110.1Rom 14:9Rom 14:29Ps 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 foreign anſwers to Jehovah in Hebrew, It is not onelyonly 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.Num 11:282 Kgs 5:3Gen 37:35Matt 21:301 Pet 3:6Gen 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 p. 362to 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.Isa 3:5Isa 3:6Isa 3:7Isa 3:8 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.Isa 4:2Isa 4:81 Cor 8:6Eph 4:51 Tim 6:15Acts 4:24Ps 100:3this 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 foreign, the one or Only Lord, 1 Tim. 6.15. Lord of Lords.

He is the onelyonly 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. 9.21Rom 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.Ps 36:6Col 1:17Heb 1:3Col. 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.

p. 363Thirdly, 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.Ps 9:7and 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.Acts 15:101 Cor 4:31 Cor 4:41 Sam 24:221 Sam 24:161 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 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.Rev 17:14Rev 19:16Eccl 5:8Ps 145:32 Kgs 18:19Dan 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.Ps 144and 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.Hos 2:21 The Child depends on his p. 364Father, 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.Prov 21:1Prov 8:15Prov 8:16Ps 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.Matt 20:15A 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.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 17:27Ps 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.Ps 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. 135.6Ps 135:6Earth, 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 38:31Job 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.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.Joel 2:6 every Fiſh in pay to this great Lord, and ready to execute his pleaſure; Hell it ſelf is at His command, p. 365He 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, 49Ps 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 Lord is Eternal, and of his Dominion there is no end, Dan. 4.34. Pſal. 102.27.Dan. 4.34 Pſal. 102.27. Pſal. 90.2.Dan 4:34Ps 102:27Ps 90:2 From everlasting to everlaſting, thou art God, Pſal. 90.2. Let not any one (then) how great ſoever, Tyrannize over their Subjects and Inferiors; that Caveat St. Paul gives to Maſters, would be of good uſe to all others that have Dominion;Epheſ. 6.9.Eph 6:9 Epheſ. 6.9. Abuſe it not, but remember you alſo have a Lord and Master in Heaven, to whom you are to be accountable.

And from hence let us be ſtirred up, Uſe 2 to give abſolute obedience to whatſoever God commands; It is layd as a ground of our obedience to God's commandements,Exod. 20.1.Exod 20:1 Exod. 20.1. I am the Lord thy God, and becauſe I am ſo, ſee that thou obey me: As for Inferior and Subordinate Authorities of men under Him, we muſt for His ſake ſubmit our ſelves unto them, but not abſolutely, onelyonly in the Lord, and no further,1 Pet. 2.13.1 Pet 2:13 1 Pet. 2.23. This is ſo cleara Caſe, as that the Apoſtles made their very enemies Judges therein, Acts 4.19, & 5.29. To deny obedience in that Caſe, is not to reſiſt Authority;Act. 4.19, & 5.29.Acts 4:19Acts 5:29 but to reſiſt the corrupt Wills and Luſts of thoſe that abuſe, and exceed their Authority: Power they may have over the Body, and outward Eſtate; but no power have they over the Conſcience; That, is not abſolutely ſubject unto any, but to God, and to other Superiors for His ſake; It is not mentioned in their Lordſhip, but in God's alone. Nor are we our own men, we are not at liberty to live as we liſt, Liberinon ſumus, Dominum habemus (ſaith Chryſoſtome), We have a Lord and Maſter who is over us, and whom we muſt ſerve, both in Life and Death, in Living to Him, and Dying to Him, Rom. 14.8, 9. And they are bleſſed that do both,Rom. 14.8, 9. Revel. 14.Rom 14:8Rom 14:9Rev 14 Revel. 14.

Laſtly, It may refreſh the hearts of the godly, that their God is the Lord of all; The Majeſty and Soveraignity of the Father, Vſe 3 is for the honour and advantage of the Child; Let him be my p. 366King (ſaid a Heathen) who himſelf hath no King: So let Him be my Lord, who himſelf hath no Lord. Hear what David ſaith to his poynt, Pſal. 144.15. Happy is that People that is in ſuch a Caſe, Pſal. 144.15.Ps 144:15yea, happy is that People, whoſe God is the Lord. It is a great happineſſe to be bleſſed with temporal bleſſings, (ſuch as the Prophet had before mentioned,) happy are they that are in ſuch a Caſe: but the chiefeſt happyneſſe of all, the perfect, the conſummatory bleſſedneſſe is in this, and onelyonly in this, that our God is the Lord. Upon this our Soveraign Lord, we may rely; Him we may truſt; He hath all Power in His hand, all is at His diſpoſe, fear not;Pſal. 46.8.Ps 46:8 The Lord of Hoaſts is with us, the God of Jacob is our refuge. Selah, Pſal. 46.11. And ſo much of the Style that is given to the Owner of this Figg-Tree. Now in that the Dreſſer ſeeks unto Him, and to no other, it may teach us that,

The Lord alone is to be ſought unto in our prayers, and by our prayers, Doct. Pſal. 65.2. To Thee ſhall all fleſh come.

This courſe is warranted both by Precept and Example; By Precept, Pſal. 50.15Ps 50:15Pſal. 50.15. Call upon me in time of trouble (ſaith God), Come unto me (ſaith Chriſt), and no otherwiſe to me than as to God,Math. 11.28.Matt 11:28 who am both able and willing to eaſe you: Math. 11.28. And to this he directs us by a form, Math. 6.9. And every one that is godly muſt do thus, Pſal. 32.6.Math. 6.9. Pſal. 32.6. Pſal. 34.6. Pſal. 116.2, 3, 4. 2 Chron. 20.12.Matt 6:9Ps 32:6Ps 34:6Ps 116:2Ps 116:3Ps 116:42 Chr 20:12

By Practiſe, Thus you ſhall find the godly have done, Pſal. 34.6. The poor man cryed, and the Lord (to whom he cryed) heard him. Jehoſophat's eyes, and with him the chief of Judah their eyes, were up to God only, 2 Chron. 20.12. Throughout the whole Book of the Pſalms we might ſhew you (from David's practiſe) the truth of it: So Ezra, Nehmiah, Daniel, all have done ſo; no Inſtance can be brought to the contrary.

But we read of one in the Goſpel that cryed out to Father Abraham, Object. Luke 16.24.Luke 16:24Luke 16.24

But what a One he was, and Whither he was gone, you likewiſe there may read,Resp. verſ. 23.

Shall I need to render you any reaſon of this? If ſo, then thus: Invocation is the higheſt branch of Divine Worſhip. Reaſ. In the dayes of Enoſh men began to call on the name of the Lord, Gen. 4.26.Gen 4:26that is, they began to be Religious, and Worſhip God, by calling on His p. 367Name, (that being put for the whole worſhip of God). And Chriſt in one of His anſwers to the Tempter tells him, that God only is to be worſhipped with divine worſhip, Math. 4.10.Math. 4.10.Matt 4:10

Again, the Object of our Faith muſt be the Object of our Prayers, Rom. 10.14. that is, to him onelyonly we muſt pray, in whom onelyonly we believe; but this is no other then God, we muſt believe in, I believe in God—.Rom. 10.14.Rom 10:14

Laſtly, None can help as God can, Who is preſent in all Places to hear; ready at all hours to help, and is privy to the ſecrets of all hearts; which he muſt be that we pray unto. Nor can any help, where he will not, (as we have ſhewed you on that Parable, Luke 11. verſ. 7.) No Child is up when He is a-bed: If the Creator helps not, no Creature in Heaven nor Earth is able to ſuccour us. So then, None may be prayed unto, but ſuch as can both hear and grant the thing we crave; but none but God can do that; therefore He only is to be called upon.

This confuteth Pagans, Who cry to their Baal from Morning to Evening; Uſe 1 And Papiſts who direct us to this He-Saint or She Saint in the time of trouble and danger,1 King. 18.26.1 Kgs 18:26 and ſolicite them upon every ſpecial occaſion; As in a common Plague, when Sword, Famine, Peſtilence, is upon us; In perills by Sea, in perils by Land, in perils of Child-birth, in time of ſickneſſe, in time of all danger; for ſafety of our Beaſts and Caſtle, &c. as appears by Popiſh Liturgies, and forms of prayers preſcribed in their Manuels and Service-Books. But if we ſhould ask them where we ſhould find many of theſe He-Saints and She-Saints that they commend us unto, in the time of our need;See Parah. Faſt. Friend p. 119. would it not poſe them? How many imaginary Saints have they in their Calender, which are ſo far from hearing us in Heaven, that they are not there? and ſo far from being there, as that they were never here. So far from being Saints, as they they were never Men; but are either Fabulous Illuſions, or (at leaſt) but Symbolical, and Allegorical Alluſions. And put caſe they had a beeing on Earth, and have now a beeing in Heaven: Is it not beſt to go where we may be ſure to ſpeed? It is a ſtrange thing (ſaith Juſtin Martyr) to pray to Aeſculapius or Apollo for health, as gods thereof, when they were, and muſt needs be beholding to others for all their medicines: or why ſhould I pray to St. Nicholas p. 368for a fair paſſage at Sea, when he that rebuked the Storm is nearer to me then St. Nicholas? Or call upon St. Anthony for my Hoggs, when he that gave the Devil Power to go into the whole herd of Hoggs, did not do it by St. Anthonic's leave, &c.

But ſay they of the Roman Church, Object. Had we a ſuite to the King, we would be glad to have a Friend in the Court, and one that would ſolicite our affaires for us.

And that is our comfort that we have ſuch a one in Heaven, Who is Chriſt,Reſp. Acts 4.12. 1 Tim. 2.5. 1 Joh. 2.1. Object.Acts 4:121 Tim 2:51 John 2:1 our Mediator; and that not only of Redemption, Acts 4.12. but of Interceſſion, 1 Tim. 2.5. 1 Joh. 2.1.

But it is a preſumption (ſay they) in a mean Perſon, to come either to the King, or to the King's Eldeſt ſon, without ſome other Interceſſor.

It may be ſo (and want of good manners too), if we ſpeak of Earthly Princes and Suites; Reſp. but it is a carnal reaſoning from things Earthly and Civil, to Heavenly and Spiritual: God himſelf checketh ſuch carnal Imaginations, and overthrows the grounds of all ſuch Arguments, Iſa. 55.8. My thoughts are not as your thoughts, Iſa. 55.8.Isa 55:8neither are your wayes my wayes.

Secondly, Admit the Proportion ſhould hold betwixt the King of Heaven, and Princes upon Earth; yet the Reaſon holds not; for we are invited to come to Chriſt boldly, and by Him to His Father: The King of Heaven hath commanded that we ſhould mediate only by the Prince his Son: Now, what preſumption is it to do as we are commanded? Nay, it is audacious preſumption to go contrary to that courſe that is enjoyned. Hath God commanded us to offer our prayers to Him by Chriſt alone, and appointed him to take all Supplications, and exhibite all Petitions unto Him, and will He take it well (think you), that we ſet up other new Maſters of Requeſt of our own deviſing, or ſeek a way to the way, or uſe Mediators to our Mediator? This God will not endure; For it is not only needleſſe and fruitleſſe, but ſuperſtitious, and moſt ſacrilegious; for it robbeth God of a ſpecial part of his Honour, and wrongeth Chriſt in his Office of Mediatorſhip.

Wherefore, Uſe 2 let us be directed and exhorted in all our Prayers and Supplications, for our ſelves or others, to ſeek God alone in p. 369the mediation of his Son: He only is Ominiſcient, and knows our hearts; Omnipreſent, ever at hand, in all places, at all times; and Omnipotent, only able to help us, and moſt willing likewiſe to do it. O bleſſed, and thrice bleſſed be His Name, that hath gratiouſly invited us, and called upon us, to call upon Him; and hath not put us over to any ſuch, as Papiſts fancy to be Favourites: He is that Friend (ſpoken of, Luke 11.) who, when His Children were in bed, Saints and Angels aſleep, ye…, hath His bed ſo near the Door, that no ſooner do we knock, but He hears; and, albeit He may delay us for a while, yet He will not deny us; but will ſupply our wants, if we call heartily unto Him. Let us therefore ſay as Jer. 3.22. Behold, we come unto thee, for thou art the Lord our God. Jer. 3.22.Jer 3:22Thus much of the Perſons Interceding and Interceded. Now we come to the Requeſt it ſelf: Wherein (as we have ſhewed) we have conſiderable, The thing Requested, and the Termes or Conditions on which it is deſired.

The Boon is, Firſt, Specified [Let it alone], Secondly, Amplyfied from the Circumſtance of Time [This year alſo].

Let it alone, this year alſo. Text.]

But why, Let it alone] Is this a favour? Queſt. Doth not God threaten it as a Judgment on Rebellious Iſrael, that He would Let them alone, Hoſ. 4.17? And was it not in Judgment that Chriſt ſaid of the Scribes and Phariſees, foreign, Let them alone, Math. 15.14? What means the Dreſſer (then) in putting up this Requeſt, foreign, Let it alone?Math. 15.14.Matt 15:14

Indeed, there is no greater Plague (out of the place of torment) then to be ſo l…talone: God ſeemeth to ſay of ſuch a one, as the Father in the Comedy of His lewd Son, abeat, profundat, perdat, pereat; In which reſpect (ſaith a Reverend Divine),Dr. Sclater in Rom. 1. verſ. 26. p. 135.Rom 1:26 If God ſhould give me my Option, to chooſe the torments of Hell, with hope to recover his gratious favour, or thus utterly to forſake me of His grace, and leave me to my ſelf; I would wiſh rather Hell torments with expectation of deliverance, then thus to be left alone, and given up to the luſts of mine heart. This (then) cannot be the meaning; Let it alone, leave it to it ſelf: But let it alone, that is, hurt it not, deſtroy it not, ſuffer it a while longer to ſtand; ſuſpend the ſentence denounced againſt it, p. 370ſpare it,2 King. 4.27. Judg. 11.37. Job 7.19, & 10.20.…2 Kgs 4:27Judg 11:37Job 7:19Job 10:20 and ſo we find the word uſed often, as 2 King. 4.27. Judg. 11.37. Job 7.19, & 10, 20.

In that this Dreſſer doth not crave a reverſing of the Sentence, nor doth He abſolutely ſue for pardons; He only deſires a Reprieve, are ſpit of execution, and that upon Compoſition; [Let it alone this year alſo, till I ſhall digg about it and dung i…, &c.] From thence we obſe…ve that,

It is as great a favour as can be expected or defired for a ſinner, Doct. to be a while longer ſpared: Or,

To be let alone, and ſpared a while longer, is as great a mercy as can be deſired on a ſinner's b…half.

This is all that the Dreſſer did deſire, or could have any hope to obtain from the hands of the Owner: that, now after three years fruitleſſe ſtanding in the Vineyard, and Sentence paſſed againſt it for its barrenneſſe; a reprieve may be granted for it, and one year more caſt in, ex abundanti.

For the further Confirmation of this Doctrine, take notice. Firſt, that the godly themſelves have craved this at the hands of God,Job 10.20Job 10:20 and begged it earneſtly as a high favour and mercy Job 10.20. Let me alone (ſaith Job) that I may take comfort a little. O ſpare me (ſaith David,Pſal. 39.13.Ps 39:13 Pſal. 39.13.) that I may recover ſtrength before I go hence and be no more. And this was that which Hezekiah with prayers and tears b…gged at the hand of God,Iſa. 38.3.Isa 38:3 Iſa. 38.3. and having obtained it of God, bleſſed God for it, verſ. 20. Verſ. 20 And yet theſe had leſſe need to deſire to be ſpared, than thoſe who live in a courſe of ſin.

And this was all that the unmerciful Debtor did deſire from his Creditor, as you find in that Parable, Math. 18.26. Have patience with me, and I will pay thee all.

Secondly, God's mercy in bearing and ſparing an unprofitable People, ha…h alwayes bin acknowledged for a ſpecial mercy,Pſal. 103.8, 9, 10. Neh. 9.17. Rev. 2.21. Reaſ. 1.Ps 103:8Ps 103:9Ps 103:10Neh 9:17Rev 2:21 Pſal. 103.8, 9, 10. Neh. 9.17. And God himſelf aggravates Jeſabel's ſin, in not profiting by ſo great a mercy, Revel. 2.21.

This may be further evidenced unto us, if we conſider; Firſt, Who it is that ſpares; Secondly, Who they are that are ſpared; Thirdly, the Fruit and effect of ſuch a patient forbearance (if the right uſe be thereof made). For the Firſt:

p. 371It is God that ſpares, Who is infinitely Holy, and hateth ſin with a perfect hatred; and (being ſo) it cannot but diſquiet His Soul, and vex Him to ſee it, Iſa 63.10. He is fretted with it,Hab. 1.13. Iſa. 63.10. Ezek. 16.43. 2 King. 19.27.Hab 1:13Isa 63:10Ezek 16:432 Kgs 19:27 as we read, Ezek. 16.43. Nor doth He ſpare, through want of Information, 2 King. 19.27. The like may be ſaid of every ſinner. He is every where within the hearing and the ſeeing of it; He ſees all the abomination that is committed under the Sun, hears all the Oaths, & Blaſphemies, of thoſe who ſet their mouths againſt Heaven, Pſal. 73.9. Nor is He without Power to puniſh, Nahum 1.3. It is not for want of that, that He ſpares,Pſal. 73.9. Nah. 1.3. 2 Sam. 3.39. Iſa. 40.15.Ps 73:9Nah 1:32 Sam 3:39Isa 40:15 as David did the Sons of Zerviah: They were too ſtrong for him; but we are not ſo for God. All Nations of the Earth are but as the duſt on the ballance; but as drops of dew hanging on a bough, the leaſt touch of His hand will cauſe them to drop into the b…ttomleſſe pit, Job 36.18. And withall, He is juſt and true;Job 36.18.Job 36:18 His Juſtice muſt be ſatisfied, His Truth magnified, as well as His Mercy. Truth, That pleads; What is God but his Word? And his Word is, In the Day that thou eatest, thou ſhall dye the Death; Gen. 2.17. Ezek. 18.26.Gen 2:17Ezek 18:26and again, The Soul that ſinneth ſhall dye for it, Ezek. 18.20. Juſtice, that ba…ks Truth, and urgeth, that, as God is true in his Word, ſo righteous in his Works; And, ſhall not the Judge of all the World do right, Gen. 18.25? Now what can be expected?Gen. 18.15.Gen 18:15 can we think God ſhould deny Himſelf, and eat His Word? Indeed, God is merciful, bu… what can mercy do, but ſtep in, and confeſſe that all that Truth and Juſtice ſpeaks, is right, OnelyOnly it deſires that the hand of Juſtice may a while be ſtayed, and not ſtrike the ſtroak; perhaps the poor ſinner may find out a way to ſatisfie both Truth and Juſtice, and ſo eſcape Death by means of a Saviour. Thus Patience and forbearance is as much as can be expected from God, Who is Pure, Powerful, Juſt, Merciful, &c.

Secondly, If we take notice of the State and Condition of the Perſon ſpared, It will appear to be a mercy: for what is a Sinner, but a condemned Creature? Eccleſ. 8.11. Sentenced he is already, and that openly, (for it is Enarrata ſententia, Eccleſ. 8.11.Eccl 8:11a publiſhed, a declared Sentence) only Execution is deferred; condemned he is by the Law, which paſſed ſentence on him, ſo ſoon as ever he was born, before he ever ſaw the Light of the Sun,Gal. 3.10.Gal 3:10 Gal. 3.10. p. 372Rom. 5.12.14. And condemned by the Goſpel too, for not believing,Rom. 5.12.14. Mar. 16.15 Joh. 3.18.Rom 5:12Rom 5:14Mark 16:15John 3:18 Mark 16.16. Joh. 3.18. (from which Sentence there is no Appeal to any higher Court). Now what favour can a condemned man expect, or any Friend deſire on his behalf, more then a Reprieve? Great men could not obtain it from the hands of their Inferiours; and if it be obtained upon much ſuite, that Execution may be deferred for a few dayes, it hath bin acknowledged for a high favour: We read that in the dayes of Edward the ſixth, in the Lord Protector's Expedition into Scotland, of a Caſtle, which when they underſtood they were not able to hold Out, and that their Obſtinacy had excluded all hope of Pardon, they Peti…ioned that they might not preſently be ſlain, but have ſome time to recommend their Souls to God; and then afterwards be hanged:Life of Ed. 6. by Sir John Heywood. This Reſpire being firſt obtained, their Pardon did the more eaſily enſure (ſaith the Hiſtorian).

And that is the third conſideration, the Fruit and Effect of ſuch a patient forbearance, which is Salvation, as St. Peter ſhews, 2 Pet. 3.15. that is,2 Pet. 3.15.2 Pet 3:15 it makes to Salvation; It is the way to it, the means of it, and Argument for it. Should God ſtrike ſo ſoon as wickedneſſe is committed, Who ſhould come to Heaven? Not one of us here preſent,Si ſtatim puniret Peccatores, non haberet Confeſſores. Aug. in Pſal. 102.Ps 102 but long ſince we ſhould have bin in Hell; (Had God bin haſty, to mark what is done amiſſe, and have called us to an account in the days of our vanity). Thouſands have bin ſaved through God's patient forbearance: Not a Penitent amongſt us, but muſt acknowledge, that he owes his Salvation (in a great meaſure) to God's forbearance and patience: And the great Clock of Time is ſtill kept going for this very end and purpoſe, that Salvation may be had, and the number of God's Elect made up; A time of Reprieval is therefore granted, (albeit Sentence be denounced) that, by uſing the means, a Pardon may be obtained, (which God is ready to grant, being humbly and ſincerely ſought unto); To which end he giveth us his Word to direct us in the way; (The Church is the place where Salvation is to be found, of it we muſt be made true members, if ever we be ſaved). His Works he affoards for helps; His Miniſters are our Interceſſors; All theſe accompany God's Patience, whereby Salvation in the end comes to be attained. And thus you have ſome good grounds for the Truth delivered, viz. It p. 373is a great mercy for a ſinner to be ſpared a while longer.

O! then, Uſe 1 Let the Lord be exalted by us in reſpect of this his patience and forbearance of us; Therefore hath the Lord waited, that He may be gratious, and therefore will He be exalted, that he may have mercy, (ſaith the Prophet,Iſa. 30.18.Isa 30:18 Iſa. 30.18.) where the Prophet gives the Jews an account, why the Lord ſuſpended his Judgments, and ſtayed his hand in not execu…ing thoſe Judgments preſently upon them,Iſa. 36.3, 13, 14, 16, 17.Isa 36:3Isa 36:13Isa 36:14Isa 36:16Isa 36:17 which had bin long before threatned, and foretold (by Eſay and others) that ſhould befall them; and why, He yet a while longer ſpared them; the main reaſon was, that he would be exalted in mercy, in his appearing to be gratious to that People. This (then) is the Duty that God expects from us, and it concerns us as much as any People under Heaven, with whom God hath born not only three years, but more then ſo many ſcore of years (as hath bin before ſhewed you), notwithſtanding our manifold provocations.

The Prophet Ezekiel doth notably deſcribe the Patience of God by his laying, firſt, on the one ſide, then on the other a long time together, Ezek 4.4. Firſt,Ezek. 4.4. Explained.Ezek 4:4 he was commanded (in Viſion) to lye on his left ſide 390 dayes, with the in quity of the Houſe of Iſrael, portrayed upon a Tyle. repre enting God's patience under the iniquity of the ten Tribes for 390 years (anſwerable to ſo many dayes) ever ſince their defection under Jeroboam. Then, when that was done (a Figure what God had done for Iſrael) he muſt turn him another while, and lye upon his right ſide for 40 dayes, repreſenting thereby God's bearing with the iniquity of the Houſe of Judah 40 years, verſ. 6. Needs muſt this be very troubleſome; we cannot lye one night upon one ſide without turning of us; but, O the Infinite goodneſſe and patience of an Almightly God! who hath lyen ſo long under the load of our Iniquities, and we ſo far from eaſing him by our Repentance, that he is enforced (as it were) to eaſe himſelf by turning from ſide to ſide; from Mercies to Judgments; from Judgments to Mercies;1 Tim. 2.1 Tim 2 proving if at any time, or by any means we would eaſe him of the load of our ſins (under which he complains that he is preſſed) by our Repentance and Amendment of Life: And albeit he hath ſhaked this Land ſoare,Amos 2.13Amos 2:13 with his turning from ſide to ſide; yet ſtill he bears, ſo that we are not utterly p. 374conſumed, albeit ſtill he is wearyed with our abominations: Who could endure with patience, to be reviled to his face? boldly denyed, horribly blaſphemed, but the Lord? Who would abide to ſee his Bed defiled, his Image defaced, Children butchered, Goods ſpoyled, Word deſpiſed; but this patient God? Let us then exalt him for his patience, and bleſſe his name.

Yea, let every Soul of us take notice of God's Patience towards him in particular, and magnifie his name for this mercy; Think ſeriouſly with thy ſelf what thou wert, when thou firſt cameſt into the World; no ſooner didſt thou peep forth into the Light, but God might have ſent thee into Hell: And how long thou livedſt without God in the World; yet God's patience hath forbore thee to this hour. How many provocations God hath had from thee all this time? how many Lyes Oaths, Blaſphemies, hath he heard from thy foul mouth? how much wickedneſſe ſeen by thee, how many abominations ſeen in thee? yet he hath gone away (as if he ſaw not), and ſeemed to take no notice of what thou haſt ſaid and done, Pſal. 50.21. He hath held his peace, Pſal. 50.21. Iſa. 42.14.Ps 50:21Isa 42:14and bin ſtill, and refrained himſelf, Iſa. 42.14. Yea he hath hid thy ſins from the eyes of the World, and had a care of thy credit; for ſhould he diſcover what he knows by thee, thou couldſt not but bluſh to look any neighbour in the face; they would ſhun thy company.

Conſider further, that when thou haſt gone on in thy ſinful and impenitent courſe of Life, ſo that his hand hath bin up to ſmite, (his patience being even weary with bearing, Jer. 5.7.) his long ſuffering hath ſtept in,Jer. 5.7.Jer 5:7 and layd hold on the Sword of Juſtice, (as the Angel did on Abraham's) and pleaded for thee; Lord remember that he is but duſt; Gen. 22.11Gen 22:11It hath pleaded for thee (as Judah did for Benjamin to his Brother Joſeph, Gen. 44.18.) and hath prevailed ſo far,Gen. 44.18Gen 44:18 as that God layes-by his Sword, and bears yet longer with thee: ſo that God ſeems to ſay (as. Hoſ. 6.4.) What ſhall I do? Hoſ. 6.4. Hoſ 11.8.Hos 6:4Hos 11:8what ſhall I do? and, Heſ. 11.8. How ſhall I give up? how ſhall I intreat? Mercy having got the Victory, cauſeth God thus to ſpeak, What and What; How and How?

Thus God hath borne with thee, not three years only, but 30, 40 years, or more: he might have blaſted thee in thy ſpring, p. 375but he hath ſpared thee to thy Autumn, let not thy loo…eneſſe bring thee to the Fall of the leaf. What is this year but the time of thy Reprieve; and not barely ſo, but in mercy affoarded unto thee, that thou mayſt get thy pardon, which (if thou beeſt not wanting to thy ſelf) may be obtained. Say then (as, Mich. 7.18.) Who is a God like unto thee, Mich. 7.18Mic 7:18that pardoneth iniquity, and paſſeth by the tranſgreſſion of the remnant of his heritage? He retaineth not his anger for ever, becauſe he deligheth in mercy. And confeſſe with the Church, Lament. 3.22.Lament. 3.22.Lam 3:22 It is of the Lords mercies that we are not conſumed, becauſe his compaſſions fayl not.

But how few are there, that do make uſe of God's Patience? Some, inſtead of magnifying Him for it, make bold to queſtion His Juſtice, in bearing ſo long with evil Doers: This was Jeremiah's fault, Jer. 12.10. and David's, Pſal. 73.12, 13.Jer. 12.10. Pſal. 73.12, 13.Jer 12:10Ps 73:12Ps 73:13 and from thence he concluded (very raſhly) as if he had cleanſed his heart in vain, &c. But this is a great wickedneſſe ſo to accuſe God: Put caſe a State ſhould deferr the Execution of a great offender, apprehended and condemned, Would it be well taken, if any of us ſhould condemn that State, or that Councel of Juſtice, for ſo do doing? There may be juſt cauſe, as of Reprival of a condemned Perſon, ſo of ſparing a condemned ſinner.

Sometimes an Offender is ſpared in regard of ſome uſe that is to be made of him; It may be, to be the Executioner of ſome other; ſo God may ſpare the wicked for this end, that they may be as wiſps or rods to ſcoure and chaſtiſe his own. Thus Aſhur was ſpared for a time, and was ſent againſt a diſſembling Nation, Iſa. 10.5, 6. God uſed him as the rod of his ange…, Iſa. 10.5, 6.Isa 10:5Isa 10:6and ſtaff of his indignation. Sometimes God hath ſome good work to do by them for his Church and People: Cyrus was an ambitious man, a very Pagan, one that knew not God, and yet he is termed God's annointed, and God doth promiſe to aſſiſt him in that work he ſet him about for the good of his People, Iſa. 45.1.2.Iſa. 45.1, 2.Isa 45:1Isa 45:2

Sometimes, Offenders are ſpared in reſpect of the Birth that they travel with; ſo a Woman with child (that is condem…ed) is Reprieved till ſhe be delivered; (for however ſhe be wicked, yet the Child in her womb may prove a profitable member to the Common-wealth). So many a wicked man is with child p. 376with ſome ſin, and in travel with miſchief, and the Lord ſpares him, till he be delivered of it. Herod, Pontius Pilate, and Judas were in travel till they had put Chriſt to Death, and God ſpares them till they had brought forth,Acts 4.27, 28.Acts 4:27Acts 4:28 Acts 4.27, 28. And then the Law is executed on them.