condemn thee if he can as Judas did Christ who as some say had been before he was called to be an Apostle dâ—livered by his means being otherwise likely to have suffered for a flagitions offence This Envy cometh in with her comparisons disdaining that others should be equalized much lesse preferred in bestowing and receiving gifts Thus the Elder Brother looked upon the younger Brother's enrertainment with an eviâ—l eye Luk. 15.18 19. insomuch that he sticked not to charge his Father with unkindnesse as if nothing at all had been done for him albeit the Inheritance was his Luke 15.18 19. It is our imbred emnity against God that maketh us so loath to acknowledge God and his goodnesse towards us Fifthly There is much of Sacriledge in it The Ungrateful man robs God of thâ—t honour which is due unto him and wâ—ich he haâ—h rese ved â—o himself nor will he give it to any o her God is content that we should have the good of all bâ—t the praiâ—e of all hâ—â—looks to have himself That is as the Ewe that Nathan speâ—kâ—oâ— 2 Sam. 12.3 Mal. 3.8 in the Parable which God puts in his own bosome Will any man rob his God he is a wretch that doth so And such a wretch is the ungrateful person who steales away God's Ewe-Lamb having large flocks and herds of his own Sixâ—hly Psal 73.11 Job 21.25 and lastly There is Atheism in it Thus those ungrateful wretches mentioned by â—ob whom God hath blessed with temporal abundance ask What is the Almighty that they should serve him Job 21.25 and should Job have been ungrateful towards God for those blessings which he had received from him he professeth plainly that he should have denyed the God that is above Job 31.28 Ps 63.21 in so doing Jeb 31.28 An unthankful heart is an Atheisticall heart wherever it be found Psal 73.11 Thus you see what a bundle of sins are wrapt up in this one albeit you have not seen the one half which is enough one would â—hink to make us abhor-Ingratitude But Secondly Iâ— is a sin that all Law condemns The Law of Nature is against it For naturally every effect is brought back to its cause Aquin 4.22 106. Art 2. as all waters come out of the Sea so all reâ—uâ—n thither again Now Godâ—s the cause of all things and persons therefore Nos nostraque whatsoever we have and whatsoever we are must be ascribâ—o unto him And shall not the Rivolets of praise and thankfulnesse return to that pâ—ace from whence our benefiâ—s do spring By Instinct of nature Men have been thankful to Beasts of whom they have go ten any good So Romulus and Rhemus set up in Rome the Imâ—ge of a Wolf foâ— a kind remembrance of that Wolf that did feed them with her Miâ—k And Beasts have been thankful to Men. God sends the ungrateful to the Oxe and the Asse to learn of them Isa 1.3 Isa 1.3 And to Birds and Beasts Dogs and Lyons we may send such on the same errands Of the Stork iâ— is storyed that she offers the first fruit of her young ones to God by casting one of them out of her nest as Rent for her house room And of the Elephant it is reported that coming to feed the first spring he breaks he turns it towards Heaven in testimony of thankfulnesse A poor Spaniell that is fed with a bit and a knock and now and then remembred with a crust of bread how gratefully will he remember his Benefactor saith Ambrose Amb. Hexam Plin. lib. 8. cay 40. Pliny relates many memorable Instances of the fidelity of Dogs to their Masters which are too long to recite The like Gratitude we read in Aulus Gell of a Lyon out of whose foot a young man had pulled a stub and cleansed the wound Aul. Gel. noct Attic. l. 5. c. 14. the name of the man was Androclus a Slave to a noble man in Rome who had run away from his Master and fled into the Desarts where hapning into a Caâ— a Lyon comes to him groaning and halting offering to him his paw grievously wounded with a stub Androclus pulls it out dresseth the wound so that in a short time the Lyon was cuâ—ed in recompence whereof the Lyon brought him every day a part of his prey for the space of three years Afterwards Androclus was taken and sent to Rome and there by his Master imprisoned Not long after this Lyon was also taken alive and sent thither where he was kept after their manner for pastime Androclus was condemned to combate with this Lyon and being brought out of prison and put unto the Lyon expecting nothing but suddain death the Lyon came to him and fawned on him licking his hands and feet and would not hurt him Hereupon the Emperour pardoned Androclus â—set set him free and gave him the Lyon of whom the people usually said Hic est Leo hospes hominis Hâ—c est homo medicus Leonis This is the Lyon that fed the man this is the man that â—hysickt the Lyon The Asp is a vene nous Creature Plin. l. 10. c 74. and yet we read in Pliny of an Aegyptian that had one that ordinarily came to his Table and there took meat at his hand This Serpent afterwards had young ones and one of those young ones happened to sting onâ— of the Aegyptian's Children whereof it dyed which when the old Asp perceived she presently kill'd they young one which did it and afterwards as ashamed of the wrong offered to her feeder departed from the house and never returned more And the Fish in the Sea likewise they say are in their kind grateful Athenaeus lib. 13. reports that Milesius having bought a Dolphin alive and letting it go again into the Sea afterwards himself being cast away by shipwrack and ready to perish in the midst of the Waves that Dolphin took him and carryed him to the shoar and so preserved his life Albeit I doubt of the truth of the Narration yet I doubt not of this truth that it is more then beastly Ingratitude to be ingrateful These Instances I give you to manifest that Ingratitude is hateful to Nature even in the Creature to the Creature Oh! how detestable then is it in the Creature towards the Creator Common Morality condemns it and informs every common capacity of this common principle Suum cuique Let every one have his own There is no book of Ethicks of moral doctrine that we meet withal wherein there is not almost in every leaf some detestation some Anathema against Ingratitude We owe God thanks in poynt of Morality and Honesty as he is our bontiful Benefactor and gives so liberally to all Every benefit carryes with it the force of an obligation as we all confesse let us receive one small kindnesse from another we acknowledge our selves much bound unto him for it and this the Heathens confesse And then it is a due owing unto God in poynt of
this defect can make it either no Church or a false Church cannot be maintained In a word then this know That the profession of Christ in the right use of those sacred Ordinances which the Lord hath ordained and instituted to be parts of his worship as Preaching of the word administration of the Sacraments and Prayer is that which doth constitute a true visible Church and differenceth it from all other societies It is no visible Church that is without these and that is a true visible Church that hath these And these I suppose none of you but are convinced in your conscience to be found in this your Mother Church of England These we have and in having of them we are the true Church of Christ having Him for our Head Ministers and People for the body of it and that our standing in this Church is warrantable safe and good In the Communion of which Church let us stay our selves and not heaâ—ken to those seducing spirits which would intice you from us Christ forewarnes of such in these last times who shall say Lo here is Christ and lo there is Christ for he that tells us of a new Church may as well tell us of a new Christ Math. 24.23 but believe them not saith our Saviour so I say unto you give no ear unto these go not after them stand fast in that Christian resolution of Christ's Disciples who when they were asked will you also forsake me answered whither shall we go Joh. 6.68 Thou hast the words of eternal life You live in a Church which through God's mercy hath a womb to beâ—r you and papps to give you suck say â—en whither shall we go Thou O blessed Mother haâ—â— the words of eterral life Thou art the Pillar and ground of truth Oh! make use of this happinesse of being in this Nursery and of this Society praying the Lord earnessly to continue is Ordinances amongst us that for our unfruitfulnesse we may not be deprived of them for if they be taken from us farewell Church farewell Salvation 1 Sam. 4.21 The Glory is departed from England Use 2 If this be God's Nursery c. then it may inform us of the sad condition of two sorts of Persons First of such as are Aliens and Strangers from the Common-wealth of Israel Ephes 2. without the Pale as all Heathen and Pagans are It is a Maxim of the Fathers Extra Ecclesiam non est salus and Qui non habet Ecclesiam matrem non habet Deum patrem but this must be understood of the Church Invisible and Catholique and not of any visible Church When the visible Church was confined to Abraham's seed we cannot say No other of the sons of men were saved What were Job Jethro and such others A man may be a true member of the invisible Church who is not actually otherwise than in Vow a member of the Church visible Potter's Charity mistaken p. 4.7 Secondly of such as have bin members of the Church-visible yet keep not within the fence Either Actively by a voluntary seperation they excommunicate themselves out of it The imperswasible Recusant doth so the negligent Libertine doth so the froward Phantastick separatist doth so These are self excommunicators and keep themselves out of this Nursery Jude 19. and fat soyle The mark that St. Jude hath put upon them before spoken of would not be forgotten Sooner shall the Vine of Sodom and the grape of Gomorrah yield a liquor to refresh the heart of God and Man then such please God by their rash and furious zeal these sort of Persons we have met withall before Oâ— such as Passively by exclusion or ejection are justly cast out of the Church for their wickednesse and misdemeanors by Excommunication which is the soarest and severest sentence that the Church hath and is not to be inflicted rashly but upon serious deliberation nor by one alone but by the Church or such as have power by the Church put into their hand not upon every offender but such as are offenders in a high nature nor upon â—ucâ—â— suddenly but after other means have bin used to being them to repentance and they continue obstinate 1 Cor. 5.4 Math. 18.17 nor out of by-respects but for this end that God may be glorified the Church edified and their own souls saved in the day of the Lord Jesus It is a sentence of the Church When you are gathered together in the name of Christ saith the Apostâ—e 1 Cor. 5.4 So our Saviour wills Tell the Church Mat. 18.17 that is those who have the managing of the publique censures of the Church anâ— not all the Congregation but such as were to speak to the party that he might hear these were a few to whom the Authority was given Verse 19. as appears verse 19. these were to passe sentence as appears St. Paul did 1 Cor. 5.3 1 Cor. 5.3 and the sentence past to be executed in the open Congregation Secondly it is to be inflicted on him that is a member of the Church that is on such Persons as professe themselves to be members of the Visible Church and have given up their names to Christ and have submitted themselves to the doctrine and discipline of the Church as for others hear what the Apostle saith 1 Cor. 5.11 12. 1 Cor. 5.11 12. What have I to do to judge them that are without Thirdly It is to be inflicted for some grievous crime The causes are generally mentioned Math. 18.17 Then in special Math. 18.17 2 Thes 3.6 1 Cor. 5.11 2 Epist John 10. 1 Cor. 6.9 2 Thes 3.6 1 Cor. 5.11 2 Epist. John 10. It is not to be in inflicted for matters trivial light and petty but in such cases as more expresly shut out of Heaven mentioned 1 Cor. 6.9 But whilst these things are secret Excommunication hath no place but they must be publique and minifest and the Church acquainted with it Fourthly It stretcheth not to all such but to those that cannot otherwise be brought to repentance Obstinacy and impenitency is the cause why the Church is compelled to proceed so severely with any of her members The Chirurgion coming to a Patient and finding swellings and soares in the body doth not presently proceâ—d to the cutting off an arme or legg he useth all other meanes to save that member Mat. 18.16 if he can before he sâ—ver it from the body So must it be in this Case First Admonition â—econdly Suspersion If that serves not then Excommunication follows Mat. 18.16 Fifthly it cuts off from the Communion and fellowship of the faithful 2 Tim. 1.20 it drives out of the Church and so delivers up unto Sathan forasmuch as he Reigneth over those that are without the Church and there sets up his Throne yet this must be understood with some Cautions First Dr Taylor on Tit. c. 3. Vers 18. p. 709. Baldwin Cas Cons p. 1132. This censure infringeth not
one is to be in ill Company To converse with the World leaves filth and soyle upon us as when we are amongst Collier but to converse with God which our Calling requires leaves a sweet smell of Heaven behind and a dye and colour of another World which cannot be rubbed off To hear a Minister discourse of the Earth and things Earthly to talk loosely and carnally gives great cause of suspition that such a one is very seldom in converse with God at least hath not bin lately with him Here is a Vaile indeed before the face that should shine but whether the face of such or vail of such is most hated of God is questionable Use 2 You that are our Hearers should be instructed and advised from hence to resort unto God's Ministers and take counsel of them and be directed by them in the things of God We are all sick of an Athenian humour and doate on nothing more then secrets and are very inquisitive after the knowledge of Sâ—ate affaires Resort unto your faithful Pastors and Dressers advise with them they can and will acquaint you with such secrets as no wit of man is able to find out no affoardment of Nature no Mystery of Art no Secretary of State can reveale and make known unto you Christ that had it from his Father hath revealed it unto them that they might discover it unto you We speak the wisdom of God in a Mystery saith the Apostle even the hidden wisdom 1 Cor. 2.7 8. which none of the Princes of the World knew this is that which God is pleased to make known by our Ministery In all our doubts about soul affaires resort to them for Resolution Without controversie 1 Tim. 3.16 great is the mystery of godliness saith the Apostle 1 Tim. 3.16 the mystery of godlinesse should be without controversie yet a World of controversies have risen about it many of which every Christian is not bound to trouble himself withall for without all controversie there are many in Heaven that never studyed controversies notwithstanding there is none that hath a care to know God's will but shall have occasion to question much about what they read and hear as did the disciples often And it is very necessary to seek for Resolution in such cases Mar. 4.10 7 17 10 10. Luk 3.10 14. Act. 8.34 1 Cor. 2.16 Isa 21.11 12. Now to whom shall we go but unto such as God hath revealed himself unto Who hath known the mind of the Lord that he might instruct him But we have the mind of Christ In matters of Danger as well as Doubt advise with these and take warning from them Watchman what of the Night Watchman what of the Night they can tell you the morning cometh and also the night and they will rightly advise you If you will enquire indeed enquire you Return and come Isa 21.11 12. These stand upon the Watch-Tower and questionless if they be not asleep see more then those that stand below in the Valley 1 King 18.44 Had any other then Elijah seen from Carmel a Cloud arising about an hands breadth they could not have warned of a storm coming but the finest tempers are most sensible of change of weather But Ministers have not such certain knowledge of the mind of God as formerly the Prophets and Apostles had Object to whom God did infallibly make known his mind nor that Familiar access unto him It is true that in these dayes we have not that open access to God which the Prophets had Resp to receive immediate instructions from his own mouth But we have saith St. Peter a more sure word namely the holy Scriptures given by inspiration of God 1 Per. 1 19. 2 Tim. 3.16 And these shew what sins do most offend God and soonest pull down Vengance from God And in particular what sins they are that cause God to punish with Sword Famine and Pestilence On which ground many of God's Ministers observing the sins of this Nation foretold that which we have felt to our cost albeit they were but little regarded which had they bin we should not have sustained or gained this loss as St. Paul said to the Centurion Acts 27.21 And yet they tell us Acts 27.21 that unless we Repent of our evil wayes heavier things will befall us then yet have done One wo is past Rev. 9.12 but two woes more there are to come for God will not be out-mastered Make not a mock at their warnings as the old World did at Noahs and Lot's Friends at his A friend knows by the very looks and gesture of his Friend Numb 16.46 Veritas loquendi grande praesagit malum Lactan Instir l. 4. c. 26. Vives de caus Artic. corrupt lib. 1. Exod. 10.7 Jer. 11.7 19 21. what a stranger or an enemy knows but by his actions So it was with Moses Numb 16.46 And so it is with God's faithful Ministers out of the acquaintance that they have with their Masters proceedings they know that evil is intended against us I know what Lactantius spake of his times our times have verified Truth doth presage great evil to the speaker And that of Vives is most true Men dare not speak what you are bound to know It is dangerous to teach what is honest to learn if they speak truth to this wicked Generation they must look to be questioned for their Liberties it may be lives as other of Gods Prophets have bin before them If they foreâ—ell Judgments they shall be accused as the Authors of them Exod. 10.7 As if the bathing of the Ducks in a Pond were the cause of that fowl weather which follows after And hence it is that some timerous Watchmen become Consonants their people are as the Vowels whose sound they follow But this may not be When the people would needs go up Moses would not stirr a foot Numb 14.42 for that the Cloud stirred not nor may we consent where the word warrants not Should we approve your wicked wayes and sinful undertakings or not reprove them Judgment would be never the further off from us nor you but come on more swiftly Hear a Story There was a City which stood in some fâ—ar of a Neighbouring Enemy It was often given out to the terror oâ— the Citizens that the Enemy was at hand but it proved not so whereupon Command was given upon pain of death that none should dare to speak any more in that kind and raise up such rumours as the approach of an enemy Not long after the Enemy came indeed besieged assaulted and sacked the Town And this Epitaph was made upon the Ruins of it Here stood a Town that was destroyed with silence When people say to their Prophets Prophesie not unto us Mic. 2.6 they are near to ruine It is dangerous when a City is in hazzard to tye up the Alarum Bell to be regardless of the watchmans warnings and take no notice of the firing
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
most horrible to do the contrary It is not enough that thou art not an ill man by sins of Commission against the Negative Commandements of God but thou must shew thy self a good man by thy conformity to Gods Affirmative precepts And as thou desirest not onely to escape the Damnation of Hell but to obtain the Glory of Heaven So it is requisite that thou beest not onely careful to avoid those sins which subject thee to the former but that thou also dost those Duties and embracest those Virtues whereby thou mayest be fitted and advanced to the latter Say not because I am not thus or thus therefore I am as I ought to be it is too poor a Counter to be layd in so high a place Suppose that no man can condemn thee for evil yet unlesse God and thine own conscience commend thee for good that thou hast done thou art far from God's Kingdom It is not enough for the Minister to say I have not seduced this People nor led them out of the way if he hath not instructed them in the right way wherein they should walk Nor for the Magistrate to say I never wronged the Poor nor condemned the Innocent unlesse he can say with Job I have stood up for them and pleaded their Cause Nor may the Landlord blesse himself in this that he did never wring nor gripe the bowels of his Tenants if he hath not succoured and protected them Let him that stole steal no more saith the Apostle Ephes 4.28 but Eph. 4.28 Is that enough No Let him labour with his hands the thing that is good that he may have to give to him that needeth Vers 25. And so for the Lyar let him not only cast off lying but also speak the Truth unto his Neighbour Eph. 4.25 and so of every other Let the wicked not only forsake his wicked wayes Isa 55.7 but likewise turn into the wayes of Righteousnesse Isa 55.7 In a word let all labour to have Job's Letters of Commendation which he carryed from God to the World which did run in this Tenour Job 1.1 He feared God and eschewed evil and remember the Point delivered that Barrennesse in a Figg-Tree layes guilt enough upon it and is sufficient to expose it to the Axe and Fire Omission of Dyer brings diseases which cause death So Omission of Duties brings damnation to the Soul Vse 4 As for those who are so farfrom being fruitful in good that they are fruitful in evil bearing naught else but rotten stinking and unsavory fruit we shall not need to read to you their Doom He that runs may read it Hab. 2.2 If barrennesse in good be so full of guilt and so displeasing unto God what think you will become of such Trees Deut. 32.32 Psal 58.2 Psal 26.10 Prov. 9.10 Acts 7.15 2 Pet. 2.14 Rom. 3.13 14. Psal 10.7 Luke 16.22 Psal 14.4 as from the root of a filthy and fleshly heart bring forth like the Vines of Sodom and Gomorrah Fruit as bitter as Gall whose hearts within them imagine mischief whose hands without them exercise cruelty upon the Earth whose feet run to evil and are swift to shed blood whose ears are uncircumsised eyes full of Adultery and cannot cease to sin whose throats are open Sepulchers whose tongues are used to deceit under whose lips the poyson of Asps and whose mouthes are full of cursing and bitternesse Shall Dives be damned that would not vouchsafe crums to hungry Lazarus what will become of those then that eat up the Poor as Bread and grind their faces Must they go Captive with the first that are not sorry for the affliction of Joseph Amos 6.6 7. whither shall be led and carryed that have caused the affliction of Joseph If he was bound hand and foot who prosecuted his own right with extreamity against his fellow-servant Math. 18.33 whither shall they be cast that labour the unjust vexation of men pretending title to that whereunto they have no colour of right If they that did but Build and Plant and Marry and give in Marriage things lawful in themselves were swept away with the Universal flood whither shall the Tempest of God's fury carry them that blaspheme his Name persecute his Messengers contemn his Ordinances wallow in all manner of Voluptuousness If they shall be sentenced that visited not Christ in Prison c. what will become of those that cast him into Prison pulled the meat out of his mouth c These things I will leave to your serious considerations and proceed to speak of the Aggravations of the fault First from the Time affoarded to it for bearing Fruit These three years Secondly from the means that had bin taken with it that it might be fruitful implyed in these words I come seeking fruit on this Figg-Tree As Scripture calls us to take notice of sin so it doth frequently put us in mind of the Circumstances for as from hence you may Collect Doct. Circumstances of a sin give Aggravations to it So we find the Quality and Condition of the Person faulty Joh. 3.10 13 18. 1 Sam. 2.22 2 Chron. 33.7 Isa 58.3 4. 2 Sam. 16.22 Isa 33.1 Math. 11.24 aggravates the fault as John 3.10 13 18. Sometimes the Place where it is committed is an aggravating circumstance of it as 1 Sam. 2.22 2 Chron. 33.7 Sometimes the Aggravation ariseth from the Time of committing of it as Isa 58. 3 4. Sometimes from the manner of doing it as 2 Sam. 16. vers 22. Isa 33.1 Sometimes from the Means as Math. 11.24 and as we shall hear shortly more amply This is a Point might be made good Use of Vse We are not to judge of our sins by the substance onely but weigh the Circumstances likewise with them in the ballance of the Sanctuary and bring them into our account with the other that our Repentance and Humiliation for them may be Answerable But I shall leave it to your own Meditations and come to the Particulars we begin with the Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These three years I should try your patience and that I would be loath to do in relating the several Conjectures and Opinions of Expositors concerning the three years here mentioned I shall only touch upon some of them and then acquaint you with that which is best approved Some by these three years in reference to the Jews understand these three Times Before the Law Under the Law and Under grace before the Law when as God sought that People by Abraham Isaac Jacob and the other Patriarchs under the Law Ambros August Chrysol when as God sought them by Moses and the Prophets under the Gospel when as God sought them by Christ and his Apostles Oâ—hers understand by the first year the Time before the Captivity of that People By the second the time of their return unto Jury By the third the time of Christ's coming in the flesh to Preach unto them One of
Gallowes that was 50 cubits high Use 2 Wherefore see that you be advised to profit by the means that God affoardeth to you for your profitting Be not like unto that sullen Tree that we read of growing in India which closeth it self against the beams of the Sun Nor like those Fields which Pliny makes mention of which are the dryer for the Rain and moyster for Dust Plin. l. 31. c. 4. which caused Cicero jestingly to say that in that place Rain did cause dust and Sunshine dirt God expects better things from us as I shall now more particularly shew you First He looks that we should not onely profit by the means but that our profiting should be answerable to the plenty of means affoarded whether they be Publiqâ—e or Private Outward or Inward Verbal or Real The rain coming oft upon the ground must cause it to bring forth herbs not one here Heb 6.7 and another there but plenty of herbs for the Dresser Heb. 6.7 According to the plenty of means he looks that our profiting should appear to all 1 Tim. 4.15 1 Tim. 4.15 There are many needlesse and unprofitable enquires made concerning God's Ordinances as whether Reading be not Preaching and to be preferred before it and whether Prayer be not preferred to either Each Ordinance hath its use and end and is appointed for thy profit and benefit and it is expected that thou should profit by all both by the one and the other by thy Reading Hearing Praying Singing Communicating Leave contending and fall to profiting Wherefore hath God furnished his Church with such plenty of meanes variety of gifts but that we should thereby be better edified Fox Mart. fol. 150. and bring forth abundantly Bradford bitterly laments his own unprofitablenesse under the variety and plenty of means Here in London saith he be such and so many godly and â—earned Sermons which these uncircumcized ears of mine do hear at the least thrice in a week which were able to burst any man's heart to relent to repent to believe to love and â—o fear that Gratious and Omnipotent Lord but my Adamantine obstinate most unkind and unthankful heart hearing my Lord so sweetly crying and calling unto me now by His Law now by his Gospel and now by all His Creatures to come to come even to Hiâ— self I hide me with Adam I play not onely Samuel running to Ely but I play Jonas running to the Sea and there I sleep upon the hatches untill He please to raise up a Tempest to turn and look upon me as he did upon Peter c. Had he cause to Complain of his own unprofitableness under such variety and plenty of means What cause then have we to Complain thereof â—t this Day Secondly As our profiting must be answerable to the plenty and variety of means so according to their Excellency The better â—ooâ— we say the better blood Our Saviour aggravates the sins of the Jews shewing that the sins of the Ninevites were not so great as theirs Math. 12.41.42 in this respect They repented upon the Preaching of Jonah and now a greater then Jonah was there at whose Preaching they repented not Math. 12.41 42. And the Queen of the South whom the Ethiopian Chronicles call Mackeda She shall rise up in Judgment against them to condemn them for that she came out of a farr Country to hear the Wisdom of Solomon and that they having a greater then Solomon amongst them would not vouchsafe to step out of their Doors to hear him And this our Saviour took very ill and well he might that they set not as high a price upon Him and his Doctrine as she did upon Solomon and his wisdom Thou livest under the Ministery of such or such a man whom thou confessest to be a powerful and soul-saving Teacher thou hearest him constantly and conceivest him to be one of the ablest Teachers in the Town City Country Is thy profiting answerable God expects that thou shoulest be richer in Knowledge Faith Repentance Patience c. than others that live not under such excellent meanes as thou dost and thou hast cause to blush for shame to see Daniel and his Companions to be fatter and look better with their pulse then thou dost with all thy Dainty fare Dan. 1.12 15. Dan. 1.22.15 Thirdly Our profiting must be answerable to the Time that we have enjoyed the meanes The want of this St. Paul sharply reproves in the Hebrews when for the time ye ought to have bin Teachers ye have need that one teach you again Heb. 5.12 which be the first Principles of the Oracles of God and are become such as have need of Milk and not strong Meat In regard of the Time that they had the meanes they ought to have bin so well grounded in the Truth as that they might have bin Instructers of others in the Mysteries of Salvation and in that they were not so their fault was the greater and the more they had to answer for Cicero expected an extraodinary measure of knowledge in his Son for that he had heard and conversed with Cratippus so long a time as a whole year What think you doth God expect from you who have lived many years under a settled Ministery how well grounded ought you to be in your Religion and yet Alas how weak and ignorant are we very Children in understanding 2 King 4.10 Had we enjoyed the means no otherwise then the Sunamite did in transitu as the Proohet passed by her House God would have looked for some return But the Ark of God amongst us hath not dwelt in Tents and under Curtains but a House is prepared for it where it hath abided and bin settled for many years he hath given us means to be better more skillful in the Mysteries of Salvation every day then other to day then yesterday this year then the last He cannot nor will He take it well if like Children we should be ever learning and never come to the Knowledge of the Truth 2 Tim. 3.7 Thus you hear what a profiting it is that God expects of us that live under the meanes It must be answerable to the plenty of the meanes to the excellency off the meanes and proportionable to the time that we have enjoyed them Now that I may if it be possible settle this Doctrine upon your Consciences let me commend a few things unto your most serious thoughts First Know that God keeps a strict account of all the meanes that he hath affoarded unto you for your good He records the very time when He sent His Servants unto a People when they began to Preach in what King 's Reign and how long they continued preaching unto a People Isa 1.1 Hos 1.1 Amos 1.1 It is upon Record how many Sermons they have Preached Isa 1.1 Hos 1.1 Amos. 1.1 John 4.54 2 Cor. 13.1 as John 4.54 This was the second miracle that Christ did when He was come
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
Punishment and in the Judgment inflicted read the abuse of the contrary Mercy Hath God cast Shame and Disgrace upon thee then the cause of it very likely was thy Pride Is the Punishment Want then the cause may be Abuse of Plenty and Abundance Is it War then Abuse of Peace c. And thus from the Punishment may the Sin be read Secondly If we hearken to the Upbraidings of our Consciences they will tell us if they be well awakened what the fault is for which we are punished Gen. 42.21 So Gen. 42.21 the Conscience of those Patriarchs brought their old sins to a new reckoning It was many years since that they had sold Joseph so long agone that Joseph was grown out of knowledge with them ver 8. All this while Conscience makes no noise but followes them slily and silently through the Wilderness and home to their Father's House and then into Aegypt but when it found them to be cooped up three daies in Pharoah's ward now it bayes at them and flyes upon them and tells them right what was the reason that they were so roughly used There were other sins questionlesse whereof they stood guilty and which had bin committed by them and some long since that of selling their Brother but their accusing conscience tells them that their present trouble befell them for their cruelty to their Brother in that when they saw the anguâ—sh of his Soul Dr. Harris and that he besought them Good Brothers deal not so harshly with me good Brother Reuben Brother Simion Fuller Comment on 1 Cor. 11.30 c. but we would not hear say they therefore is this distresse come upon us When we hunt after that sin which causeth our Woe and find our selvs either to be at a losse or cold Sâ—nt If once our conscience begins to spend her open mouth we may conclude that that way went the game as one speaketh aptly Thirdâ—y In short if after all this done thou canst not find out the Cause why God is so displeased with thee go to him and desire him with Job to shew thee wherefore he contendeth with thee Job 10.2 13.23 Psal 99.14 Job 10.2 13.23 Shew me my Rebellion and my Sin God is as willing to teach his Children as to correct his Children Psal 99.12 Blessed is the man whom thou correctest and teachest Desire God to add teaching o correction that thou maist know the meaning of the Rod and what the Cause is joyn Prayer with the other means and doubt not but rest assured in due time it shall be discovered In the mean time make sure work repent of all thy sins in general and bewail that sin especially if grosse in a more especiall manner that thou hast least sorrowed for Pet. Mart. in 2 Sam. 24. It is related of the Adulterous Mother of those three Brothers Gratian Lombard and Comester that being warned by her Confessor to be sorry for her Fact she told him that considering what rare Schollars and men of note her Sons were she could not be so sorry for her sin as she should because her sault had so much profited the Church His Answer unto her was Dole quod non doles quod dolere non possis be sorry for this then that thou canst not be sorry So if thou hast not truly humbled thy Soul and deeply afflicted it for that one Sin it being hid from thine eyes repent now that thou hast not repented for it and humble thy Soul before God for that thou hast been no more grieved and humbled Indeed when we have repented the best we can for all our sins we shall have cause to repent us of our Impenitency of a want of Repentance and godly sorrow in us albeit ignorant and impenitent Persons are not thereof sensible Thus much in general Now more particularly to the Reason Why cumbers it the Ground The Reason is rendered in an Interrogatory way Why There are divers ends of propounding Questions as I have shewed in my Exposition on some other Parables See my Friend at Mid-Night p. 32. Rom. 6.1 2. I shall not now trouble you therewith It is usual with us when one would expresse matter with greatest force to propound it by way of Question and Interrogation So Rom. 6.1 2. Shall we continue in sin that grace may abound God forbid How shall we that are dead in sin live any longer therein We cannot do it we dare not do it So here Why Cumbers it the ground that is it must not do it it shall not do it It Cumbers the ground and takes up room in the Vineyard It is not onely unfruitful in it self but terram iuutilem reddit Bez. Annot in loc it makes the ground barren and draws the heart of the Earth and hinders the fructifying of other Plants which would bear better and bring forth fruit in more abundance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were it not for it and so much the word in this place imports Thence we inferr that Barren Professors are cumbersom Doct. Upprofitable burdens they are to the Vineyard of the Lord. They are so to speak in the Language of the School both Formalitor and Effectivè Not onely unfruitful in themselves and so a burthen to the Earth but also in their Effects as causing barrenness to the soyl whereon they grow First They are steril and barren in themselves and in that respect cumbersome and a burthen to the Earth This the Psalmist sets forth most excellently Psal 14.1 They are corrupt Psal 14.1 3. they have done abominable Works there is none that doth good And again verse 3. They are all gone aside they are altogether become filthy there is none that doth good no not one It is spoken of the whole race of mankind of all Adam's Posterity in the stare of nature and in that state are all wicked Livers and hypocritical Professors and so aptly may it be to them applyed as the Apostle doth in applying it unto the Jews who boasted very much of their Priviledges Rom. 3.10 Rom. 3.10 All such are unprofitable and become as rotten and corrupt Branches and of no more use then rotten and nasty things which men cast out for their unprofitablenesse and being unprofitable needs must they be burthensome like a rotten tooth which is not onely unserviceable but dolorous and painful That which we read Ezek. 15.1 2 3. Ezek. 15.1 2 3. is worth our consideration whereby the unfitnesse of the Vine-branch for any work the unusefulnesse and unprofitablenesse of the Hypocritical Israelites is set forth The Vine is a noble Plant in respect of the Fruit it bears but being barren and fruitlesse it is uselesse The Ash serves for Plough-boote and Cart-boote The Oake for Gate-boote and Stile-boote Thornes and Bushes for Hedge-boote Old doated Trees as we say for Shinn-boote But of all Trees the wood of the Vine is unserviceable It is not fit to make so much as a Pegg to
are all unsound and unfaithfull Ministers Mâ—ch 2.3 5.12 â—â—â—k 13.18 19. Tiâ— 1.11 But it is otherwise with such as are Faithful Merchants they are and Wise Merchants too and they desire not to sell you from Christ but to buy you and that for Christ not with feigned words but with their labours vigilancies painfulness prayers This is the price they willingly pay for you and such a Covetousnesse they have after your good and Soul's Salvation Vse 2 But it is a difficult task to perswade the World of this What can God's Ministers say or do but it shall be misconstrued as if they fought themselves therein and had some by-ends of thâ—ir own St. Paul himself could not escape that censure as appeaâ—â— by that which he spâ—â—ks 2 Cor. 12.15 16 17. And therefore be â—â—lls God to witnesse the truth of that which he said â— Coâ— 12. ◠〈◊〉 1â— 25. for their better assurancâ— which haâ— it not been needful questionlesse he would not have done ver 19. Much lesse can God's Ministers in these daies If we command exhort rebuke Ver. 19 as we are commanded 2 Tim. 4.2 Tit. 2.15 then we seek to lord it over God's Heritage and take too much upon us 2 Tim. 4 2. Tit. 2.15 and would bring all in subjection under us If we tell you of that Honour which is due to Ministers 1 Tim. 5.17 both of Countenance and Maintainance then It is in our cause that we speak 1 Tim. 5.17 1 Cor. 9.7 and Who will believe us If they urge that Text 1 Cor. 9.7 c. then they are covetous and seek yours and not you If they call for their own and that in the most peaceable manner that they can and for this end that they may be able to follow their studies and provide for your Souls then they are contentious and covetous when yet it is no Covetousnesse in you to ask for six pence that is owing nor Covetousnesse in you to ask for six pence that is owing nor Covetousnesse in any be his Calling never so mean Tapster Tinker or Cobler to live of his labour And shal the Minister be worldly covetous or troublesome in desiring to live upon his Calling Something we have said before of this and such Coleworts twice sodd will not be easily disgested We passe now from the Generall to the Particular Terms on which he desires this Favour Text. I shall digg about it and dung it By digging and dunging some understand the Use of the Keys of the Church Doctrine and Discipline both Manna and Virga must be in the Ark If either of these be wanting in the Church one of the Principal Pillars will be wanting that should support it An Interpretation that needs not be rejected Others by digging understand the preaching of the Law and by dunging the Gospel By the Law the Roots of the Tree are laid bare and open the cursed estate and condition of a Sinner is discovered and made known and by the glad tydings of the Gospel we are dunged and manured our Roots are cherished and the Tree becomes more fruitfull which Interpretation is preferred For as I conceive the meaning of the Dresser is that he would take more pains in the husbanding of that Tree than formerly leave nothing undone that belonged to his Calling neither in the Legall nor Evangelicall part of his Office In case there had been any neglect in him which hindred the fruitfulnesse of that Figg-Tree he would now amend that fault renew his pains and do any thing within his power that might further the fructifying thereof And upon these terms on his part to be performed he makes that Request that the Figg-Tree might be spared From this that the Dresser of the Vineyard promiseth to digg and dung about the Figg-Tree it may easily be gathered that Good Ministers are great Pains-tokers Their Calling is no Calling of Ease and Idlenâ—sse It is no easy Profession Doct. nor idle Man's Occupation to be a Minister There are four Beasts mentioned Revel 4.6 which stood about the Throne Rev. 4.6 the first was like a Lyon the second like an Oxe or Calf the third had a Face like a Man and the fourth Beast was like a flying Eagle These four Creatures are interpreted by the Ancients to be First and principally the four Evangelists and consequently or by a just and faire accommodation enlarged to all the Ministers of the Gospel Quatuor Animalia sunt Ecclesiae Doctores saith Ambrose All the Qualities of these Creatures must concurr to the Qualification of a faithful Minister He must have the Courage of the Lyon In Leone vis indomabilis such a courage must be in him that neither fears nor hopes should shake his constancy In Bove vis salutaris He is to be an Oxe for labour he may not be so overgrown or stall-fed as that he becomes thereby lazy he must labout at the Plough and plough the right furrow preaching for the saving of Souls and not for the sharpning of Wits In Aquila vis speculatrix He must have like the Eagle both an open Eye not winking at the sins of his People and a piercing Eye being able to look on the Sun to the constant truth of God revealed in the Scriptures In Homine vis rationatrix A genâ—e and perswasive disposition must be in him 2 Cor. â— 20 2 Cor. 5.20 Such a holy gentlenesse and appliablenesse is to be in a Minister Such Qualifications and Endowments must be in him which shew that his Calling is no idle Calling Those many Resemblances that the Spirit of God useth in Scripture to set forth thâ—ir Office and Calling 〈◊〉 2 Cor. 2 9. 〈…〉 2. 〈…〉 6 testifyeth no less They are termed Watchmen Ezâ—k 3.17 Labourers 1 Cor. 3.9 Shepherds John 10.2 Husbandmen 2 Tim. 2.6 Harvest mâ—n Mat. 9.38 Souldiers 2 Tim. 2.5 Fishermen Mat. 4.19 Builders Mat. 9.38 2 Tim. 2.5 Mat. 4.19 1 Cor. 3.11 1 Cor. 3.11 and other such like Now none of these are Callings of Ease and Idleness but of great Labour and Toyle the Minister's is no lesse laborious nay it exceeds In which respect St. Paul questions Ad haec Quis idoneus Who is sufficient for these things 2 Cor. 2.16 2 Cor. 2.16 Let us cast our eyes a little upon the pains of the Dresser mentioned in my Text and it will appear that it is no idle man's Occupation nor easy Vocation whatever the World thinks First He is a Digger and so no Loyterer there is labour and pains in that And is there no labour think you in the work of the Ministry St. Paul speaks of his labours abundant 2 Cor. 11.23 not so much in travelling from place to place as in teaching the People So Gal. 4.11 I am afraid of you Gal. 4.11 1 Tim. 3.1 lest I have bestowed on you my labour in vain So 1 Tim. 31. If any desire the Office of a Bishop he desireth a good work
transgressed And the neglect of this discovery of sin is made the proper mark of a false Prophet Lament 2.14 Thy Prophets have seen vain and foolish things for thee and they have not discovered thine Iniquity Lament 2.14 to turn away thy Captivity but have seen for thee false burthens and causes of banishment This is not onely a part of the will of God which we are commanded to make known unto our People Reas 1 but as necessary a part to Salvation as any other and without which no other part will become fruitful without this discovery of sin there can be no conviction wrought Joh. 16.8 as appears John 16.8 The Will follows the Vnderstanding and till that be enlightned Pleas and Excuses for sin will not be removed How boldly and malepartly did the Woman of Samaria discourse with Christ before her foul sin that she lived in Joh. 4.18 19. was discovered unto her John 4.18 and all things told her that ever she did verse 29 and then she begin to have her conscience awakened and to reverence Christ as a Prophet verse 19. and to acknowledge Him to be the Saviour of the World vers 29. this kind of Preaching is it which makes mâ—n feel Verse 29. and acknowledge the mighty Power of God in His Ordinances When the Hearer feeleth himself to be convicted of all and judged of all and that the secrets of his heart are manifested to him 1 Cor. 14.24 25. then he falls down and worships God and is enforced to say God is in you of a truth 1 Cor. 14.24 25. Again till mens sins are are effectually discovered unto them in the glâ—sse of the Law they can never attain to any soundnesse of Faith nor any other saving grace Hâ—nce it is that St. Paul wills Tâ—itus to rebuke the Grecians sharply or to the quick Tit. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be sound in the Faith Tit. 1.13 Nor is there any other ordinary way to attain true comfort When God appeared to Eliah there was first a mighty strong winde that did rend the Rock and then an Earth-quake and after that a terrible fire 1 King 19.11 and then came a still Voyce full of Comfort So when God's Ministers by the Tempest of thâ— Law have rent the rocky hearts of men and made them in a manner at their wits end so that they come trembling and crying with the Jaylor Act. 16.30 What shall I do to be saved then is the season for the Voyce of Peace and Comfort and not before And this is the course that the Spirit of God it self takes who is the Comforter in bringing God's Elect to true Comfort John 16.8 God's Spirit never comforted any Joh. 16.8 before he had reproved him and convinced him of his sinful and damnable estate The Spirit of bondage must alwayes go before the Spirit of Adoption Rom. 8.15 In his first operation Rom. 8.15 he rebukes them of sin in whom he worketh and lets them see that bondage and slavery under which they lye which works fear in them but in his second operation he is a Spirit of Adoption comforting them with a sight of God's mercy in Christ Jesus Use 1 Hence we may be informed of the great necessity both of teaching and learning the Law of God the sum whereof we have in the ten Commandements by which we attain to the Knowledge of sin Rom. 7.7 without the knowledge of that corruption of nature lyes as it were dead in us Rom. 7.8 Rom. 7.7 8. It yes hid and is not discovered men have no sense of inward corruption no touch of conscience in respect of it as the Apostle speaks in his own particular case verse 9. But when the Law comes Verse 9. then sin appears to be sin the very Root of sin Original corruption is layd open and appears to be sin This is a Doctrine much opposed by the Familists Anabaptists Antinomists and other Libertines who under pretence of Christian Liberty cry down the Law as no hing at all belonging to Christians affirming that they that are in Christ have nothing to do with it but are out of the reach of it A pestilent error and of dangerous consequence For from henâ—e they inferr First That God can see no sin in his Children for as much as he câ—n see no Law tranâ—gressed contrary to that we read Jer. 23.24 Can any hide himself in secret places Jer. 23.24 Psal 69.5 Heb. 4.13 that I shall not see him Psal 69.5 My sins are not hid from thee saith David Heb. 4.13 All things are naked and open unto the eyes of Him with whom we have to do Secondly That a man being in Christ cannot sin if he would for where there is no Law there is no transgression So that Be in Christ say they and sin if thou canst Yet we read otherwise in Scripture Jam. 3.2 1 Joh. 1.8 Jam. 3.2 In many things we sin all 1 John 1.8 If we say we have no sin the truth is not in us Thirdly That the Gospel takes away all obedience to the Commandements and that Faith hath nothing to do with Doing and Working and yet saith the Apostle Faith without Works is dead Jam. 2.17 18 20. Jam. 2.17 18 20. Joh. 14.23 1 Joh. 2.17 3.7 Rev. 2.5 16. Mat 6.12 and the Scripture calls for Doing John 14.23 1 John 2.17 3.7 Fourthly That justified persons have nothing to do with Repen tance Albeit we read that the Church of Ephesus and Pergamus are called upon to repent Revel 2.5 16. Nor is any Believer say some of these to pray for pardon of sin albeit Christ hath taught every one that calls God Father to pray daylie for forgivenesse Math. 6.12 Fifthly They each that such as call upon us for good works and presse obedience to the Law are Legal Preachers and that the Preach Popery and have Popes in their Bellyes Albeiâ— we have for our pattern herein both Christ and his Apostles who pressed on believers obedience to the Law Mat. 5.17 19. Tit. 3.14 Math. 5.17 19 Tit. 3.14 These and many such like inferences which a good heart cannot but tremble at are daylie broached by these Sectaries all tending to licentiousnesse and grounded upon this erroneous Tenent That the Law is not now under the Gospel to be taught nor pressed by Minister on their Hearers for that we are not now under the Law Rom. 6.14 but under Grace as the Apostle speaks Rom. 6.14 But these have not learned that distinction Zanch. in Eph. 2. loc 5 de Leg. Mos abrogatione Sect. 9. which learned Zanchy makes The Law is two wayes to be considered saith he First in the Substance of it Secondly in the Accidents or Circumstances belonging to it If we consider the Substance of it as it is the sum of Doctrine concerning piety shewing what is good and what is evil so Believers are still under it
good through his blessing becoming means to draw his Elect nearer to the chiefest good yea let God's Judgments go as high as they can in this World in Plaguing of the wicked Etsi novum videtur quod dicere volo saith Origen dicam tamen Though it be-strange that I will say I will say it Etiam bonitas Dei est qui dicitur furor ejus that which we call the anger of God the wrath of God the Fury of God is the goodnesse of God Luther goes yet higher Hell it self is full of God and the chief good no lesse then Heaven for the Justice of God which shines forth in the damnation of the wicked is God himself and God is the chiefest good And thus much of the Objections made against the Doctrine delivered Let me now shew you the Grounds of it Reas 1 First God is the first and supream cause of all and all second causes are subordinate unto him and but inferiour means to work his Will and in their subordinate operations they are but in the nature of Instruments to the first cause And however there is in Nature a concatenation and linking of Causes together whereby inferiour Causes are subordinate one to another yet so as that all hold their subordination unto God who is the first and principal Cause Hos 2.21 22. I will hear the Heavens saith God and the Heavens shall hear the Earth Hos 2.21 22. and the Earth shall hear the Corn and the Wine and the Oyle and they shall hear Jezreel Man standeth in need of food food is not provided without the help of the Earth the Earth is not fruitful without the Dew of Heaven the Heavens cannot send their rain without God's appoyntment So that he is the principal Cause and first Mover who sets all inferiour means on Work one Creature stands in need of another and depends upon one anothers help none of them can help or work without the next cause to which it is subordinate but all depends upon God he hears them all and by that vertue which they receive from him the first and chief Cause they have all their vertue and efficacy without which they could do nothing In regard whereof all the Effects and Actions of secundary causes are not so properly the effects of them as of that cause which is fiâ—st and principal As the Scribe is more properly sayd to write than the pen which he writeth with and the Workman to do the work rather then the tools which he useth as his Instruments in doing of the Work So the Lord Who is the chief Agent and first Mover in all Actions may more fitly and properly be sayd to effect and bring things to passe then any inferiour or subordinate Cause they being but his Instruments that he works by Who ever then may have a hand in afflicting and punishing of us they are but Instruments as the Rod or Axe in his hand to effect his good will and pleasure he it is that works by them Reas 2 Secondly To revenge is God's Prerogative Three things he reserves to himself The glory of Works and Actions the Judgment of Secrets and the Revenge of Injuries saith one And he saith no more then what the Scripture saith in so saying For it is written Vengeance is mine and I will repay saith the Lord Rom. 12.19 Where we see Rom. 12.19 1st God's Challenge Vengeance is mine 2ly His Execution of it I will Repay 3ly His Subscription of his great name thereunto saith the Lord. And that this is the Lords true Act and Deed and a Faithful Copy out of the Original St. Paul the Register of God's Holy Spirit gives witnesse with Scriptum est It is written And so we find it Deut. 32.35 Deut. 32.35 God sometimes may send us our payment by the hand of the Ministers of the Word Who have Vengeance in a readinesse against all disobedience 2 Cor. 10.6 which Vengeance is spiritual saith the Apostle 2 Cor. 10.6 and mighty through God to the pulling down of strong holds verse 6. And is to be understood especially of the threatnings and denunciations of God's Judgments against offenders but the Execution is left to God for that we know He will repay and in his own time fullfil And sometimes that Vengeance is Corporal reaching but the Body which is partly inflicted by his substitutes the Magistrate or other Messengers of his wrath Rom. 13.4 Rom. 13.4 And partly referred to the Lords own hand immediately to inflict Particularly in this Life and Generally at the last great Day of Vengeance 2 Thes 1.8 Whether Vengeance taken 2 Thes 1.8 be mediate or immediate upon Body or Soul or both We know him that hath sayd Vengeance is mine Heb. 10.13 and I will recompence saith the Lord Heb. 10.13 Reas 3 Lastly Every good thing is of God so teacheth St. James 1.17 Jam. 1.17 Now if every punishment be a good thing though not simply in it self and in its own nature but as it is a just work and having a good end as before hath bin shewed we must needs conclude that it hath God for the Authour whoever be the Instrument But this is a Poynt that needs not so much evident Demonstration as serious Consideration and right and seasonable Application which now we fall upon Use 1 From this that hath bin delivered of God's being the principal Author and Efficient of those evils which do befall us They of the Church of Rome would make the World believe that we of the Reformed Church make God to be the Author of sin and that the Adultery of David Treason of Judas c. by our Doctrine were the proper work of God which is a Devilish slander that they cast upon us This we say that in a sinful Action there are two things Actio and Actionis irrectitudo there is an Entity Being or Action and there is of that Entity Being or Action a crookednesse obliquity or naughtinesse which is Actionis Malitia as they call it unlawfulnesse transgression pravity that in every such action is contained Prim. Secun Quest 71. Art 6. Conclus Quest 79. Art 2. Conclus Act. 17.28 And so Aquinas himself doth teach us to distinguish and illustrates the same in a lame legg wherein are two qualities ability to go but inability to go upright the going and stirring that it hath is from the virtue that moveth it from God Almighty in whom we live move and have our beeing But the lamenesse and debility of the legg belongeth to another Cause Distortion Crookedness or some other Impotency in the legg it self So the action or motion it self in every evil action is from a good Author but the evil in the action from a bad Author even from the impure fountain of man's corrupt heart whose imaginations are evil and onely evil continually But our Church hath bin justified by her Children sufficiently in this poynt I passe it Use 2 There are