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
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
time we be necessitated to keep company with sinners and wicked livers either in regard of Divine Ordinance which doth require it as 1 Cor 7.10 11 12. and so in other Relations Or by an Act of Divine Providence which doth administer it as Luk. 14.15 let us so associate with their Persons as that we cōmunicate not with them in their sins Society in sin may not be had with the best Luke 14.15 Si cum malis non tamen in malis Society Inward may not be had with the worst but Civil Society may be had with all Secondly As the Church is a Vineyard in regard that it is not presently brought to perfection upon the planting of it then it may lesson some that are of the Schismatical separation who because of some infirmities that are in a Church will not own it to be a Church Should we separate for some defects and wants to what particular visible Church on Earth will we associate our selves Only the Church Triumphant in Heaven is absolutely perfect and without blemish Corruptions in any Church call for a Reformation but all corruptions do not warrant a Separation Corruptions in mens manners do not for albeit in private conversation we are to separate from the society of notorious Offenders except in cases before excepted yet a separation from a particular visible Church 1 Cor. 5.11 cannot be thereby warranted The Church of Corinth was a true Church notwithstanding their manifold disorders And the Church of Ephesus a true Church 1 Cor. 11. Revel 2.4 Cap. 2.13.14.15 Vers 20. Revel 3.1 Vers 16.17 notwithstanding her declinings So was the Church of Pergamus notwithstanding she was seated in Sathans circuit and pestered with the Sect of Baalamites and Nicolaitans Thyatyra a true Church notwithstaning her Jesabellizing So was Sardis notwithstanding her secure deadnesse And Laodicea notwithstanding her lukewarmnesse poverty and nakednesse All these Churches had their failings in point of manners yet were they the Churches of Christ and might not be seperated-from for that God had not forsaken them God indeed had threatened some of these that if they would not repent and amend he would unchurch them and take his Candlestick from among them but till he put his threat into execution and removed his Tabernacle and worship they were to be acknowledged and reverenced as the true Churches of Christ So such corruptions may be in a Church as deserve God should forsake it and for which God in his word hath threatened that he will forsake it but before it appear that God hath indeed forsaken that Church which doth not appear but the contrary so long as God continueth his word Levit. 26.11 12. Psal 76.1 2. and doctrine of salvation to a people Levit. 26.11 12 Psal 76.1.2 we may not forsake it It is not then Corruption in manners that warrants a seperation from a Church it must be corruption in Doctrine Nor do all Errors that a Church holds even in point of Doctrine warrant us to seperate from it but errors great and weighty smaller errors cut not off salvation and therefore may not cause a seperation For where salvation may be had from these Assemblies seperation may not be made 1 Cor. 3.15 John 6.68 Gal. 1.2 John 6.68 Nor may all errors weighty even in the substance of Doctrine or Foundation cause a seperation for they may be held of weaknesse and through infirmity but if they be obstinately maintained and willfully persisted in then with a good conscience we may nay must seperate from such a Church as doth so maintain them Act. 19.9 Act. 19.9 And upon this ground have we seperated from the Church of Rome for whilst she onelytaught her damnable Doctrines and prest them not upon us as matters of faith to be believed on salvation but came with It may be our Fathers forsook her not but sought her cure But when she would not be cured but persisted in her damnable errors bringing them into Canon pressing them upon the conscience with It must be as Articles of Faith de jure to be received believed and practised Anathematizing us if we did not so Excommunicating us for not doing so giving us no room amongst them but the fire So forward were they to burn Heretiques that they counted it Heresie not to stay to be burnt as one speaks Indeed we went from them upon God's call and not upon their driving but had we upon that account left them they had little cause to chide us for leaving of them To conclude then this branch of my Admonition If any of you be enclined to seperate from the Church which hath begotten you born you in her womb and arms nursed you at her breasts and wherein God hath sealed you up to himself in Baptism Examine well what errors those are that are in her and of what nature they are before you seperate good consideration must be had that they be fundamental and maintained with obstinacy and then what well-grounded assurance you have that those errors are repaired and no other as great as those admitted in that other Church to which you joyn your selves Errors there will be in all Churches and to think to find a Church without any imperfection you must then as that Religious Emperour Coustantin◠said to Acesius Hos Eccl. Hist Lib. 1. c. 7. a Novatian Bishop one of the same humour set up a Ladder to Heaven and climb up thither alone In the mean-time mark how St. Jude hath marked such as seperate themselves from our Church-assemblies under pretence of corruptions that are in it Jude 19. These be they that seperate themselvs sensual not having the spirit vers 19. Nor let any of us dream of attaining to an absolute State of Perfection here which was the opinion of the Catharists and Novatians Aquin. in Phil. 3. Lect. 29. and it is maintained by some Anabaptists and others There is a two-fold Perfection saith Aquinas Viae and Patriae The former is incident to man in the state of grace whilst he is yet a way-fairing man and a stranger on Earth the other is that which he shall have in the State of Glory in his Heavenly Country Of the former we now speak We deny not but there is a State of Perfection attainable in this life which we are willed to seek after Math. 5.48 Heb. 6.1 Gen. 6.9 2 King 20.9 1 Cor. 2.6 Phil. 3.15 Math 5.48 Heb. 6.1 And confesse that some have bin said to be perfect in this life as Gen. 6.9 2. K ng 20.9 1. Cor. 2.6 Phil. 3.15 But we must distinguish again This is two fold First of Justification that admits of no latitude neither magis nor minus it is perfect in all and that the first hour one is as perfectly justified as another This is here to be had The other Perfection is of Sanctification and this is either Partial or Gradual of Parts or Degrees the former is when the
Image of God is so repaired in us as that no part is wanting in the new man every part and power of the soul is renewed and formed As the Childe hath all the parts of the Father when it is first born and brought into the World this is haveable The other is when there is not onely all kinds of graces but that fulnesse and perfection in them as may suite with the state of grace in this life and so farr as man is thereof capable during his earthly condition But here we must make bold to distinguish again This Perfection of Degrees which the Saints are capable of in this life is Absolute and Acurate or Comparative and tolerable Accurate Perfection is when a man attains to that degree of it as he ought to have and doth every thing so absolutely that no exception can be taken against it This none on earth have None have done so much good as they ought to have done or might have done None have attained to that degree of holynesse that they might have attained unto And yet Phil. 3.14 in that they might have attained unto it there is a possibility of it as the Apostle intimates Philip. 3.14 Comparative Perfection Gen. 6.9 Phil. 3.10 is that spoken of Gen. 6.9 Phil. 3.15 Though a man hath not attained to that degree he might have attained unto yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of others he may be said to be perfect Thus the true Christian is Perfect being Perfectly Justified Perfectly Sanctified having all parts and powers of soul and body renewed And for Degrees perfect comparatively but that Absolute Perfection which he ought to have here and that fullnesse which hereafter he shall have when he comes to his own Country he yet wants and here in this life shall want yet such a Perfection as may suit with the condition of a Christian travailing here on earth to heaven he ought to seek after and endeavour and by his lawfull endeavours he may attain unto it Who so aimeth not at the Perfection of Degrees cannot comfort himself in this That he hath the Perfection of Parts in truth in him Thirdly the Church as you have heard is compâ—red to a Vineyard for the pleasant smell that it gives and the shadow that it yeilds in both which respects we are to shew our selves the true Members of it Pliny tell us that the smell of a Vineyard is such that it drives away all Serpents and venemous Creatures And such should our lives and conversations be as that by our well-doing 1 Pet. 2.12 15. the mouths of foolish and wicked men who are apt to pry and spy into our courses to see what evill they can find out and fasten on us should be silenced or muzled 1 Pet. 2.12 15. And that all the world may see they lie when they speak evill of us saith Hierom Such a Conversation is sweet both to God and man Ut nemo de nobis maâ—è loqui absque mendacio possit Hier. Epist ad Col. God is delighted with it Man is comforted and allured thereby to love and like the way of Godlinesse and to blesse God that ever they saw the power of it in the lives of Christians The Primitive Beleevers led such convincing lives as Tertullian shews that they were honoured of their very Enemies Justin Martyr confesseth of himself that by beholding their piety in life and their patience in death he concluded that they walked in the truth and thereby he was brought to glorify God in the day of his visitation Luther led such a life as that it was approved by all men saith Erasmus his very enemies could not accuse him for any thing in poynt of Practise The like was said of Bucer who so lived that neither could his friends sufficiently praise him nor his foes justly blame him Bradford was had in such great reverence and admiration for his holinesse that a multitude who never knew him but by fame lamented his death and a number of Papists themselves wished his life A godly life is like a sweet Oyntment compounded after the Art of the Apothecary Oh that the whole House the Church of God were filled with the savour of it that it were more sented in all places in all companies where we come 1 Pet. 2.9 Ye are a chosen Generation saith St. Peter that you should shew forth or preach forth the vertues of him that hath called you out of darknesse into his marvellous light 1 Pet. 2.9 Our lives should be as so many Sermons upon the life of Christ And that Oyntment that was powred on the head should savour in every member of the Body And as we must send forth a sweet Savour in our lives so should we likewise yield a Shadow to them that are scorched by heat of the Sun and be a Shelter to them from the violence of the weather Such a shadow was Job to the Fatherless and the Widdow Job 19.15 16. the oppressed and distressed he was Eyes to the Blind and Feet to the Lame A Father to the Poor and the Cause which he knew not he searched out Job 19.15 16. And such a Shadow should all in authority be as was good Obadiah to the persecuted Prophets of the Lord 1 King 18.4 13. he hid them by fifty and fifty in a Cave and fed them with bread and water 1 King 1.8.4.13 O that Great men and Courtiers would give such a Shadow Every one in his place should affoard a Shadow to such as are in distresse 1 Thes 5.14 according to that 1 Thes 5.14 Comfort the feeble minded support the weak c. The Roof of the house is a shadow Gen. 19.8 so we find Gen. 19.8 Therefore are they come under the shadow of my Roof said Lot All Houshold Governours are to be a Shadow to those under their charge the Husband to the Wife as the Fowl is to the young ones which she covers under her wing Ruth 3.9 Ruth 3.9 the Parent to the Child the Master to the Servant c. Care must be had that they that dwell under our shadow may return and revive as the Corn and grow as the Vine Hos 14.7 Hos 14.7 Yet our Shade must be good and wholsome no harbour for Swearers Drunkards nor other vitious Livers Psa 101.6 7. Psal 101.6 7. Fourthly The Church is a Vineyard in respect of its Ferrility bearing much fruit and best fruit This calls upon us to be fruitfull and that in the best kind Christianity is no barren Profession it will be doing What Pliny speaks of the nature of the Vine that rather then her life she will be alwaies bearing Plin. lib. 17. c. 22. the same may be said of every good Christian He is never well but when he is doing good It is the delight and joy of his Soul to be rich in good works and full of good fruits 1 Tim. 6.8 Gal. 5. to see
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
the Church of God is the onely soyl for plants to thrive in And being so Have we not great cause to blesse God Vse for that the lot of our Inheritance is fallen in so good a soyle and to sing with David The Lines are fallen unto me in pleasant places Psal 16.6 yea I have a goodly heritage This was that One thing which he did with so much earnestneâ—s desire of God Psal 27.4 that he might dwell in God's house for ever Psal 24.4 The happinesse of such as have that priviledge he doth highly magnifie and set forth Psal 24.4 Psal 84.4 10. Psal 84.4 preferring a door-keeper's place in Gods house to all worldly pomp and dignity out of the bounds of the Church vers 10. It was not for nothing Gen. 9.27 that when Noah blest his Son Japhet for his filial affection and goodness in covering his nakedness he prayed onely that God would perswade Japhet to dwell in the Tents of Sem for in desiring that he desired the salvation of him and his posterity Out of the Church there is no salvation ordinarily to be had but salvation is in it The Tree of Life grew no where but in the midst of Paradise Nor is Christ to be found nor life eternal to be had other where than in the true Catholique Church of Christ His promises are only made unto his Church His Covenants only drawn up betwixt Him and the Church to be out of the Church is to be without the Promise Eph. 2.12 without the Covenant without Christ without God in the World and without these without happinesse without Salvation But the Papists say that they are the Catholique Church and that all others being out of their Church and communion Object must needs perish eternally Schismatiques and Seperatists they say that the true Church is amongst them and them only and that all other are but limbs of Antichrist false Churches and not the true one Indeed the Church of Christ whereof we confidently averr that we are members is crucified as Christ the head thereof betwixt two Theeves Resp Papists on the one hand and Schismatiques on the other and it stands us much upon and is of great concernment that we be able to justifie our standing and that we are indeed the true Church of God and that this is the true grace of God wherein we stand 1 Pet. 5.12 The safest and onely infallible way to find out the true Church is by the Scriptures as Austin shews The question is saith he Aug. de unit Eccl. c. 2. speaking of the Donatists who held their heretical and particular faction to be the true Catholique Church as the Papists at this day do theirs Where the Church should be What then shall we do shall we seek it in our own words or in the words of our Lord Jesus In my Judgment we ought rather to seek the Church in his own words for thaâ— He is the truth and knowes his own body Now we read John 4.22 in that conference that was betwixt Christ and the Woman of Samaria John 4.22 that our blessed Saviour thus determines that Question which was betwixt the Jews and the Samaritans viz. Which was the true Church of the two and who had the true worship Ye worship ye know not what saith Christ we know what we worship for salvation is of the Jews The reason that He brings to prove the Jewish worship true was this They had the word of God amongst them the doctrine of salvation giving them direction how to worship God savingly and that by salvation there is meant the word of God and the Ministery thereof appears in that it was the chief Prerogative which the Jew had above others as appears Psal 147.19 Psal 147.19 20. Rom. 3 2. 20. Rom. 3.2 and so is mentioned there by our Saviour besides it was that whereby the Jews knew how to worship God aright else there had bin no consequence in this Reason We worship that we know for salvation is of the Jews And Lastly The salvation spoken of is that which was to be derived from them to Gods people of all Nations the very same in effect with that of the Prophet Isaiah Chap. 2.3 Isa 2.3 The Law shall go from Zion and the word of the Lord from Jerusalem before Christ's coming in the flesh the Jews were the onely Church and all that professed the true Religion of God Est 8.7 Rom. 9.4 Math. 15.24 Luke 24.47 Acts 11.19 Rom. 1.16 Acts 2.41.44 Rom. 15.26 11 24. received it from them and joyned themselves unto them for to them pertained the giving of the Law Rom. 9.4 After Christ's coming in the flesh the Gospel was first Preached unto them Math. 15.24 Luke 24.47 Acts 11.19 And though many rejected the word yet many amongst them were the first that embraced it Rom. 1.16 Acts 2.41.44 And all Churches of the Gentiles gave special honour and respect unto the Church of the Jews as to their Mother Church Rom. 15.26 and were grafted into that stock Rom. 11.24 So then we cannot doubt but by Salvation in that place the Doctrine and means of salvation must be meant as it is in other places of Scripture Heb. 2.5 And from hence it is evident Heb. 2.5 that the Profession and Preaching of true Doctrine in all fundamental points is the onely proper and certain note of a true Church They of the Roman Church give us many Notes whereby the true Church may be known which they bring as Arguments to prove themselves to be the true Church and no other as Universality Antiquity Succession c. to the number of fifteen are given by Bellarmine De notis Ecclesiae supposing to do that with number which he could not do by weight but Christ doth not determine the question in the place before quoted nor else where by any of those marks but by this Note the Doctrine of salvation which was amongst the people It was a Church wherein salvation might be had and therefore the true Church of Christ This was the chief Badge and Cognizance of the Old Church whereby it was known to be the Church of God Rom. 3.2 Rom. 3.2 And this is the Cognizance of the true Church under the Gospel as appears AAs 2.42.47 Acts 2.42 47. where the Holy Ghost gives an exact pattern of a true Visible Church for all succeeding Ages to be examined by and conformed unto that if our state and standing in the Church were questioned true Believers might be able to justifie themselves and convince all false Churches whatsoever And that from the prime of the Primitive Church the first visible Church after our Saviour's Ascension and so a fit pattern for other Churches to be censured by Where the word of God is soundly and truly Preached Sacraments administred the Duties of Prayer to God and Love to our Brethren Religiously and conscionably practised there is a true Visible
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
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
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
for that his Ingtatitude he takes the matter into his own hand and punisheth Nabal with no lesse punishment then the stroak of Dâ—ath yea with a blockish and senslesse Death his heart dyed within him and he became like a stone whereat David rejoyced and for which he blesse God Ver. 39. who had judged his righteous cause in bringing the wickednesse of Nabal upon his own head And indeed you shall find that Proverb to be most true Pro. 17.13 Whoso rewardeth evill for good evill shall not depart from his House Prov. 17.13 Plagues and Punishments from God and many times from man also light upon such either in their Persons or Posterity Jer. 18.20 21. God's wrath hath been revealed from Heaven against it and that in a very high degree as Jeremiah sheweth by the Spirit of Prophecy Jer. 18.20 21. And if Ingratitude of man towards man be so hateful what think you of man's Ingratitude towards God shall that ever escape unpunished Consider advisedly and give sentence We read that when Tamerlane had overcome Bajazet he asked him If he had ever given God thanks for making him so great an Emperour Bajazet replyed that he had never thought of that It is no wonder then said Tamerlane that so unthankful a man should be made such a spectacle of misery as thou now art God will be unto such as forget him a Lyon a Leopard and as a Bear robbed of her Whelps Hos 13.6 7 8. Jer. 8.13 Hos 2.9 13. Rev. 2.5 Num. 4.25 28. Rom. 1.21 Mat. 25.30 Opposita juxtase posita magis illucescunt as it is threatned Hos 13.6 7 8. And ungrateful Israel found it to be true as the whole Book of the Judges testifies Sometimes he punisheth Privatively in taking away his Mercies from us as Jer. 8.13 Hos 2.9 10 11 12. Revel 2.5 And sometimes Positively with Judgments Temporall as Numb 14.25 28. Spirituall as Rom. 1.21 and Eternall as Math. 25.30 Let this prevail with us to beware of so foul an evill Lastly Let us on the other side take notice of the Good of Gratitude that so the ill of Ingratitude may the better be discovered There are but three heads whereto we refer all that is Good Jucundum Vrile Honestum Pleasure Profit and Honesty each of these singly we count Good but when all these three concur we count that Excellent Now in this one Duty of Thankfulnesse all these meet Psal 147.1 Psal 147.1 O praise the Lord for it is good yea it is a pleasâ—nt thing and Praâ—se is comely It is Good as it brings Profit with it and Profi we know is a very moving Argument The Benefit is great that comes by Thankfulnesse unto us for by it we retain the old and invite new Mercies Blessings already conferred on us are retained and kept by our Thankfulnesse no better way to preserve what we have than by being thankful for what we have And the thankful Acknowledging of Blessings invites new Mercies Gratiandi actio est ad plus danduÌ„ invitalio Ps 9.10 11. Luk. 17.15 19. as appears by that which David speaks Psal 9.10 11. So Luke 17.15 that Leper which returned back to give God thanks received a second time forgivenesse of sins ver 19. There is nothing that obtaine h more of God than Agnition of favours received Such a one we say deserveth to have kindnesse shewed him he is so mindful of a good turn On the other side Unthankfuâ—nesse is a great loser it forfeits all that hath bin by Prayer obtained Si câ—ssat Gratiacum recursus câ—sset gratiarum decursus Bern. Mark 6.5 and â—oppeth the courâ—e of Gods blessings and dryeth up as it were his hand that he cannot stretch it forth to co us good so we read Mark 6.5 Christ could do no mighty Works in his own Country And why not there as well as eâ—sewhere their unthankfulnesse and ingratitude towards him transfused as it were a dead Palsey into the hands of his Omnipotency Such is the venemous nature of it As David said of unthankful Nabal 1 Sam. 25.21 So saith God of an unthankful Christian 1 Sam. 25.21 In vain have I kept all that this fellow had in the wildernesse c. So in vain have I done so much for this ungrateful wretch Thankfulnesse is good as being Pleasant and delightful It is the Exercise not onely of the dumb Creatures on Earth but of the glorious Angels in Heaven to give thanks unto the Lord and praise his name Psal 148.2 3 8. Revel 4.8 11 7 11 Psal 148.2 3 8. Rev. 4.8 11 7 11 22. 22. Yea there is more delight in this then in Prayer saith Reverend and Humble Hooker for the one hath pensivenesse and fear but the other joy annexed But in Ingatitude there is no delight at all nothing but envy murmuring and discontent Serpents have venome within themselves which they put forth to the hurt of others but an ungrateful wretch hath his venome within him wherewith he is tormented daylie Lastly Gratitude is an honest and comely Good Nothing doth more commend a man to God and Men than it Luke 17.15 Luke 17.15 But Ingratitude is a foul and ignominious thing It leaves an aspersion on the name and fame of a man no vice greater so did the very Heathens judge of it Ingratum dicaâ— omnia dixisti Senec. de Benisic they counted it for the fowlest imputation that could be layd upon a man to say He was Ungrateful Term him so and you have called him all the fowl names that may be It overflowed all other particular vices No other vice could get a name amongst them where that was it swallowed all devoured all and became all Su e I am that our Saviour joynes these two together the unthankful and the evil Luke 6.35 the unthankful man hath his brand to be a naughty man and St. Luk. 6.35 Paul sets the unthankful and unholy together in that bead-roll of vitions Perâ—ons 2 Tim. 3.2 2 Tim. 3.2 intitimating in what eâ—teem they are to be had amongst us Lay altogeâ—her and then tell me if we have not great cause not onely to beway our former Ingratitude but for the suture to beware lest we be charged with it which we cannot avoyd unlesse we make some thankful return to God for all his Favours bestowed But God's gifts are free Object Psal 50.7 14. Psal 16.2 Resp Mich. 6. Psal 50.14 he gives and looks for nothing again Psal 50.7 14. Psal 16.2 God looks for nothing to be done by us by way of Exact Recompence Thousand of Rams and ten thousand Rivers of Oyl cannot do that but something he expects should be done by us by way of acknowledgement and declaration of his goodnesse and care of us Psal 50.14 and that for the good of others I will publish the name of the Lord saith Moses Deut. 32.3 Ascribe ye greatnesse unto our God We must report that they who
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
of the Lord is not before their eyes Such like querulous notes do abound And Secondly For such like Neglects and Omissions sad threatenings are frequently denounced against a People He that brought not the offerings of the Lord in the appoynted season Numb 9.13 Judg. 5.23 Jer. 10.25 48.10 should be cut off c. Numb 9.13 Meroz must be cursed for not helping the Lord against the Mighty Judg. 5.23 Yea whole Nations are threatened for not calling on Gods Name Jer. 10.25 Let him be who he will be He is lyable to the curse that doth the work of the Lord negligently Jer. 48.10 Thirdly For very Omissions men have bin not only threatened but punished severely As may appear in sundry Instances It was the not believing of God that kept Moses from entring into Canaan Numb 20.12 The not Circumcising of his Son Numb 20.12 Exod. 4.24 25 1. Sam. 3.13 1. Sam. 15.8 Deut. 23.4 Mat. 22.12 13. Math. 25.10 11. Vers 25. Vers 41. Mat. 3.10 7 13. had like to have cost him his life Exod. 4.24.25 Eli's not reproving his Sons lost him the Priesthood 1 Sam. 3.13 and the not slaying of Agag that lost Saul his Crown 1 Sam. 15.8 Moab and Ammon were bastardized and banished the Sanctuary to the tenth generation for an Omission because they met not Gods Israel with bread and water in the Wildernesse Deut. 23.4 It was the want of a wedding Garment that exclused the Guest from the wedding Supper Math. 22.12 13. For want of Oyl the foolish Virgins could not enter with the Bridegroom into the Bride-Chamber Math. 25.10 11. And the not imploying of his Masters Talent that cast the evil Servant into fetters Math. 25.25 and the not Visiting Cloathing Feeding of Christ's members that will condemn the World Math. 25.41 In a word every Tree that brings not forth good Fruit shall be hewen down and cast into the fire Math. 3.10 7 19. Reas 1 Sinful Omissions are not to be looked upon as bare Negations and Privations but as breaches of a Positive Law which commands the contrary we are not only commanded by God to abstain from evil but commanded to do good Every Negative includeth the Affirmative as every Affirmative doth the Negative This evidently appears by that Exposition which our Saviour gives of the Law Math. 5.37 c. Mat. 5.37 So that there is the like Reason of not doing good and of doing evil either way the Law is transgressed and against the one Deut. 27.26 as well as the other the curse is denounced Deut. 27. vers 26. The breach of the Negative brings Death and want of Obedience to the Affirmative excludes from Life Secondly Omissions proceed from Original corruption for it is that which makes us unapt for good and to leave undone what the Law requireth of us and being a fruit of Original corruption there cannot but be a great deal of guilt and iniquity in them Psal 51.5 Psal 51.5 David accounteth his Original sin as the corrupt fountain of all his impurities and he makes way to it with an Eccè Behold I was shaken in iniquity and in sin did my Mother conceive me Job 14.4 Verba Pelagii ut sine virtute â—a siâ—e vitio prâ—creamur anteque actionem propriae voluntatis id solum in homine est quod Deus condidit Rom 7.18 19 20 23 24 25. Now who can bring a clean thing out of an unclean Job 14.4 The Pelagians long ago denyed any such sin as Original or Natural corruption affirming that as we are begotten without Virtue so without Vice and before the acting of our own wills that onely is in man which God made Augustine took this heresie to task and very learnedly confuted it albeit it is since revived by the Anabaptist But not David alone but St. Paul likewise chargeth his Omissions as well as Commissions upon his corrupt nature Rom. 7.18 19 20 23 24 25. Thirdly And do we not professe our selves to be the Servants of the most high God now that Servant that will not do what his Master requireth of him what doth he else but despise and contemn his Master Not to obey is to disobey Nor will we take it well from our Servants if they should spend their time in idlenesse and doing nothing or excuse themselves in telling us that they have not plotted with Theeves to Rob us and Spoil us not set our house on fire nor served those who were our enemies c. We expect more from Servants then so we hire them to follow our work and do our businesse and not to sit still and forbear onely doing of us any mischief they are to do us good as well as no hurt It is true the best of God's Servants omit many things out of ignorance and frailty that God requires but a continual neglect and omission of open and enjoyned dutyes proclaimes open contempt Let us now apply this to our Use There are many that please themselves with a kind of Negative Divinity Use who may be awakened by this Doctrine A company of simple Ideots there are who blesse themselves in their harmlesse life they do no man any wrong they cannot be taxed with any grosse crime Luke 18.11 they are no Extortioners Vnjust Adulterous c. And it were to be wished that more amongst us could say so and that there were more civil righteousnesse and honesty amongst men than is Athanasius sometimes wished that there were more Hypocrites in the Church in regard that publique sins were more infections and offensive So say I in this Case But yet let such Negative men know that all this they say is not enough Isa 1.16.17 Psal 34.14 Rom. 20.9 Luke 16.15 Mat. 5.20 nor will it bring them to Heaven Ceasing from evil is but one step thither doing of good is the other which must necessarily follow if thou expectest Salvation That Pharisee whose outside onely had a fair shew his inside being full of filthinesse sounded the Trumpet of his own praise not onely for the Omissions-of evil but also for the doing of good Luke 16.15 whose righteousnesse if we exceed not we cannot enter into the Kingdom of Heaven Math. 5.20 And yet what aboundance of dead soyl may be found amongst us which brings forth nothing Idle wretches that sleep out the time of grace albeit their damnation sleep not who return all Heavens Raine and influence with a naked and neutral acceptation no way answering the Sender's hopes A barren Earth we call an unthankful earth a barren Heart is no lesse an unthankful heart as in the former verse you have heard Use 2 The best of us have great cause to be much greived and humbled before God for our omissions and neglects that we have bin no more fruitful in our places and diligent in our Callings that we receive no more good from the means of grace Dan. 9.6 10. then hitherto we have done Daniel bitterly laments this
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
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
Rods have wrought a good effect indeed then we shall find in due time that these Rods will be comfortable And thou shalt have just cause given thee to say with David It is good for me that I have been corrected Ps 119.71 Psal 119. And so we have done with this Now we come to what is principally intended in the words Then after that thou shalt cut it down That is after thou hast born with it and I taken pains about it Text. if no Fruit follow the Axe shall Our Inference is Greatest Severity attends upon despised Mecrcy If after all God's pains and patience Doct. we remain unfruitful and impenitent nothing but extremity of Justice is to be expected Hear what is threatned against all such as shall abuse God's goodnesse contemn his Mercy sleight his threatning flattering themselves in their wicked waies saying Deut. 29.19.20 I shall have peace though I walk in the imaginations of my heart adding drunkennesse to thirst The Lord will not spare him but the Anger of the Lord even his fierce Anger and his Jealousy which as Solomon saith is the rage of a man and causeth him not to spare in the day of revenge Prov. 6.34 shall smoak against that man Pro. 6.34 which is a Sign of hot displeasure and soar Indignation as we read Psal 18.9 741. Isa 42.13 Enlighâ—â—ed Psal 18.9 74.1 The Prophet Isay illustrates this by two excellent Similitudes The Lord shall go forth saith the Prophet Isa 42.13 as a mighty man he shall stirr up Himself like a man of Warr He shall cry yea roar against his Enemies That Similitude is taken from Military affaires or the practise of Souldiers in the day of Battle who to manifest the alacrity of their Spirits and for the terrour of their Enemies set upon them with a great Cry and shout So will God when he comes against those who contemn and reject that gracious offer of Christ there prophesies of Ver. 9 10. and before held forth in beauty and glory He will stirr up his wrath against them and come upon them like a Gyant or Mighty man which word is used to set forth the Might wherewith God cometh to revenge he will put all his strength to it as it were that shouteth by reason of Wine as the Psalmist speaks Psal 78.65 Ps 78.65 He will smite his Enemies in the hinder parts and put them to a perpetual reproach The Prophet goes on and further illustrates this soar Severity which shall be used towards the despisers of his Mercy by a Similitude of a Woman in Child-birth ver 14. I have a long time holden my peace I have been still and refrained my self now will I cry like a travelling Woman I will destroy and devour at once The Woman in travell when her pains come first upon her bites them in what may be but when her last throwes of Child-birth are come she can no longer hide them So although I have long refrained my self saith God from taking revenge upon these Enemies of mine yet now I can forbear no longer my heavy wrath shall break out upon them to their utter destruction Those mine Enemies that will not have me to reign over them Luk. 19.27 bring them and slay them here before my face Luk. 19.27 A soar and severe Sentence I might heap up proofs for the Confirmation of the Poynt in hand Ps 86.21 Amos 3.1 2. Mat. 11.23 Rom. 2.4 â— but I shall onely apply my self to the Instance in my Text This Jewish Figg-Tree that State and Nation of the Jews whereof the Apostle speaking to the Gentiles wills them to behold God's severe dealing with them that by them they might be warned not to abuse the goodnesse of God Behold therefore saith he the Goodness and Severity of God on them which fell Severity but towards thee goodnesse if thou continue in his goodnesse otherwise thou also shalt be cut off Rom. 11.22 Rom. 11.22 They that fell were the Jews and they were severely dealt withal for abusing of God's goodness they were broken off from the Root but Goodnesse towards the Gentiles provided that they continue in that goodnesse for upon that condition it is that they hold it otherwise if they forsake and lose the Gospel and abuse Goodnesse they must look to be also cut off which is more than to be broken off as Origen doth observe and thence infers that the Judgment of the Gentiles shall be greater than that of the Jews in case they fall away And forasmuch as we are willed to Behold this Severity of God towards them that is to note it and mark it well Give me leave to stop a little and acquaint you with the passages of God's Severity in the cutting down that Nation and give you a brief Relation of the destructâ—on and final ruine of it as History records it Never was Nation more beloved of God nor any People on Earth higher in God's favour No People graced with so many priviledges nor blessed with so many pledges of his favour as the Apostle sheweth Rom. 3.1 2. 9.4 5. But Rom. 3.1 2. 9.4 5. despising the riches of God's Grace in rejecting the Gospel persecuting of the Truth murthering of God's Prophets and putting of the Lord of Life himself to death God cut them down with the greatest Severity that ever befell any Nation under Heaven The daies came upon them that Christ when he preached amongst them foretold Thine enemies shall cast a trench about thee Luk. 19.43 44. compass thee round keep thee in on every side And shall lay thee eeven with the ground thy Children within thee they shall not leav thee one stone upon another because thou knewest not the time of thy visitation Luk. 19.43 44. And all this hapned unto them about 70 years after the Nativity of our Saviour about 38 years after his Ascension when as the Emperor Vespasian his son Titus came against Jerusalem with a very great Army laying siege against it within 3 daies space made a firm wall about it upon that set Towers and Castles lest any of the Jews should fly to save themselvs Jerusalem being then full of People For besides the Inhabitants of the City about three hundred thousand Jews were come unto Jerusalem to celebrate the Feast of the Passover which at that time fell out These the enemie gave way unto to enter and then upon the sudden drew up their forces and straitly beleaguered them so as that all this huge multitude were imprisoned within the Walls of the City where also they were partakers of no small misery For besides the enemy without there were three great Factions at this time that swayed in Jerusalem which Vespasian took advantage of One of Eleazer the Priest the son of Simon the second of Zelotas the chief Prince which held the Temple The third of Johannes Giscalenus a bloody and cruel
Hypocrites exceed in Page 79 Shadow Governors should be to those under their charge Page 54 Silence why Christ stood sometimes silent Page 19 There is a time to be silent Page 22 Similitudes to be drawn from things familiar Page 32 Sin should cause sorrow Page 207 Sundry Reasons for it Ibid. Some sins are greater then others Page 253 Sinners are already sentenced the execution is only deferred Page 296 371 Society is twofold Page 49 What society with Sinners is warrantable Page 49 Sorrow is a gulfe Page 422 Sparing of us a great Mercy Page 370 The Reasons of it Page 371 Why God spares Sinners long before he punish Page 375 To be let alone and so spared is a great Judgment Page 369 Speech of three sorts Page 19 Spirit of God is the Spirit of Vnion Page 64 Strength of our own trust not unto Page 56 Strength is taken away by sin Page 232 Sword what sins bring it Page 268 The Sword is a deadly Arrow Page 278 T. THankfulness wherein it lyes Page 148 The k nds of it Page 149 Three wayes to manifest it Page 150 The good of it Page 146 It is a Rent that must be paid Page 151 Threatnings of two sorts Page 327 How they are to be understood Page 329 They are the heaviest Texts Ibid. They are prevented by Prayer Page 330 In the State of Innocency there was good use to be made of Threatnings Page 418 Time what it is Page 234 Time sufficient allowed for Duties Page 221 No time is allowed for sin Page 223 Time neglected aggravates sin Page 224 Motives to make good use of Time Page 234 Time is but short Page 235 It is swift Page 237 It is irrecoverable Page 235 238 A twofold Eternity depends upon it Page 236 Time will be denyed to them who abuse it Page 239 Account must be made of it Page 240 Time will bring in her Evidence Page 241 It is an honour to improve it Page 242 They are Fools that mispend it Page 243 Titles reverend to be given to Superiors by Inferiors Page 361 Tongue of Man his glory Page 20 Trees of several sorts Page 73 Man resembled to a Tree in many respects Page 72 He is by nature of a bearing kind Page 82 The Church compared to fruitful Trees Page 80 Trees are subject to diseases Page 74 Tryals to be expected Page 57 Tythes are of long standing Page 169 They are the fittest means for the Ministers maintainance Page 397 Objections against Tythes answered Page 398 The right that a Minister hath to them is as good as to any State of Land Page 399 It is a crying sin to withhold them from the Minister Page 399 Such as defraud the Minister of them are sacrilegious Page 403 405 V. VIneyard the Church is compared unto and in many respects like to it Page 44 God hath done much for this his Vineyard Page 130 Every private Christian hath a Vineyard of his own to tend Page 160 Vine hath two sorts of branches in it Page 58 The Vine hath a Winter-season Page 58 Visitation must be expected Page 104 It is of two sorts Page 103 Three wayes God visits us in this life Page 104 It is God's love to visite us Page 105 Unity of the Church is to be sought Page 62 Their sin great who break the unity of it Page 61 A seven-fold Obligation to unity Page 63 Unity should be endeavoured Page 177 Vine fruitless is useless Page 314 Unthankfulness grows not all without the pale of the Church Page 128 The vileness of that sin Page 138 The whole Creation condemns it Page 140 An unthankful man is a naughty man Page 147 Our unthankfulness to God is great Page 135 Unprofitable many are in the whole Course of their Lives Page 324 W. WArr intestine is the worst Warr. Page 279 Warning God gives before he smites Page 261 Why God gives warning Page 264 Many wayes God giver warning Page 267 It is fearful to despise warnings Page 269 Weapons put into the Ministers hand and what they are Page 291 Well all is that ends well Page 437 Will of God is but one Page 330 Yet it is sayd to be manifold Ibid. His will cannot be resisted Page 477 As God's Will is made known unto us so ought we to conform unto it Page 497 Pray that Gods will may be done Page 496 Will the more of it is in any sin the greater the sin is Page 252 Mans wâ—llfulness a cause of his unfruitfulness Page 448 Wishes differ from sound desires Withering three-fold Page 288 The withering of many Professors is evident Page 297 Word Christ is and what kind of Word Page 19 The Word ought to be heard as God's and not Man's Page 10 Works of sinners how good and how not Page 83 What is required to the doing of a good Work Page 86 Christianity calls to work Page 79 Writing All that the Penn-men of Scripture wrote was not written by divine Inspiration Page 10 Wrong God can do to none Page 495 The Word is the Instrument of our Regeneration and of what sort Page 431 Y. THe three years that Christ expected Fruit what to understand thereby Page 219 Youth resembled to a Tree Page 72 God expects Fruit from that Age. Page 228 Sathan seeks to seduce Youth Page 229 Lusts of youth what Ibid. The strength of youth should be spent in God's service Page 231 REader The faults that have escaped the Presse are more than I wished yet fewer than I feared still we find some work to exercise both thy Pen and Patience Be not a Censor but a Corrector of these ensuing Errata's which hinder or corrupt the sense other literal or punctual mistakes I leave to thy humanity for a pardon ERRATA Page Line Error Correction 1 3 Ensigne Engine 82 3 codds todds 111 31 it not it is not 132 11 house the Lord house of the Lord. 45 35 Inspect Respect 161 8 Vzzah Vzziah 174 15 to ther to other 212 9 shaken shapen 301 13 Diamond Diadem 402 30 500 60 50 or 60. 460 Margent ipsa ipso 474 Marg. Agent Agens 405 17 Hoe Hose 494 15 as that at that