Ingratitude Besides the share that we have had in those general mercies before mentioned which have not bin small Psal 68.13 Which of us all have not had many Particular nâ—eâ—cies multiplied on him by this our bountiful and gracious God Who called thee from amongst the Pots thy sooty and soylie condition to serve â—im Who planted â—hee in that fruitful Hill that Country County Town Parish Famiâ—y where thou enjoyest so plentifuâ—â—y the meanes of grace which many want Who hath protected and defended thee from the Cradle to this hour and when Father and Mother forsook thee took the charge of thee who hath cast out those â—â—ones which were naturally in thy heart Psal 27. Ezek. 11.19 36 26. Isa 4 4. 1 Pet. 2.11 Joh. 15.2 Psal 68.19 and clean ed thee from those foul lusts mortifâ—ing and subduing them in some good measure which did fight against thy soul Who was it that hath pruned thee with so many fatherly Chastisements and Corrections that thou mightest yet become more fruitful in a holy liâ—e and conversation Who is it that loadeth thee daylie with his blessings undeserved undersired unexpected every morning yea every moment renewed Hath not this good and gratious God done all this for thee and for every soul of us that stands here before the Lord this day Add unto all this that blessing of blessings Gâ—ft of all Gifts Joh. 4.10 his own Son who came down from Heaven was born in poverty lived in penury dyed with intolerable pain and sorrow and all to recover thee and me from our willful fall and to restore us to our former happinesse Now what retuâ—n have we made to God for all his mercies Hath he not great cause to say of us as David of his enemies they have shewed me hatred for my good will Psal 109.5 to the great grief of my Soul He expects Humiliâ—y and behold Pride He looks for Love and behoâ—d Envy for Liberaliâ—y and finds Covetouâ—nesse for Mâ—rcy and meets with cruelty c. Do you so requite the Lord O foolish People and unkind Math. 13.27 Heb. 6.8 We find a great complaint in Scripture of such Soyl as bâ—ings forth Thorns and Weeds and â—ares yet all these are good in their kind and useful to the wise but the worst fruit that the groaning Earth bears is man himself our sinful and unprofitable selves from whom God hath so long expected fruit but after all his cost and pains when he looks for fruit he finds none or worse bad fruit instead of good As this our Ingratitude should humble us for time past Use so we should be stirred up for time to come to make a better return to God than hitherto we have made that he may not be altogether deceived in his hopes When Showrs fall on a Dunghil they cause stink when in the Strees dirt if in desolate places they bring up weeds but if they fall in a Garden they produce herbs and flowres If in a tilled Field corn If in an Orchard fruit If the soyl of our hearts be foul with uncleannesse rank with covetousnesse sowr with lusts c. the rain which now falls upon us will cause an appearance of weeds in us but if you bring hearts thither like a well tilled Field or cultured Vineyard then you will recompense those Instructions which shall be given you with Increase of good fruit The ill requital that we have made to God for all the good we have received from him hath bin in part discovered Now give me leave to discover unto you the vilenesse of this vice Ingratitude that we may shun it and hate it And the rather because we have bin foretold that it is one of those sins that renders these times perilous 1 Tim. 3.1 I am not able with the best skill I have to draw it to the Life and Anatomize it as I ought Could we but see it in its own colours we could not but detest it I must desire you to rest satisfied with that rude draught of it which I shall present unto you And so first take notice that it is a Compounded sin it hath many poysonful Ingredients in it which makes it extreamly evil and amongst others these First Ignorance and such an Ignorance as whereunto mercy is deâ—yed Isa 27.11 He that made them will shew them no favour Isa 27.11 being a people of no understanding it being willful and affected Thus God complains of Israel Isa 1.3 Israel doth not know Isa 1.3 Hos 2.8 and Hos 2.8 She did not know The meaning is they would not know they did shut their eyes and would not acknowledge God to be the bestower of that good which they had in that respect the Oxe and the Asse is preferred to â—srael It is worâ—e then brutishnesse what Creature can you resemble an ungrateful Person unto unlesse it be to the Hog who eats up the Acorns which faâ—l from the Tree and locks not up unto it And yet though they look not up to the Tree whereon the Mast did grow they know their trough and take notice of them that use to feed them at it Secondly Idolatry Ingratitude doth not onely passe by without notice-taking of good bestowed but ascribes all to others Thus Israel ascribed all their plenty their Bread their Wine their Wool their Water c. to their Lovers or Sweet-hearts that is to their Idols and false Gods Hos 2.5 Thirdly Pride is another sinful ingredient that goes to the composition of it Hos 13.6 Their hearts were exalted saith God of ungrateful Ephraim therefore have they forgotten me Hos 13.6 And this is rendered as the reason why Hezekiah returned not to God according to that he had received his heart was lifted up in him 2 Chron. 32.25 2 Chro. 32.25 Psal 73.6 10. There is no one thing in the world that causeth unthankfulnesse so much as Pride Psal 73.6 10. It is Pride that causeth a man to undervalue the Mercy and to overvalue himself as if he deserved better thence it is that God doth so often and strictly warn Israel to beware of it Deut. 8.14 17. Prov. 6.16 Jam. 4.6 1 Pet. 5.5 is a sin that God abhors Prov. 6.16 and resists Jam. 4.6 and no marvel for it resists him other sins fly from God and decline him but this opposeth him to his very face Fourthly Envy that is the Daughter of Pride and will wait upon her Mother where the one is the other will be Non potest quisquam et invidere et gratias agere Sene. we grudge no men the praise of their kindnesse but whom we envy and hate And by experience we have found that true which Tacitus saith of extraordinary favours which lighting upon ill minds cause hatred instead of love whence arose that Proverb so often in use Save a Malefactor from the Gallows Quo plus debent magis oderint Senec. Ep. 19. and he will be the first that will
is sinne And this saith he none denyeth but the wicked only This he proveth for that vertues must be defined not by actions but by the end and likewise from the absurdity which otherwise would follow that an evill Tree should bring forth good fruit contrary to the saying of Christ before mentioned Thus then we answer this cavill Quoad substantiam operis Quoad modum Rom. 2.14 A thing done may be good in the Substance of the work and yet evill in the Manner of doing of it The Substance of every moral Action is its Conformity with the Rule of goodnesse that is the Law when that thing is done which is commanded by the Justice and Equity of the Law and thus the Gentiles which did by nature the things conteined in the Law did good And this Moral goodness in heathen men was without doubt pleasing and acceptable unto God so farr forth as that he liked the work and approved of it with that common allowance which he affords to all things Gen. 20.6 that bear any stamp of his own goodnesse The Circumstances or Manner of the Action consists in the Efficient cause or Person that doth the work and in the End or Scope that he proposeth to himself in the doing of it Heb. 11.4 In the Person is required Sanctification that the work may be acceptable And in the End a right Intention for albeit a good Intention makes not an Action good yet without a good Intention 1 Cor. 10.31 the Action cannot be accepted as good in God's sight The Glory of God in Christ must be the Scope of all our Actions And herein the Heathen failed as doth every other man in the state of Nature their Persons were unholy their consciences defiled their purposes perverse and crooked c. And so albeit the work they did was Ethically and Morally good in the sight of men and to humane purposes yet not being cloathed with all due circumstances they were not Theologically and Divinely good such as to be accepted of into any special favour of Grace yea so far were they from being so that they were no better in God's account then glorious sins Splendida peccata Aug. and beautifull deformities seemed they never so glorious in the eyes of men the like is to be conceived of the works of every unregenerated Person Use 2 Wherefore let every one that would bring forth good fruit and have some comfortable assurance of God's accptance thereof look to his planting Let our gifts of Nature be never so great and excellent yet Va soli Wo to Nature if she go alone Judg. 4.8 Barach durst not venture upon Sisera without Debora went with him no more may Nature venture upon any holy duty without Grace nor shall wee be esteemed for any other Trees then Barren and fruitlesse Joh. 15.4.5 whilst we remain in our naturall soyl of Corruption Without me saith our Saviour you can do nothing The Bud of a good desire the Blossome of a good resolution and the Fruit of a good action all proceeds from our spiritual plantation and ingrafting into Christ who is that Root from whence we have both sap and safety Object But we are all within the Vineyard branches of God's own planting we believe in Christ professe his name c. Resp. And it is a great mercy that we are so many Priviledges belong unto us in being so as the Apostle speaketh of the Jews Rom. 3.2 Wisd 4.9 Rom 3.2 But that external Plantation may not be rested in there are Adulterinae Plantationes Bastard Plants as Wisdom termeth them such as are not planted with that spiritual and internal planting before spoken of Thy planting it may be is from man's Injunctions Joh. 19.12 1 Pet. 1.18 1 Cor. 2.4 or out of some By or Politique respect If you do thus or thus you are not Caesar's friend Or by the Tradition of your Fathers or else the enticing speech of so me man's wisdom humane perswasions effected it and such as these are not Plants of the Father's planting Mat. 15.13 It affoards no further strength then to produce Figg-leavs meer formall and hypocritical Conformities wherewith to cover our nakednesse as Adam did after his fall The Father's planting is into the state of Grace and Regeneration and doth cause us to participate of the life sap and influence of the Root which kind of internal planting is that and onely that which will affoard us true and solid comfort without which the other will but subject men unto sorer condemnation for despising Christ in his Word and Spirit with whom in their Baptism they made so solemn a Covenant Vse 3 You therefore that professe your selvs to be branches of God's planting look to it that the fruits of your plantation be seen in your conversations If Figgs be not found under your leavs where shall we think to find them shall we gather Figgs from Thistles or can we think to find them sooner on the tree growing by the way-fide than on the tree that is planted in the Vineyard of the Lord And yet I read of ten Lepers that were cured by Christ of their Leprosy Luk. 17.16 17. and but one of them returned thanks and he was a Samaritane a stranger from the Common-wealth of Israel God's own arable would not pay the Tythe the wild Forrest did it Act 18.2 And St. Paul finds more kindnesse amongst Barbarians than his own Countrymen they receive him out of the Rain and Cold when his own Nation shall whip him and turn him into the Rain and Cold. Shall Mercy and Fidelity be without the Church and falshood be found in it shall Turks be given to good works as building of Temples Colledges Hospitals and we who call our selvs Christians and Believers spend our Zeal in defacing and demolishing of them Shall they make conscience of their Vows Promises Dealings and we that professe better come short of them many paces What a dishonour would this be to our Religion shame to our Profession And yet so it is to our shame be it spoken that many of us who have blessed means of direction and instruction for the due ordering of our hearts and lives which the Heathen want may yet be sent to School to learn moral honesty of them both in the detestation of grosse enormities and in the conscionable practise of many vertues Woe to such as give occasion to any to tell the World that it is better to trust a Pagan than a Professor and to have dealing with a Turk rather than with a Christian I know not how any such can make their peace with that of our Saviour Unlesse your Righteousnesse shall exceed the Righteousnesse of the Scribes Mat. 5.20 and Pharisees ye shall in no case enter into the Kingdome of Heaven Unlesse we have a Righteousness that goes beyond theirs how can we think to escape the nethermost Hell if we exceed them in unrighteous
march on resolutely You can easily apply it Our discords are the sweerest Musick in the ears of Papists Anabaptists c. they have weakned us strengthned them Sirs said Dion to his contentious souldiers your enemies see your mutinous behaviour pointing to the Castle wherein their enemies were Oh! that we would spend more then a few thoughts upon it our enemies see and are glad to see and make use of what they see in beholding our differences and discords and clap their hands to see us wring ours Highly to be commended were Basil and Eusebius who perceiving the Arrians to improve a difference that was betwixt them to the prejudice of the Orthodox Faith were soon reconciled and united their forces against the common enemy And we read in story that Aristides perceiving the open scandal that was like to arise by reason of the contention sprung up betwixt him and Themistocles he besought him mildly after this manner Sir We both are no mean men in this Commonwealth our dissentions will prove no small offence unto others nor disparagement to our selves Wherefore good Themistocles let us be at one again and if we will strive let us strive who shall exceed the other in Virtue and Love Oh! that there were such a strife between Minister and Minister Such a strife would be our glory Thirdly Unity and concord amongst God's Ministers is very acceptable and pleasing unto God and delights his spirit In the 2 Chron. 5.13 2. Chron. 18. we read that when the Trumpeters and Singers were as one to make one sound to be heard in praysing and thanking the Lord there the House was filled with a Cloud even the House of the Lord God drew near and manifested his gracious presence amongst them And Acts 2.1 11. Divers spake in divers Languages at once Acts 2.1 11. yet all consented in the thing which they spake for all spake the wonderful things of God and then the Spirit of God was amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fell on them and that in the likenesse of cloven tongues not of cloven hearts Thence Interpreters conclude Animarum unio concordia est optima d spositio ad recipâ—endum Spiritum sanctum that unity and concord is the best disposition of the mind for receiving of the holy Ghost But on the other side God is not present with his favour his spirit abides not where discord and dissention is That merry Cardinal intimated as much to his fellows in the Conclave when they could not agree about the choice of the Pope Let us said he untyle the House quia Spiritus sanctus nequit ad nos per tot tecta ingredi because the Holy Ghost cannot get in unto us through so many Tyles Differences and contentions amongst us keeps Gods spirit from us Nay yet more It causeth God to be highly offended with us and to smite us when we agree not that we may be made to agree together A very remarkable passage hereof we read in Socrates great difference and contention did arise betwixt two famous Bishops Socrat. Eccles Hist l. 8. c. 13.17 21. Epiphanius and Chrysostome insomuch that in a rage they parted asunder using some unchristian imprecations I hope said Epiphanius to Chrysostome that thou shall not dye a Bishop and I hope said Chrysostome to Epiphanius that thou shalt not return alive into thine own Country both which fell out accordingly for Eiphanius dyed at Sea as he was returning home and Chrysostome was deprived of his Bishoprick and dyed in exile Many were slain in taking parts the Cathedral Church and Senate House in Constantinople was burned to the ground in persuit of revenge A fearful president of Gods displeasure against the discords of his Servants think how God loathes that which he so severely punisheth Ridley and Hoper could not agree about black and white God made them to agree in red Lastly The after-throes that we put our Mother the Church unto by our Dissentions would be laid to heart Gen. 25.22 Rebeccah finding a strugling in her Womb cryed out Why am I thus So saith the Church Oh! why am I fruitful of Children when they prove such dissenting and diagreeing Children Diens Alexandr Apud Niceph. Time was when it was said by the holyest men that then lived in the Church non minoris esse laudis non scindere Ecclesiam quà m Idolo non sacrificare that it was no lesse praise worthy to abstain from renting the Church then to forbear sacrificing to an Idol These things well considered would without all question work somewhat towards unity and concord between dissenting Brethren whose divisions do cause great thoughts of heart in every faithful Christian who desires to see our Vines and Figg-Trees flourish Judg. 5.15 And provoke them to use all good meanes of reconciliation and hearken to all lawful proposals that may make for peace Now what these meanes are that by Gods Minâ—sters must be used whereby this unity and concord amongst them may be attaine d would be shewed And so besides those general directions before given these particular Rules are very useful First Let us make our peace with God for till that be done no peace can be expected with man Phil. 4.7 9. It is in Judgement that God divides our hearts I will divide them in Jacob Phil. 4.7 9. Gen. 47.7 c. St. Basil lamenting the discord that was in that Church imputes the cause thereof to mens contempt of their Heavenly King As did the troubles of Israel and the Judges arise from this that there was no King in Israel Questionlesse our dissentions are Paenal and Judicial punishments for that willful Rent which hath bin made amongst us and till God be appeased still dissention will abide You may read Zach. 11.4 of two Pastoral Staves Zach. 11.14 wherewith the Flock of God is fed the one is Beauty which signifies safety and protection the covenant made betwixt God and his People the other Bands which signifieth unity and concord amongst God's People Now the Staff Beauty God takes and breaks shewing their wicked dealing with the Covenant of God then Bands cannot hold This is our case it is to be feared our covenants with God have bin violated we have broken the staff Beauty and God in his just judgment breaketh Bands that it holds not Secondly Let our care be to stock our selves well with Heavenly wisdom that Heavenly wisdom which is from above that is with the knowledge of Divine things Such I hope is the Resolution of the associated Ministers of this County as appeares by their agreement Essex We resolve through the grace of Christ to contend daylie to the comprehension of that Ministerial knowledge and wisdome whereby we may understand our way and to study more and strive after that excellent Wisdom and Art of winning Souls c. Indeed we professe our selves to be Wisdom's Schollars yea Wisdom's Children Now Wisdom looks to be justified
Roabes Exod. 26.34 that causeth many a seditions Corah to invade the Priestly function That which they chiefly affect is the satiating of their Avatice This was the White that those Authors of Schism aimed at Rom. 16.17 2 Tim. 4.20 Deut. 13.4 2 Pet. 2.15 Acts 20.23 Boys his Remains on Hab. 1. as appeares Rom. 16.17 It was the love of the World that caused Demas to forsake Paul And it was the deceit of Balaam's wages that drew him to seek the ruine of God's Israel and from this base covetousness have many of our late divisions arose St. Paul was free from this Vice Acts 20.23 and Luther professed of himself that he was never tempted to covetousnesse and in this saith one I could wish that we were all Lutherans then I doubt not but there would be lesse contention and more peace amongst us Pride that is likewise a principal cause of our discords It is a Bastard begot betwixt a Learned Head and an unsanctified Heart which being once conceived in the soul it causeth it to swell till it bursts 1 Tim. 6.4 Phil. 1.16 1 Tim. 6.4 St. Paul tells us of some that Preached Christ of contention Phil. 1.16 that is they out of Envy and Pride desired to be esteemed better Preachers then he was Nazianzen speaking of such as raised contentions in the Church attributes it to the Pride that was in them Spirituales isti fastuosi c. These spiritual proud men judging and condemning all but themselves and accounting of every thing too too lightly Alsteel Chron. p. 520. when they are so disposed withdraw themselves from our company and refuse it as ungodly and wicked Luther shewed too much of this for when the Reformation at Wittenberg was wrought in his absence by Carolostadius he was so much discontented for that it was done without him that the doubted not to approve of those things which till then he had disapproved and to disapprove what before he had approved of to the great disturbance of what was wrought And a chief cause of Theodotio's heresie was as Austin relates a greater care to maintain his Reputation Ad quod vult Haer. 33. than the Truth For by the heat of persecution being driven to a denyal of his Saviour he thought it a disparagement to confesse his fault and therefore laboured to defend it by maintaining one denyal with another And thus some there are that having possest the World with a conceit of their abilityes study to defend what they have delivered and maintain their opinions held Non quia vera sed quia sua saith Austin not because they are true but because theirs fearing that otherwise they may suffer in their Reputation which they seek to maintain more then the Truth Anger and Envy is not seldom the cause of our Distractions A froward man saith Solomon sowoth strife Prov. 16.26 Therod l. 1. c. 2. Prov. 16.28 Arrius could not stifle his Envy against Alexander who had gotten the Bishoprick from him but vents his fury against him by accusing his Innocent truths of error and absurdity and calumninating of his writings Upon the like ground Novatus made a faction against Cyprian And divers others discontented Church-men against their Bishops and Superiors Eras Epist ad Card. Mog Erasmus speaking of Luther's writings saith that Many things he spake had others said had not bin complained of the self same things are condemned as Heretical in his writings that in Augustines and Bernards Works are read as Orthodox and regarded as pious senâ—ences Now if in case we had learned this lesson of Self-denyal all this evil would be cured and our Church not be pestered with so many discords as at this day are amongst us I shall end this Use with that Observation which Pliny hath of two Goats Plin. Nat. Hist lib. 8. c. 50. They meeting together upon a very narrow bridge under which a very deep and fierce stream glided and seeing there was no going blindly back nor passing by nor contending for Mastery they were content that one should lye down and the other passe over to secure both their lives from death and danger These are not times to contend in let us deny our selves for the common safety Lastly Use 4 I have a word or two of Use to you that are our Hearers by way of Caution 〈◊〉 â—â—â—â—â—ition you have heard what our Duty is we are to be as One in our Master's business now then First Hearken you to that which the Apostle saith Rom. 16.17 18. Rom. 16.17 18. Eâ—plained I beseech you Brethren mark them which cause Divisions and Offences contrary to the Doctrine which ye have Learned and avoyd them for they that are such serve not the Lord Jesus Christ but their own Bellies and by good words and fair speeches deceive the hearts of the simple The Apostle puts on the Person of a Supplicant not for his own profit but ours The Parties concerning whom the Apostle useth this vehement intreaty are the Authors of Dissention such as cause Divisions and Offences The Duty required of us is first to mark them have a jealous eye over them and put as it were a mark on them that you may know them from others and not be deceived Secondly avoyd them as you would a Serpent saith one in your way and poyson in your meats The Reason of this Admonition is two-fold First they serve not Christ but their own Bellies whatever they pretend of the service of God they have base ends of their own they serve themselves and their own turns whatever becomes of the service of Christ knowing that there is no fishing like to that in troubled waters Secondly they deceive the hearts of the simple by faire words As Cheaters use to do drawing on to play and then cozen by cogging of the Dye And this is that which our Saviour requires of his Sheep that they hear not the voyce of the Stranger Joh. 10.5 they that are the Sheep of Christ will not follow such but avoid them and flye from them Joh. 10.5 lest they should be seduced by them It is not safe to reason with such seducers 1 Tim. 6.5 If He might not 1 Tim. 6.5 Sozom. lib. 7. c. 7. much lesse a private Christian We read in Ecclesiastical Story of Placilla the Empresse that when Theodosius Senior desired to conferr with Eunomius the Heretique she disswaded him very earnestly lest being perverted by his speeches he might fall into Heresie As did Anastasius the second Bishop of Rome Jac. Reu de vit Pantif p. 42. who whilst he sought to reduce Acacius the Heretique was seduced by him Secondly If differences happen to fall out amongst them be not offended thereat Wo unto the World because of offences saith Christ it must needs be that offences come but wo be to that man by whom the offence cometh Mat. 18.7 Interpreted Mat. 18.7 there is a threatening a condemning wo belongs to
9. but if we grieve it is a Testimony of our Love to God Love to Man and Love to our own Souls Use 1 We are deeply guilty then before God in so sleight a passing over his complaints and light a regard had of the wrong dishonour that is done him by sin Are not our Eyes are not our Ears acquainted daily with the horrid Impieties Prophanations Abominations that are practised and committed Yet who is affected with it unlesse it be to laughter for such a Genetation there is in the World that can solace themselves as freely to see men run into all excesse of wickednesse and impiety as if some great good had befallen them Ah! that we should make our selves merry with that which angers God is a burthen to him and should cause us to mourn It is the highest piece of a Divellish nature to sport at sin none but Devils do it if the Devils in Hell are at any time merry or glad or if we should imagine that they did upon any occasion laugh and rejoyce When is it think you or at what is it if not to hear men swear blaspheme to see them swill and be drunk and commit other abominations to the dishonour of God and damning of their own Souls Use 2 Let us not be like the Devill but contrary to him and grieve for that which he takes pleasure in let us take God's Cause to heart and mourn for the sins of the times whereby God is so highly dishonoured which way can you cast your eyes but you shall have sufficient matter administred unto you of grief and sorrow Who can walk the streets and not hear a thousand Oaths and Curses in a day especially in some Market or on some Fair Who can come into a shop and not find lying cousenage and deceit there that is as the Foreman of the shop and hath the chief hand in putting off bad Ware Whither can you come and not behold Pride and Vanity upon the Heads and Backs of all sorts Psal 119.53 and Sexes Psal 119.53 Horrour hath taken hold upon me because of the wicked that forsake thy Law saith David and yet more Rivers of tears run down mine eyes because they keep not thy Law ver 136. Ver. 136. which however some of the Ancient as Hilary Ambrose Angustine yea and some of our Modern Writers likewise understand it to be spoken of his own eyes in regard of the transgression of them and their offence yet it is generally understood and ordinarily referred to Men because they keep not God's Law but break it daily A Law so righteous holy and good and the Law of so great and gracious a God this opened the fluces of his eyes and sent forth a swift Current of Tears What would he have done think you had he lived in these daies to have heard our Oaths and Blasphemies and beheld our sinful and wicked conversation Surely he would have wept an Ocean Our Times call for not only a David's Eye but a Jeremiah's Head to weep day and night for the wickednesse thereof Old men contemn God Young men provoak God All men offend God yet few or none are affected in the Cause of God Complaining times indeed these are the Poor complain of the Rich that they are too cruel The Rich of the Poor that they are unthankful The Buyer complains of the Seller that he is deceitful the Seller of the Buyer that he is unconscionable The Borrower of the Lendâ—r that he is uncharitable the Lender of the Borrower that he is forgetful Thus one complains of another whilst God complains of all yet we can hear his complaints without remorse may more we can be merry when he mourns and grieves It was once sad to see in Israel at once a weeping Saviour and a deriding City Luk. 19.41 How is it now think you to hear a God complaining Luke 19.41 and a Nation mocking and persisting in sin Have you no regard all you that passe by Lam. 1.12 albeit all passe by with a regardlesse eye and will not Behold yet those that stand betwixt the Porch and the Altar should have regard Lamenâ— â— 12 It is to the Dresser that the Vinitor doth addresse himself and make his grievance known as you find in my Text Then said He to the Dresser Behold What the grievance is that must be beheld is in the next place to be considered These three years I come seeking fruit on this Figg-Tree Text. and find none The Gravamen or fault complained of is specified to be the Sterility and Barrennesse of the Figg-Tree He complaines not of the Imperfection or Paucity of Fruit but of the Nullity He found none And this is aggravated First From the Time of standing three years time enough to Root and Settle the Husbandman had not bin hasty with it but long borne and expected Fruit from it Secondly From the meanes affoarded to it and pains bestowed on it to further the fruitfulnesse thereof implyed in these words I come seeking Fruit on this Figg-Tree He had not bin wanting to it it was a well-manured Tree his eye had bin ever on it it grew in his own Vineyard yet not a Figg to be found on it We will begin with the Grievance or fault complained of the barreness of the Figg-Tree And find none Text. It seems by this that it was a harmlesse Tree none of those that bare such Figgs as Jeremiah spake of Jer. 24.8 Ficos valde malos Figgs so bitter that none could eat Such fruit was not hid under the leaves thereof Had such fruit growen upon it it may be we would conceive that it deservingly might be deemed to the Axe and fire but being only barren it might be rather born withall But we are to know that Barrenness in a Figg-Tree is fault enough Doct. Had it bin a Thorne or Bramble the Husbandman would never have expected Figgs from it For no man gathereth Grapes of Thorns or Figgs of Thistles but being a Figg-Tree and so fitted for Fruit and a planted Figg-Tree as before hath bin shewed and so qualified for bearing of good Fruit just cause there was to complain of its barrennesse If we peruse the Scriptures we shall find First many sad complaints made by God against his People for their very Omissions Judah is complained of and branded for their not serving of God Mal. 3.18 Eccles 9.2 Isa 46.7 Aug. 1.2 Eccles 4.1 1. Cor. 5.2 Amos 6.6 Rom 3.10 11 12. Psal 14.2 3. Mal. 3.18 and not sacrificing is taxed as well as Prophane service Eccles 9.2 The People of God are blamed for not stirring up themselves to take hold on God Isa 46.7 and for not building of God's House Hag. 1.2 The Oppressed had no Comforter Eccles 4.1 The Corinthians are blamed for not mourning and for neglecting due censure of the incestuous Person 1 Cor. 5.2 Scripture is full of such complaints There is none that doth good the fear
12.2 When the Rent Day was come He sent that he might receive of the Fruit of the Vineyard Mat. 22.2 He allowed these Farmers time to make their Rent before he sent for it all which time he forbore with patience This God doth that he may be justified Reas and every mouth stopped before Him Should He require work and not allow time to do it in it might be thought Tyranny in Him as it was in Pharoah to require the tale of Brick of the Children of Israel and yet allow them no straw wherewith to burn their Brick nor yet time to gather it But we read of that Figg-Tree which grew by the way-side that it was cursed for its barrenesse Object Mark 11.13 Resp when the time of Figgs was not yet come Mark 11.13 Some answer it thus Had not man fallen that Tree had not bin barren for before the Earth was cursed for Man's transgession all Fruits should have bin more frequent and aboundart yea almost continually like the Trees in the Paradise of God And so our Saviour to shew not onely his Power but his Righteousness cursed it because it was not so fruitful as it was by Creation taking no notice of the unfruitfulnesse of it or of the wanâ— of Fruit which came to passe at this time of the year by reason of the Curse through our corruption Secondly That may be understood of the Vintage and time of gatheâ—ing Figgs according to that of Mathew Math. 21. 21.34 When the time of fruit grew near that is of gathering and Inning of it which not being yet Christ might well expect Fruit from it Thirdly Although the time of Ripe Figgs was not yet yet green Figgs might have bin upon it It was a season for some Fruit Vid. Danaeus Quaest. in Evang. secund Marc. Quaest 48. p. 192.163 albeit it had not attained to its perfection The Figg-Tree as before hath bin shewed you is a plant if not altogether barren that yields a continual succession of encrease whilst one Figg is ripe another is green Christ looked for some Fruit from that great shew of leaves had he found but green Figgs only it is likely that it should have escaped blasting Fourthly That punishment was not inflicted properly on the Figg-Tree but upon fruitlesse and barren professors signified by that Figg-Tree That which was done to this Figg-Tree was done in a figure Mystically and Parabolically Seda For Christ did not onely speak Parables but work Parables and this was no other then a Real Parable of His and that which Christ aimed at herein was to teach his Disciples and us in them how much he hated an unfruitful Profession and to foreshew what judgments should befall that barren Generation for their unfruitfulnesse For this end he took the liberty to destroy that Planâ— though without fault and well he might for as he made all things for his own glory so he hath power to use them at his pleasure that his Church may be edified and his own name glorified It is an ordinary and usual Plea that is brought by many Vse want of time They would Hear Read Pray c. but they have no time to do these things why how comes that about God requires no Duty of us but he allowes us time to do it in if we had but wisdom to apprehend it there is a time allotted to every purpose saith Solomon Eccles 3.1 9. Eccles 3.1 9. there is no Action nor Accident intent and event incident to the affaires of this life but hath some part and portion of time layd out for it Indeed there is no part of time there mentioned for Repentance and bringing forth of good Fruits nor is there any part of time layd out for sin and doing ill and the reason may be this for that well-doing is a duty which must be concurrent with every moment of time The businesse of Salvation is to have every season nor is there any time or season allowed for sin no moment of time should be allowed to it yet that which should have a share in all seasons hath the least and that which should have no part of time hath the most It is no want of time but waste of time we have cause to lament we are wanting to our selves and that will make to our greater condemnation as in the next point you shall hear Use 2 Let no man be offended at the leasurely-pace that God's Justice walks God allowes to the barrennest Tree a time and a fitting time for the bringing forth of Fruit Let none grudge any that time which God hath lent them 2 Tim. 2.2 25. Ubi paterfamiliâs largus est dispensator ejus non debet esse tenax Ubi Deus Benignus est homo non debet esse Austerus Aug. Psal 13.3 94 3 4. Jer. 12.2 3. but patiently waite proving if at any time God will give them Repentance Where the Master of the House is liberal the Steward should not be hold-fast and miserable where God is merciful man should not be cruel And yet the very Saints of God seem sometimes to be somewhat troubled at God's patience Psal 73.3 94 3 4. Jer. 12.2 3. But that should not be If God in Justice had destroyed the Samaritans when the Apostles would have had them destroyed How should they afterwards have bin converted by the preaching of Christ Had Demas bin hanged as soon as ever he began to play the Thief how should he have bin converted unto Christ upon the Crosse or Christ have bin glorified by his confession of Him Had God taken away Paul when Paul began first to persecute the Church how should the Church have bin confirmed in the Faith of Christ by the Doctrine of Paul as now it is If thou wouldst have Fruit leave a Tree saith Augustine and if thou woulst that thy Brother should Repent grudge him not his life And so we passe to a second Observation which concerns the aggravation of the fault Doct. 2 Time allotted for bearing Fruit neglected aggravates the fault The longer time the greater crime Solomon speaking of the ignorance of man in not knowing of his time compares him therein to Birds and Fishes that fall ignorantly and suddenly into a net or snare Eccles 9.12 Eccles 9.12 And Jeremiah preferrs the brute Creature before man therein who yet is a Creature far more excellent Jer. 8.7 8. and better able to make use of his time being endowed with reason which they are not Now this must needs be an Aggravation to his sin to throw his 〈◊〉 to the ground and become like the Beasts that perish 〈…〉 he mâ—tched with a Beast is a great disparagement to man's nature and to be like to a Beast in that sense is worse then to be a Beast indeed To be a Beast is without any fault in the Creature God made it so but to be a man a Christian man yet to be like a Beast is not
without mans fault and sin and so Aggravates More Particularly you shall see the Point proved in sundry Instances This aggravated the sins of the Old World as appears by that of Peter 1 Epist 3.20 God waited all the while that the Ark was preparing expecting their amendment and turning 1 Pet. 3.20 but they jeared when they should have feared and so the Flood came and swept all except eight souls from off the Earth and it was layd to the charge of Israel Jer. 8.7.8 as an aggravating circumstance of their wickednesse Jer. 8.7 8. the Fouls of the aire are preferred before them as having more skill to know their time and observe it than they had and it is rendred as one cause of their great Fall They should so fall as to rise no more vers 4. And this was that which Christ bewayled with reats over Jerusalem Luke 19.41 42. Oh! Luke 19.41 42. Enlightened if thou hadst known at least in this thy Day the things that belong to thy peace but now they are hid from thine eyes This was no small aggravation of Jerusalems sin that she knew not what concerned her happinesse No not on that their Day that time that was now lent unto them that Christ was amongst them and did Preach unto them And what was likely to follow thereupon Christ shews in the words following Thy enemies shall cast a bank about thee c. And the reason of all these fearful Judgments that would befall them is this because thou knewest not that is wouldst not know the time of thy Visitation Revel 2.21 This likewise did aggravate the sin of that Jezabel of whom we read Revel 2.21 God gave Her space to Repent of Her fornication but She had neither bea rt nor grace to make good use of it for which God threatens to cast Her upon a Bed of sickness and inflict a grievous Disease upon Her Vers 22.23 and plague all those that commit adultery with Her with many soare Judgments and that He would sweep away her followers the Children of her fornication with violent death vers 22.23 and all for that she despised this mercy of making good use of that time granted to Her to bring forth the Fruit of Repentance I shall not need to insist any longer upon the proof of the Point being in these few Instances sufficiently cleared I shall onely render you the reason of it and then come to apply it Reas 1 It is a controuling of Gods Wisdom who layes out for us the fittingest season He is the Disposer of times and hath appointed them as Job speaks of this Life Job 14.14 all the dayes of my appointed time But this choyce of God for us we sleight and think he hath not given us a due and fitting portion of time we will choose for our selves Secondly The greater the mercy is the greater is the sin in the contempt of it To neglect the time affoarded for our good is a despising of the Riches of Gods goodnesse and mercy saith the Apostle Rom. 2.4 we are said to despise a thing not onely when we set it at nought Act. 13.41 Prov. 15.5 Prov. 5.30 1 Thes 5.20 and make leight accuont thereof as Acts 13.41 Behold you despisers and wonder But likewise when we neglect to make the good use thereof which we ought So Children that follow not their Parents Counsel are said to despise it So the leight regarding and carelesse hearing of the word is a despising of it Prov. 1.30 1 Thes 5.20 And so in this Case we despise the Riches of Gods mercy when we make not the right use of his patience and long-sufferance in being led thereby unto repentance And how provoking a sin that is I shall hereafter shew you but for the present leave it to your felves to consider of And now let us put what hath bin said to some Use Use 1 By this it may appear that long-life is not alwayes a blessing it may be given for the hurt of the owner To the wicked it is not a blessing through their own default it may be prolonged and continued to fill up the measure of their sin as in the next verse shall be shewed Use 2 If this be such an aggravating Circumstance of the sin of sterility and barrennesse in not bearing and bringing forth fruits meet for Repentance and new Obedience then it makes exceedingly against this sinful Land in general and many of us living within the pale of the Church in special What Nation under Heaven hath God come so near unto in mercy in this respect as he hath to us What a long Jubilee hath this land enjoyed Jer. 13.27 how long hath God waited expecting our amendment saying as Jer. 13. last When shall it once be Not onely three years but threescore yea fourscore years and upwards have we enjoyed Halcyon dayes to the admiration of all other Nations of the World Under the Reign of Queen Elizabeth we had a flourishing Land and Church for the space of 44 years and 4 months Under the Reign of King James 22 years the Church of England flourished Under the Reign of King Charles almost 23 years 11 months till a Cloud overcast our Sun All which time we have had our standing and yet do remain in his Vineyard a growing Figg-Tree but whether this fourth year be the year of reprieve God only knows but we have cause to fear it for the time of fruit is not yet Acts 5.31 We read Acts 9.31 that when the Church had a little rest throughout Judea and Galilee and Samaria they were edified and walking in the fear of God and in the comfort of the Holy Ghost they were multiplyed But hath it bin so with us Indeed the long time of peace enjoyed hath bin an edifying time we have improved it to edifying and building never so much in any Age within such a space of time but what edifications have we reared Surely sieled Houses for our selves glorious Structures goodly Fablicks for the credit of our Worships which we have Built by the strength of our Purses as Nebuchadnezzar did great Babylon by the might of his Power and for the honour of his Majesty Every City Town Village is graced with such but the House of God lyes wast the inward Temple of our souls is not kept in good reparation Isa 1.8 It is like a Lodge in a Garden of Cucumbers like a be sieged City Isa 1.8 But I shall come somewhat closer and with Athanasius and Theophylact apply these three years to the three Ages of man Youth Manhood and Old Age and endeavour to give you a taste of the Fruit that is produced by us in each of these Years or Ages which being done I hope we shall be convinced of much guilt that lyes upon us by reason of our neglect of the time allotted us for Fruit. As for out Infancy and Childhood spent in misery and folly and ratled
and ridiculous Creature These are the signes of wisdom and promise it but if wisdome be wanting and no Wine within it is a folly to have the Bush hang forth Dionysius distoabing Apollo of his golden Cloak said Nec aestate nec hyemi vestis haec convenit So do many saith Ambrose play with God and deceive their own souls in the businesse of Repentance or As the Philosopher said of marriage In youth I was too young in middle age I had other businesse and now I am â—oo old to mind it So say some old men who think it as much too late to become godly as young men think it too soon Oh! That we should live to this age and yet be now to learn to become godly and yet which is worst of all to think our selves too old to be taught that when we perceive our faces and eyes look drooping to the Earth yet our spirits are never a whit the more lifted up to Heaven that when every man can see and say that we are spent and come even to a period of our dayes yet no man can say that we are come to the beginnings of grace Such as are aged and godly God seems to boast of Act. 21.16 Dan. 7.9 Rev. 12.9 Acts 21.16 these resemble the Antient of daies but to be old and vitious these resemble the old Serpent our gray haires make our sins to be the blacker and powre contempt upon us See then you whose Allmond Trees do bloom that you bear better Fruit then such as doth presage the boyling-Pot Jer. 11.13 Jer. 11.13 Rev. 22.7 12 20. Jer. 20.15 If God comes as come He will and that very quickly and finds no Fruit or no better Fruit then generally this Age bears it will be very sad with you You will have cause to curse the time that ever iâ— was said a man childe is come into the World It is high time for such to look about them Old age is the Winter of our life No Spring to be expected but that of the Resurrection which shall be to Salvation or Damnation And yet who so old but hopes for longer life No Stake so old we say but may stand one year longer in the hedge True but yet ere Winter be over it may be pluckt up and cart into the fire Thus I have shewed you what the three years or ages of man's life produceâ—h these three years many of us have stood in the Vineyard of the Lord and yet the time of Fruit is not yet come how can we answer it I might come a little nearer home and apply it to this Place Parish Congregation and every particular soul within the hearing but I hasten to a second Use Use 2 Which is to exhort you all both one and other of all Ages to make better use of your time then formerly the very best stand in need of this Exhortation Think that Voyce of God spoken to you all It is sufficient that we have spent the time past after the lusts of the flesh 1 Pet. 4.2 3. and thereupon make good use of the time remaining that you may become Fruitful that God may find some Figgs under the leaves of your Profession lest it encrease your condemnation I might say much and use many Motives that this Exhortation may take with you and become effectuall Indeed all that can be said is little enough nay not enough unlesse God be pleased to accompany it with his blessing Some considerations I shall commend unto you and leave the successe to God First Consider the worth of Time Many things are far fetcht and dear bought fit for rich Purses and curious Palates but there is a poor contemptible herb in the Garden Time more precious then all this we passe by with neglect which is especially worth our gathering Time in it self considered as it is God's Creature is more pretious then Gold Some Philosophers have defined it to be Eternity limited It is the onely measure out of which God powres out all his gracious administrations and for the continuance whereof he keeps all the Celestial Orbs at continual work daylie and hourly It is a most precious Cabinet albeit in it self empty and made to contain in it the most precious Jewel that ever the World had Gal. 4.4 Gal 4.4 Every moment of time brings some blessing or other with it Thou crownest the year with goodnesse saith David Psal 65.11 Psal 65.11 It brings Heaven and happinesse with it to such as will accept it In which regard saith one every Minute of It is as much as Heaven is worth for that Heaven and our Souls Salvation lies upon the well using and improving of it Nor is all the wealth in the World able to purchase one hour's time when Death and Judgment come nor to recover one hour's losse Other things may be recovered and â—â—cht back again If we have embezelled our estate by ill Husbandry we may repaire it by thrift and industry If we have morgaged our Lands the Morgage may be satisfied and the Land restored if we have pawned our Plate or Housholdsluff they may be redeemed Health lost may be recovered Jewels lost may be found albeit cast into the Sea as Polycrates his Ring was which a fish bought in the Market brought back again into his Kitchen Yea God's favour and loving countenance lost may be regained if sought in Time but Time it self being lost cannot be recovered at any hand Of it we may say as one doth of Virginity Jewels once lost are found again this never It 's lost but once and once lost lost for ever Let it be secondly considered by you how short the time is that is allotted to you for the bringing forth of Fruit for albeiâ— it be sufficient for the performance of special and commendablâ— Actions in case the whole be employed yet it is but the time of Life at longest and what is that but a day and that not a natural but an artificial day consisting of 12 hours Hohn 11.9 2 Pet. 3.8 John 11.9 Indeed a thousand years with God are but as a day the eldest man that ever lived lived not out that day we live but an hour of that day they lived Of a thousand years Adam lived 930 and left but 70 for us which is but the twelvth part one hour of that day Yet none may reckon upon the whole twelve hours our Sun may set at Noon not one of a thousand fullfills his natural course and runs through all the hours of that Day Amos 8.9 To speak as the truth is we live but a minute of an hour no more time can we make reckoning of but the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Punc◠〈◊〉 est quâ—◠〈…〉 the very instant time and moment that we now live which is but a point like too lines laid acrosse which touch but in one place Time past and time to come toucheth not only â—hat minute we live toucheth and none
the true Religion professed and by Authority maintained we have his Ordinances the Word and Sacraments continued His favour hath many wayes bin manifested in many great deliverances that we have had We have strong Walls about this Nation a great Navy by Sea Strong Forts by Land Valiant Souldiers expert Commanders c. But it is in vain to rest upon any of these All these will be but as paper walls whilst those sins are so common amongst us that provoke God's wrath against us When Phocas had killed his Master Mauritius the Emperour like another Cain he laboured to secure himself by building a mighty Wall about his Pallace but he heard a voyce by night that told him Albeit he built Walls as high as the Clouds yet sin within those Walls would undermine all He was a Noble and wise Captain of whom I have read who being moved to take upon him the defence of a strong City and encouraged thereunto from the strong Fortifications about it inexpugnable walls of it and the plentiful Ammunition that was in it demanded of them If there were any covering betwixt it and Heaven if they had any defence against God's Vengeance whom by sin they had provoked It is in vain to ask what strenth we have by Sea or Land but let us enquire on what terms we stand with God Let us draw our eyes from Walls and Towers and make God our Tower and Fortresse if we would be safe Zach. 2.5 Yet to come a little nearer Zach. 2.5 let none of you content yourselves with the Priviledge of Christians unlesse you live the life of Christians nor flatter your selves with an outward Profession nor any other outward priviledge It will nothing availe you that you are chosen out of the rest of the World Tim. 2.14 to be a peculiar people unto God unlesse you be purged from your iniquities and be zealous of good works Nor that you have the Covenant and the seals thereof the glorious Gospel of Christ and the Sacraments that you have bin Baptized and thereby admitted into the Family of God and have eat and drunk at His Table if you live not as Children and Servants ought to live for then these will be to you 1 Sam. 15.27 28. but as the lap of Samuel's Garment in the hand of Saul the pledge of your rejection Nor are these temporal Blessings which God hath bestowed on you say it be greatnesse or high place or the like sufficient Arguments of God's Love or pledges of your Salvation unlesse withall you have the Grace to employ them to the Glory of the Giver and to use them to those holy ends for whith they were bestowed Where God hath bestowed the Seed of his Mercies with a liberal hand He expects a fruitfull harvest of righteousnesse and true holinesse But if we return no crop or bring forth the Tares and Cockles of sin and wickednesse we shall be but nearer the Curse and his many benefits shall serve but as so many arguments to aggravate your sins and encrease your Punishments And so much let sâ—ffice to be spoken of the Severity of the Sentence denounced against this Figg-Tree Cut it down We come now to the Equity of the Sentence Why cumbereth it the ground God need not give a Reason of his doings Job 9.12 Job 33.13 2 Sam. 16.10 his Judgments although not alwaies manifest yet they are alwaies just yet that he might be justified and the mouth of wickedness stopped he is pleased to stoop so low as to render a Reason of his severity and to impart to us an account of the ground of his proceedings thus he deals with the Dresser as if he should say Think it not strange that I deal thus severely with this Figg-Tree I will give thee my Reason Terram reddit otiosam It is not onely barren in it self but it cumbers the ground Doct. Josh 7.10 11. Lam. 3.39 40. Isa 42.25 57.17 Jer. 13.22 30.15 2 Thes 2.10 1 Cor. 11.3 〈…〉 and causeth barrennesse drawing away nourishment from other Plants that would bear fruit In General then let us pitch our thoughts awhile upon this Truth God's severest Judgments have alwaies most equitable Reasons When God strikes there is some Cause evermore some Motive for the inflicting of evill Josh 7.10 11. Lament 3.39 40. Isa 42.25 57.17 Jer. 13.22 30.15 2 Thes 2.10 1 Cor. 11.30 It is a natural Conclusion as well as Divine that when God is angry he strikes and when he strikes he is angry This Judgment saith Calvin speaking of the Barbarians censure of St. Paul was common in all ages that those who were grivously punished had grievously offended For God to the end that he might make the world without excuse would have this deeply rooted in the minds of all men that calamity and adversity and chiefly notable destructions were testimonies and signs of his wrath and just vengeance against Sin and there upon did the very Barbarians conclude against Paul Act. 28.4 that he was a Murtherer when they saw the Viper hang upon his hand that had leaped out of the fire whom though he escaped the Sea yet vengeance would not suffer to live Acts 28.4 That God strikes not in such anger but with relation to sin is a Doctrine that a man need not to be catechized in He needs not read Fathers nor Councels nor Schoolmen nor Summists nor Casuists saith one no nor the Bible it self out of which we may bring multitudes of proofs to strengthen it The very natural man can so conclude albeit he may err when he comes to particulars as those men of Malta did who descended hastily and inconsiderately to particular and personal Application Had they known Paul or known him guilty of Murther or any such heinous crime there had been some ground for their censure For when the sins of any are notoriously and manifestly known unto us especially if they be such as God hath threatned to punish with such Judgments in such a case it is not unlawful to judge That for those sins God hath justly smitten them Psal 52.6 7. But when we judge a man guilty of some great sin albeit we know no sin by him onely for the Affliction that he endures and the Judgment of God that is upon him is great rashnesse And for this Job's friends were reproved sharply Thus the men of Malta failed they judged that the Judgment upon this man St. Paul was an evidence of his guiltinesse in this offence of Murther For there were many crimes and those Capital and such as would have induced death on this side of Murther but they stopped at none till they came to the worst and therein they transgressed the bounds of Charity and were faulty But that God is angry when he strikes and that he hath just cause to strike when he doth is an undeniable Conclusion from the Dictare of Nature as well as Scripture For God is a righteous God Reas
and cannot do other than right unlesse he should deny himself which is altogether impossible for him to do Gen. 18 25. Deut. 32.4 Job 8.3 34.10 11 Rom. 3.5 6. Secondly He is gracious and slow to anger Exod. 34. Favours are from God's own bowels but Judgments alwaies are forced as the Bee stings not till it be provoaked Thus it is in the maine Poynt of a man's eternall estate man's Salvation is ex mero beneplacito The gift of God is eternall life but his damnation is never without a cause in man The Soul that sinneth shall dy so is it in this case of lesser Good or Evill We may make good Use of this Vse in all Judgments and afflictions that befall our selves or others seem they never so severe Let us learn to justify God and clear him from all injustice Psal 51.4 Rom. 3.4 David indeed complained justly of his enemies that they persecuted him without a cause Psal 35.19 that is In respect of them he had given them no cause so to do but who can charge God with this injustice but he must charge God foolishly and impiously He never smites till he be provoked nor alwaies then God when he doth smite exacteth lesse of us then our sins deserve as Zophar said to Job 11.6 An Ounce of Judgment was never without a Pound of Sin Yet when any Judgment lyes upon us we are too apt to think that God deals therein over-severely with us and are ready to cast a sullen frown upon God with Cur me coedis Why dost thou smite me It is storied of Titus Vespasianus the Emperour that lying on his death bed and looking up to heaven he complained of his Gods saying Immerenti sibi vitam eripi That he deserved not to dy having never committed any thing in his whole life whereof he repented but one surely he had so much the more cause to repent him now But why speak I of him Job was a holy godly man and confessed his own vilenesse and guiltinesse before God as appears Job 40.4 yet he had in himself a secret conceit that he was not so vile and sinfull as to deserue such heavy Afflictions as God had laid upon him which was the reason of God's so speaking to him Job 40 4. Ver. 8. vers 8. Wilt thou also disanull my Judgment Wilt thou condemn me that thou maist be righteous The best of us are apt under heavy afflictions to disanull God's proceedings with us and question God's righteous proceedings therein but this may not be we may not give liberty to tongue or thought to murmur or repine under God's stroaks But First Learn Silence Job 4.4 6. Psal 39 9. and with Job to lay our hands upon our mouths Job 40.4 5. and with David Psal 39.9 to be dumb nor onely bind our Tongues to the good behaviour that they do not speak impatiently against God but our very Hearts must be kept from inward repining and fretting against him Psal 62.1 Psal 62.1 Truly my Soul keepeth silence unto God Secondly Acknowledge God to be just in all that hath befallen us I have sinned said holy Job What shall I do to thee Job 7.20 Psal 119.75 ô thou Preserver of men This David confessed I know O Lord that thy Judgments are right and that thou in faithfulnesse hast afflicted me Psal 119.75 Which saying of David Mauntius the Emperour used when his Children were slain before his eyes and after that his own eyes put out Righteous art thou O Lord and just are thy Judgments Thus it should be with us in all Judgments that befall a Land or Nation seem they never so severe and sharp Let us learn to justify God therein As did the Princes of Israel and the King himself When God punished them by Shishak they said The Lord is righteous 2 Chr. 12.6 Lam. 1.18 Neh. 9.33 Dan. 9.14 Mich. 7.9 2 Chron. 12.6 the like confession did the Church make Lament 1.18 So Neh. 9.33 Dan. 9.14 Mich. 7.9 They have not onely confessed God's righteousnesse therein but his Goodnesse and Mercy some mitigation of the rigour of Justice some cause of admiring rather his Indulgence towards them than of repining against him for his severe dealing with them Lam. 3.22 Lament 3.22 It is the Lord's Mercy that we are not utterly consumed that is from being a People because his compassions fail not Thirdly Patiently bear the soarest correction that God is pleased to lay upon us out of this perswasion that we have deserved more Thus Ezra speaking of the extream Judgment of God upon his People in the Babylonish Captivity which was the extreamest and heaviest Judgment that ever God had inflicted upon any people under Heaven as appears by that we read Lam. 1.12 Dan. 9.12 yet he confesseth Lam. 1.12 Dan. 9.12 Ezr. 9. 13 Thou our God hast punished us lesse than our Iniquities deserve Ezra 9.13 When their uncircumcised heart is humbled saith God then they shall accept of the punishment of their Iniquity Lev. 26.41 Mich. 7.9 10. Levit. 26.41 that is they shall willingly bear them Well may that Offender bear a brand in the hand who saves his neck Mich. 7.9 10. Ransack thine own heart and thou shalt find that thou hast deserved that which thou sufferest more 1 Joh. 3.20 and if thy conscience condemn thee God is greater Fourthly If in case the Cause and Reason of God's severity be unknown unto us yet let us learn to justify God therein resting assured that there is Cause enough albeit as yet we have not found it out His Judgments are somtimes secret but alwaies just It is not possible that he should do any wrong to any of his Creatures his Will is the Rule of Justice and every thing is right because it is his Will to have it so But besides this there is some particular Cause or Reason why God writes such bitter things against us Job 13.26 1 Sam. 17.29 2 Sam. 21.1 Jer. 8.6 Ezek. 16.43 Therefore as David answered his Brother so answer thy repining Soul 1 Sam. 17.29 What hath God now done is there not a Cause Therefore Fifthly Search out the Cause if it may be as did David 2 Sam. 21.1 God blamâ—s the want of this Jer. 8.6 Ezek. 16.43 But how may we find out the particular Cause for which God punisheth us Quest What must be done in this case God doth so order his Judgments commonly Resp. that in the Punishment we may see the Sin and in the Sin foresee the Punishment Sometimes the very Punishment and Circumstances of it shewes us the Cause God many times punisheth us in the like kind Jud. 1.6 7. 1 Sam. 15.33 Exod. 1.22 Talia quisque luat qualia quisque facit Euseb l. 9. c. 9. Bodin l. 6. de Rep. Lin. Decad. 1. 1 King 21.19 Jer. 7.32 as in Adonibezeck's Case Judg. 1.6 7. And in Agag's Case 1 Sam. 15.33 And Pharaoh's Case Exod. 1.22 He
But how can this be Indeed those that are good are peaceable and harmlesse as Hamor and Shechem confessed of Jacob and his Family Gen. 34.21 So it was foretold of times of the Gospel Isa 11.9 they shall not hurt nor destroy in all my holy Mountain Ge◠34.21 Isa 11.9 but this is not enough That which God saith of Abraham is likewise true of every Child of Abraham Thou shalt be a Blessing Gen. 12.2 Gen. 12.2 A Blessing to the soyle on which thou growest and place where thou livest seeking the good thereof as did Mordecai Esth 10.3 he sought the wealth of the People Esth 10.3 'T is contradictory to speak thus of thee that art a professed Christian that thou art a harmlesse man but good for nothing for if thou art not profitable in thy place harmlesse thou canst not be inasmuch as thou cumbrest better Plants and drawest away the nourishment from them which would make to their growth and with the wan and withered Vine in the Poet Uvaque liverem conspectâ ducit ab uvâ. Juve Sat. 1. thou takest away the fresh colour and sapp from the Vine that growes by thee And when such as thou art are grubbed and stubbed up removed from their station rooted out of the Church and Nation so little cause will there be of grieving and mourning for it as that there will be great cause given of Joy and rejoycing So Solomon tells us when it goes well with the righteous the City rejoyceth Pro. 11.10 and when the wicked perish there is a shouting Prov. 11.10 And great cause there is why God's People should rejoyce and sing thereat For when a corrupt Magistrate is removed there is some hope that a better will be planted in his room when an ignorant or corrupt Minister is cut up that one more laborious and painful will succeed him when Bastard Plants are stubbed up by the Roots there is hope that the Lord of the Vineyard will replenish it with good Trees Seldome comes a better saith the old English Proverb it is a true one but we do not say that never comes a better It sometimes yea many times so happens that a better succeeds in the room of a bad one but whilst the room is supplyed by a bad one a better comes not as before was shewed Not is it onely a thing to be joyed in but wished for I would they were cut off that trouble you saith the Apostle Gal. 5.12 Gal. 5.12 which Cutting off some understand of the Censure of Excommunication but better they who understand it of some temporal Judgment whereby the Church might be ridd of them the like may be wished to the end that the Church might flourish Not that we ought simply to wish the death and destruction of any but the removing of such corrupt Plants as poyson the hopes of Generations to come And to this may all God's People give their assent and say Amen Wherefore Vse 3 Be we exhorted and prevailed with every one of us in our places to be useful and profitable Let no man seek his own 1 Cor. 10.24 bus every man another's wealth saith the Apostle 1 Cor. 10.24 There are a company of Lubbers in the World whose greatest care is to eat drink and live at ease and that not onely of the rude Rabble of the dreggs of the People but men of high Rank and Quality who glitter in external Pomp and flaunt it out in Bravery Ps 104.26 Jer. 2.24 spending their time as the Leviathan doth in the Sea in sport and pastime or as the wild Asse doth in the Wildernesse in snuffing up the wind employing their wits about nothing so much Rom. 23. as in making provision for the flesh to fulfill the lusts thereof They live in such a sensual and unprofitable sort as that we might well doubt whe her they had any living Souls in their bodies at all Dr. Sanderson 4 Ser. ad pop p. 367. were it not barely for this one Argument saith one That their bodies are a degree sweeter than Carrion their Souls like Salt keeping their carkases from stinking Good they do none they are but like a Cypher and keep a place but are of no worth Or like a Counter on the Table staying in the World to fill a Number and when it falls down there wants one and so an end They passe out of the World as the Hand passeth out of the Bason of Water which may be somewhat the fouler for washing in it but it retains no other impression of its having been there whose Epitaph may be that which as I have read was made of such another idle Spectatour of the World Here lyes He was born and cry'd Liv'd threescore years fell sick and dy'd But the not you such lest you cry out one day with Severus Omnia fui Carion in Cron. nihil profui I have been all things and yet have done no good at all David counted it a great Affliction that in the time of his Banishment Ps 31.12 he was like a broken Vessel Psal 31.12 that none could make any use of Without Question the poorest Servant or Drudge that is may have more comfort in his estate being diligent and faithful in his place than the greatest Gentleman or learnedst Schollar can have of theirs in case they do no good with those parts and abilities which God hath entrusted them with I beseech you therefore as you tender your own good and comfort both in life and death and at the last day of Judgment be usefull and profitable every one of you in your Relations and Callings Be as the Olive and Figg-Tree delighting God and Man with your Fruit cumber not the Church with a barren life and profession forget not that a barren life administers matter of Reproach Against the Husbandman whose care or skill comes hereby to be questioned Against the Root whose life and power is hereby suspected Against the Branches who are hereby scandalized Nor is there any such stumbling block in the World as an unprofitable and fruitlesse Christian When the Philistins shoured against Sampson it is said that the Spirit of God came mightily upon him so that he brake the cords wherewith he was bound Judg. 15.14 Jud. 15.14 To hear the clamour of the World against barren and unfruitful Professours should stir us up to fruitfulness Offences will come Mat. 28.7 but woe be to those by whom they do come But if you be fruitful in your Relations and Callings you shall have the Prayers of many in your health in your sicknesse all the Town will pray for you that God will blesse you with long life and restore you to health you shall live desired and dy lamented Jehojada was honoured at his death because he had done good in Israel 2 Chron. 24.16 And this God will remember at the last day 2 Chro. 24.16 And so we have done with the
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 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. 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 gives us an excellent Paraphrase Wisd 18.21 The 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 mediaâ—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 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 for they know not what they do Luke 23. Sometimes by laying the blame on others David to excuse the People took all thâ— fâ—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 but 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 Faithful 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 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 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. our 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 as that they were willing not onely to impart the Gospel to them but also their own souls 1. Thes 2.8 Thirdly 1 Thes 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 onely for its barrennesse yet the Dresser in the answer which he makes seems to charge himself with some omission 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 who 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
are to be tryed all Patience to be practised and all Wisdom to be exercised all occasions to be taken that probably may prevail to do him good still a wicked man is to be pityed still to be loved still to be mourned for and wished well unto and whoso is wanting in his duty herein hath much to answer for before God None may give over using the means of a Sinner's reclaiming till there be no hope at all And there is hope whilst there is life Should God in deed reveal unto the Church the Reprobation of any Sinner saith Augustine Aug. lib. 22. de civ Dei c. 24. the Church ought no more to pray that such a man might be saved than they are to pray for the Salvation of Devills and of damned Spirits to whom our charity extendeth not as being uncapable of beatifical Vision But that God hath not done of any one save onely of them that sin against the Holy Ghost which no private man but onely the whole Church of God is fit to judge of Yet by the Event God revealeth His Justice and cut off all hope of amendment by death And in such a Case we should rest contented and bless His Name for their ruine But this Doctrine makes against Christian Charity which teacheth us to lament for the misery of Sinners Object in their Sufferings And Esth 8.6 Can I endure said Esther to see the evill that shall come unto my People or how can I endure to see the destruction of my Kindred Esther 8.6 We must look upon the Judgments that fall upon Sinners Resp with a double aspect Look upon them as they tend to the destruction of the Creature we then lament but if we look upon them as they set forth the Glory of God's Justice we joyfully approve of them and rejoyce in them How often hath a wise Judge passed Sentence upon a Malefactor with tears in his Eyes being moved with indignation as they are Malefactors but with compassion as they are miserable men Green wood laid upon the fire both weeps and burns it weeps at the ends and burns in the middle A deep Vally is clear on the one side yet cloudy on the other so may a Christian mourn in one respect and grieve in another When Joseph fell upon his Brother Benjamin's neck his Eyes were full of tears when his heart was full of Joy These works of Justice are like to those double-faced pictures look upon them one way and you may behold an ugly shape and visage change your posture and look upon them another way and you shall see a faire and beautiful Person Look up to God and we have cause to rejoyce Look upon a Sinner and there is great cause to mourn saith Luther Luther Tom. 1. fol. 39. In short we are to be affected in all Judgments that are inflicted on Sinners as the Author of them is who delights not in them as they make the Creature miserable but as they make His Justice glorious Now let us apply the Poynt Use 1 Me-thinks this being laid to heart by such as remain obdurate and impenitent notwithstanding all the means that hath been used for their amendment should somewhat startle them It was a sad Speech and piercing that I have heard a godly Mother did sometimes use to a wretchlesse and ungratious Child whom she had often admonished over whom she had often lamented and shed tears and for whom she had often prayed but nothing prevailing with him she at length used this Speech unto him Seeing my Sighs my Tears my Perswasions will not prevail know this that the time is coming if God gives thee not Repentance that I shall rejoyce in thy condemnation and destruction And it is a truth For however in this World we cannot but condole and bewail the misery and ruine of those we do affect as David did his Absolom albeit we rest satisfied with the righteous Judgment of God therein yet at the last day there will not be the least sorrow for it we shall as well rejoyce in their Damnation as in the Salvation of others Oh! What wofull Lamentation will wretched Sinners make at that day when there shall be found not any Friend to pity them to send forth one Sigh for them nor shew any Compassion unto them Mâ—serable Creature to whom wilt thou turn thee Not amongst all the Celestial Company shall you find one Comforter in that day of Vengeance Not one to speak a word for you No Dresser of the Vineyard no Minister no Intercessor to be heard making such a suit for an unprofitable Figg-Tree Lord spare it one year more Children may call upon their Parents begg their Prayers desire some tender Compassion from them but to little purpose Parents may desire their Children to speak one word for them and in their behalf they may adjure them by the Womb that bare them and Papps that gave them suck to think on their misery and solicite on their behalf but all labour is lost No Compassion no naturall Affection will be left no regard will be had of Kindred Friends Alliance c. God's Glory onely shall be regarded by the Godly They will not only be satisfied and contented with the just Judgments of God upon you but blesse God for it and rejoyce in it Use 2 And whilst we are here upon the Earth let us learn to glorify God in respect of His Justice and to conform our Wills in all those Judgments that befall our selves or others to His most holy and blessed Will It is a Lesson I know very hard for Flesh and Blood to learn By nature we are apt to question the Righteousnesse of God at least secretly in our hearts in many of His Judgments Rom. 3.5 as the Apostle intimates Rom. 3.5 Is God unrighteous that taketh Vengeance I speak as a man As if he should say I make not this Objection of my self but every natural man is apt to speak and think so and judge amisse of God's Justice and charge Him of cruelty and hardnesse as I might shew you in particular about the Poynt of Election and Reprobation How apt are men to call the Equity of God's Decrees into question and peremptorily to conclude that the waies of God are not equall in rejecting the greatest part of Man-kind and damning them for their Sins whom He had before-hand pre-ordained to destruction But why speak I of vain and wicked men We shall find that the very best of us are to seek in this Lesson we are too too apt to murmur and repine at his corrections and be discontented with His Judgments as if they were too rigorous and severe and so we judge not only of such as are inflicted on our selves as did Job and Jeremiah but oftentimes of those which are inflicted upon others David was greatly displeased because the Lord smore Vzzah with death for so small a fault as he imagined that to be 2 Sam. 6.6 7 8. in
staying of the Ark with his hand when it was ready to fall out of the Cart 2 Sam. 6.6 7 8. But let us now take forth a new Lesson and learn to praise God for shewing Himself severe as well as gentle for his Acts of Justice as well as for His Acts of Mercy The good Husband-man is commended for his good Husbandry in the cutting away dry and withered branches as well as in pruning those which are fruitful It is one of God's glorious works to cut up and root out such Trees as hurt and annoy His Vineyard as it is to plant and set his Vineyard with the choisest Plants and it is as great a fault to robb Him in the one as in the other You know how we extoll Princes when they declare themselves to be wholly devoted to right so that if their nearest Favourites do things worthy of death they deliver them up to the hands of Justice Mahomet the Great in slaying his Minion Irene whom he dearly loved with his own hand and in the sight of his People was highly magnified by them for that Act Let the King of Kings enjoy the Praise of his just and severe Executions He looks for Prayse not onely from Heaven but from Hell As Heaven is for the Praise of his Mercy so is Hell for the Praise of his Justice The Righteous shall rejoyce saith David Ps 58.10 Psal 58.10 when he seeth the Vengeance he shall wash his feet in the blood of the Wicked that is when he shall see Judgment executed upon the wicked and Ungodly he shall not onely be glad for the overthrow of the wicked and praise God for it but in that blood of theirs which is shed they shall wash their feet and make a comfortable Use to themselves thereof Joh. 13.10 The Feet are the Affections of the Soul in Scripture-Language and he that is washed needeth not save to wash his Feet saith Christ In this Sanguine Bath of the blood of the Wicked we wash our Feet when we put off our carnall Affections and learn to fear God more love Him the better c. and honour Him for His just and righteous Judgments singing upon such occasions the Song of Moses the Servant of God and the Song of the Lamb Rev. 15.3 4. saying Great and marvellous are thy Works Lord God Almighty just and true are thy wayes thou King of Saints Who shall not fear thee O Lord and glorify thy Name For thou onely art Holy For all Nations shall come and worship before thee for thy Judgments are made manifest Even so Rev. 16.7 Lord God Almighty true and righteous are thy Judgments Amen and Amen FINIS The Table Alphabetical directing the Reader to the ready finding out of the most material things contained in this Book A. AFflictions how to bear them Page 488 Afflictions come all from God Page 473 How God can be sayd to be Authour of them Page 472 How Afflictions are said to be evil they coming from God who is good Page 474 In all Afflictions see God's hand Page 478 Inferiour Causes are not to be neglected in them Page 479 Age is Venerable not for number of years but for desert Page 233 Old-age should be fruitful Page 232 It is an unfit time for Repentance Page 246 It is like a decaying or doated Tree Page 72 Amen under the Law answered to the Curse but under the Gospel to the Blessing Page 458 Angels God imployes not in dressing of the Vineyard and why Page 154 Angry God is when he smites Page 305 Axe Ministerial what it is Page 291 God hath many Axes Page 469 Every thing becomes an Axe to the wicked Page 296 Author of Sin God is not Page 477 Humane Authors may be made use of by Ministers in Preaching Page 95 B. BAptism but one and yet many Page 66 Barrenness is dangerous Page 58 Barrenness of the heart a greater Judgment then barrennesse of the Womb. Page 299 A barren Professor is unprofitable Page 314 He is cast forth of the Vineyard Page 286 None to despair because of barrenness Page 439 Beastly heart is under mans-shape Page 38 Behold what it intimates Page 202 It 's work within Doors and without Page 203 Bishop one is no more then another and in what sense true Page 172 Brethren should hate discord Page 67 Burthens to the Vineyard who are Page 320 Unfruitful Professors are many wayes burthensome Page 315 C. CAsting out what is thereby meant Page 286 Casting into the fire what that is Page 290 Child-hood God regardeth Page 228 How Child-hood is spent Page 227 Christ both King Preist and Prophet Page 24 He is best worthy to be heard Page 23 He is the Head of the Church Page 59 He is our Intercessor and Advocate Vid. Intercession He seeks not the destruction of any Page 457 Church is but one Page 59 What constitutes a true Visible Church Page 97 The Church of England is a true Church Page 94 The true Marks of a Church Page 93 All corruptions in a Church do not unchurch Her Page 95 A man may be a member of the invisible Church who yet is not of the Church-Visible Page 98 The Church sometimes lyeth fallow Page 43 No Church is perfect at first Page 45 The Church is more excellent then other Places Page 48 It shall never be forsaken Page 70 The Church is a Vineyard Vid. Vineyard It is the best soyl for Fruit. Page 90 The welfare of it is to be sought Page 57 Enemies of the Church warned Page 69 Circumstances aggravate sin Page 218 Complaints of God should bring us on our knees Page 326 333 When and how God complaines Page 331 One complaines of another God of all Page 209 Comfort belongs to broken hearts Page 423 Such as want it must go to God's Ministers for it Page 425 Compositions for Tythes how far warrantable Page 403 How People deal with Ministers therein Page 405 Contentions in the Church whence they arise Page 187 How to avoid them Page 181 Not to take offence at them Page 191 Conversation of a Christian should be convincing Page 53 It should be answerable to our Profession Page 88 Corruptions in a Church warrant not a Separation from it Page 51 They are often esteemed for corruptions which are none Page 95 Cutting down what is meant thereby Page 283 It is the doom of Barrenness Page 282 How God proceeds therein Page 286 God's Judgments are of a cutting nature Page 284 So is his Word Page 285 D. DAyes of the wicked are empty dayes Page 236 Dâ—crees of God take in the means as well as the end Page 329 Delay is dangerous Page 249 Despisers of Christ who are Page 27 Differences amongst God's Ministers are not fundamental Page 192 Discipline no essential note of the Church Page 97 Digging and Dunging what meant thereby Page 385 408 Division in the Church dangerous Page 61 Divisions and Distractions a forerunner of ruine Page 272 Dressers
men to this Office Why not the Angels Why not some of those glorious Cherubims and Seraphims who attend about His Throne continually and are ready to execute his will and pleasure It is not safe for us to be over-busie in demanding a reason of Gods proceedings Resp It is enough for us to know that it is the good will and pleasure of God to have it so And yet in many things he gives us both liberty to enquire with sobriety and light to find out so much as may give us reasonable satisfaction To satisfie you then in this thing There are divers Reasons that may be rendered why the Omnipotent and Wise God imposeth this Charge not on the Glorious and Celestial Angels but on poor and despicable men even on such as are no better esteemed then the Refuse and Off-scouring of the World 1 Cor. 4.13 S Some respect God other some the Angels and others have respect to Us to whom they are sent And lastly there are other which have respect to the Work where-about they are imployed Of each of these somewhat First God hath respect herein to his own glory for the infirmity of the Instrument makes to the glory of the Agent This â—eason the Apostle gives 2 Cor. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4.7 We have this Treasure in Earthen Vessels or in Oystershells as the ill favoured Oyster is said to have a pearl in it that the excellency of the Power may be of God and not of Men We are apt to think if an Angel from Heaven should bring the message to us it would much make for Gods glory should a Cherubin or Seraphim preach the Gospel to us we should readily and diligently obey c. but God seeth not as men see He well knowes how apt we are to Angel-worship and ascribe too much to the immediate instrument of our good as the Heathen did to those who had bin beneficial to them and in that respect deified them Acts 3.12 14 11 15. but when God is pleased to hang great plummets on weak lines and work strong effects by weak causes the glory of the work redoundeth only unto him to whom of right it appertaineth And this one thing hath confounded all the wisdom of the World to see much mighty things effected and brought to passe 1 Cor. 1.17 by means so weak vile and despised 1 Cor. 1.17 So Sampsons Victory was the more glorious in that it was obtained with such an Instrument as the Jaw-bone of an Asse Judg. 15.15 Judg. 15.15 16. 16. Secondly In respect of the Angels themselves For first it suits not with their Nature to have such ordinary and visible converse with men as is requisite for the Dresser of the Vineyard to have who must alwayes be digging and pruning and dressing of the Vines and Figg-Trees therein growing God indeed useth them for the good of his Church many times Heb. 1. ult and hath caused a visible appearance but their part is not to be alwayes on the Stage as the Dresser must be Secondly They have another office designed in the Vineyard than this kind of dressing of it They are appointed to Protect it and to be Reapers at the end of the World Math. 13.39 but we read not that they are Sowers to sow the seed Math. 13.39 They direct protect and assist Gods Ministers in their Ministerial function but we find not any where that they did exercise the Publique Ministery that appertaineth to the Ministers of the Church we read indeed that they have revealed from God to his Prophets some part of his will which those Prophets were to make known unto the Church as Zach. 2.4 But that they themselves did publish these things unto the Church Zach. 2.4 2 Cor. 5.18 Acts 8.26 9 10 11 10 9 16 9. we read not for that appertained not to their Ministery but to the Ministry of Man 2 Cor 5.18 And what appertained to the office of the Ministers of the Church they left for them to do as appears in divers Instances Acts 26 9 10 11 10.9 16 9. Thirdly God doth this ex Gratiâ and hath respect to the good of man in deputing Men and not Angels to this service and that divers waies First In regard of man's weaknesse It suits best with our nature to be dressed by Men and not by Angels he knows our infirmity and whereof we are made how timerous and full of fears we are since our Fall so that we cannot endure to behold those glorious Angels whose nature is far superiour unto ours Thus when Israel had seen and heard those majestical things but terrible to flesh and blood which were shewed at the promulgation of the Law wherein the Ministry of Angels was used Act. 7.53 Exod. 20.19 Act. 7.53 they fled and stood afar off and said to Moses Speak thou to us and we will hear but let not God speak unto us any more lest we dy Exod. 20.19 And it was generally thought of old that if any did see an Angel he should dy as appears Judg. 6.22 23. 13.22 It is certain that the best of men have trembled at the appearance of Angels Judg. 6.22.23 13.22 Luk. 1.12 Luk. 2.10 Mat. 28.5 as Luk. 1.12 Zachary a holy man a Priest and about his Priestly function yet trembled So Luk. 2.10 Mat. 28.5 In which respect God is pleased to condiscend to our frailty and make choyce of such to dresse us and husband us as our selves are who may say to us as Elihu did to Job Job 33.6.7 Behold I am according to thy wish I also am cut out of the Clay Behold my terror shall not make thee afraid neither shall my hand be heavy upon thee Job 33.6 7. Secondly The ministry of man is a more likely way to do us good and in all probability will be more effectual then the ministry of Angels in sundry respects First Being men like our selves and subject to like passions and infirmities as we are Jam. 5.17 they cannot but sympathize with us in our sorrows where there is a symbolical Quality between Agent and Patient there is the easiest transmutation saith Philosophy If one see his own flesh weep will not he weep likewise If he sees his own flesh afflicted will he not be compassionate towards it When Origen wept he set all the Congregation on weeping and when some few in a Congregation mourn Act. 21.13 1 Cor. 11.29 it causeth the Minister to mourn with them This Sympathizing we find in St. Paul Act. 21.13 So 2 Cor. 11.29 Who is weak and I am not weak Who is weak by Passion and I not by compassion Who is offended and I burn not that is am not exceedingly grieved on his behalf Thus Calvin was affected towards the afflicted Churches of Christ though far remote as if he had born them on his shoulders Nothing can move compassion so much as
sympathizing and a fellow feeling of the same affliction And this was one cause why Christ became man that he might taste of our infirmities and in that respect have a compassionate disposition towards us in all our sufferings Heb. 4.15 Heb. 4.15 Secondly Being men like our selves we can the more readily and without fear run to them for Instruction and comfort We may the more freely and familiarly resort to them for advice in our doubtings Mal. 27. 2 King 4. for comfort in Afflictions Knowledge in Ignorance Instruction in Godlinesse and assistance in all wants and weaknesses c. Familiar dealing is an excellent Art to win Affection This Familiarity we cannot have with Angels as was shewed Thirdly In that being men as we are they might be able to perfect their Doctrine by their Practise that so all may know their precepts are feasable by seeing them done for who can think that that Physitian can cure a disease in another that is alwaies sick of the same And that they indeed intended obedience when they shall add a Commentary of practise to the Text of Preaching This way of Illustration of Doctrine by Example prevailes most with the Hearer who is more apt to believe the Eye than the Ear in which regard St. Paul exhorted Timothy to be an Example to his flock both in word and in Conversation 1 Tim. 4.12 1 Tim. 4.12 Fourthly Hereby the danger of deceit and delusion is prevented which we should ly open unto if we should be taught and instructed by the appearance of Angels For albeit the Truth in an Angel's mouth is more weighty in it self yet it is not more certain to us for Sathan can turn himself into an Angel of Light he can transform himself into that shew 2 Cor. 11.14 Dr. Stoughton Nor is it an easy matter to give such infallible characters whereby divine illuminations might be distinguished from diabolical illusions that all ambiguity might be taken away This deceit to preven and for the better security of our souls God is pleased to use the Ministry of men and not of Angels who albeit they are subject to Error yet far lesse dangerous then then the former in that we have a certain rule given us whereby to try the Spirits 1 Joh. 4.1 whether they be of God or no 1 Joh. 4.1 according to which if they speak not there is no truth in them And thus you see how this way of furthering our good by the Ministry of Man is more likely to be effectual than the Ministry of Angels Thirdly God hath respect to man herein in that by this means he makes tryal of our obedience Whether we will for his sake submit unto the rule and government of such as he hath set over us Heb. 13.18 Geo. 22.12 being men like our selves or perhaps inferiour and yield obedience to him therein whose Will they publish Now I know saith God to Abraham that thou fearest me seeing for my sake thou hast not spared thine onely Son Gen. 22.12 God knew Abraham's fear before Nunc omnibus declarâsti Chrys Gal. 4.14 but now he made experience of it and so as to make both himself and others know that he feared God indeed So may he say to us if we receive his Ministers as an Angel of God as the Galathians did Paul not confidering so much the meannesse of their Persons as the truth of their Doctrine which must be as carefully received and as certainly held Gal. 1.8 as if an Angel from Heaven should deliver it for should an Angel say Thou shalt not forswear Thou shalt not lye it is no truer in the Angel's mouth than it is in the Minister's Now I know that you fear my name you have given an experiment of that which is in you and made manifest both to your selves and others your mind and disposition to fear me and obey me in a willing and chearful submission to my Ordinance These are some reasons in reference to men amongst others that might be mentioned why God makes choyce of men rather then of Angels for this service to dresse his Vineyard Lastly Other reasons may be drawn from the work whereabout they are employed which is Man's Redemption eternal Salvation and Happinesse Now as our Redemption was to be wrought and performed onely in the Nature of Man and not of Angels so there is a decency and fit respondâ—nce to that work Act. 3.22 that our Redemption should be preached to us by Men and not by Angels and that the gifts of Grace which tend to our happinesse should be conveighed to us by the same Nature as by a Conduit-Pipe And this reason the Apostle seemeth to use 2 Cor. 5.18 2 Cor. 5.18 All things are of God who hath reconciled us unto himself by Jesus Christ and hath given unto us the Ministry of Reconciliation And thus you have some Reasons rendred Why it pleased God to make choice of Men and not of the glorious Angels of Heaven to dresse and husband his Vineyard There is another Quaerie which would be answered before I come to the Application of the Poynt Quaest 2 Whether are the Ministers of the Gospel the onely Dressers of the Vineyard Is the care of it put onely into their hands God's Vineyard is under the Protection and care of both Powers Resp. Isa 5.2 both Civill and Ecclesiasticall The Tower built in the midst of it Isa 5.2 was both for Moses and Aaron By the power of the one the Boar of the Wood is kept out and by the care of the other the Fox of the Field is discovered Both are Fathers to the Church to nourish and cherish it Isa 49.23 1 Thes 2.7 8 10. Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.5 1 Tim. 4.6 Euseb de vit Const Isa 49.23 1 Thes 2.7 8 10. And both are the Ministers of God to provide for the welfare of it Rom. 13.4 The same Name and Title is given to the Ministers of the Sword as is elsewhere given to the Ministers of the Word 1 Cor. 3.5 1 Tim. 4.6 Ego communis quidam sum Episcopus I am a certain common Bishop among you said Constantine to God's Ministers in his time Both Magistrates and Ministers of God are ordained for the Vineyard's good yet both Magistracy and Ministry quà tales are distinct Both agree in their Institution which is from God and in the generall End which is the good of God's Vineyard yet both to the one and to the other Job 26. God hath set bounds and limits as he hath done to the Sea which they may not passe The Pastor's charge is onely about spirituall things The Prince's and Magistrate's extendeth both to things spirituall and temporall yet may not the Magistrate meddle with things meerly spirituall as the Preaching of â—he Word Administration of of the Sacraments and exercise of Ecclesiastical Discipline They are to hear us but not to step up into he