men to this Office Why not the Angels Why not some of those glorious Cherubims and Seraphims who attend about His Throne continually and are ready to execute his will and pleasure It is not safe for us to be over-busie in demanding a reason of Gods proceedings Resp It is enough for us to know that it is the good will and pleasure of God to have it so And yet in many things he gives us both liberty to enquire with sobriety and light to find out so much as may give us reasonable satisfaction To satisfie you then in this thing There are divers Reasons that may be rendered why the Omnipotent and Wise God imposeth this Charge not on the Glorious and Celestial Angels but on poor and despicable men even on such as are no better esteemed then the Refuse and Off-scouring of the World 1 Cor. 4.13 S Some respect God other some the Angels and others have respect to Us to whom they are sent And lastly there are other which have respect to the Work where-about they are imployed Of each of these somewhat First God hath respect herein to his own glory for the infirmity of the Instrument makes to the glory of the Agent This â—eason the Apostle gives 2 Cor. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4.7 We have this Treasure in Earthen Vessels or in Oystershells as the ill favoured Oyster is said to have a pearl in it that the excellency of the Power may be of God and not of Men We are apt to think if an Angel from Heaven should bring the message to us it would much make for Gods glory should a Cherubin or Seraphim preach the Gospel to us we should readily and diligently obey c. but God seeth not as men see He well knowes how apt we are to Angel-worship and ascribe too much to the immediate instrument of our good as the Heathen did to those who had bin beneficial to them and in that respect deified them Acts 3.12 14 11 15. but when God is pleased to hang great plummets on weak lines and work strong effects by weak causes the glory of the work redoundeth only unto him to whom of right it appertaineth And this one thing hath confounded all the wisdom of the World to see much mighty things effected and brought to passe 1 Cor. 1.17 by means so weak vile and despised 1 Cor. 1.17 So Sampsons Victory was the more glorious in that it was obtained with such an Instrument as the Jaw-bone of an Asse Judg. 15.15 Judg. 15.15 16. 16. Secondly In respect of the Angels themselves For first it suits not with their Nature to have such ordinary and visible converse with men as is requisite for the Dresser of the Vineyard to have who must alwayes be digging and pruning and dressing of the Vines and Figg-Trees therein growing God indeed useth them for the good of his Church many times Heb. 1. ult and hath caused a visible appearance but their part is not to be alwayes on the Stage as the Dresser must be Secondly They have another office designed in the Vineyard than this kind of dressing of it They are appointed to Protect it and to be Reapers at the end of the World Math. 13.39 but we read not that they are Sowers to sow the seed Math. 13.39 They direct protect and assist Gods Ministers in their Ministerial function but we find not any where that they did exercise the Publique Ministery that appertaineth to the Ministers of the Church we read indeed that they have revealed from God to his Prophets some part of his will which those Prophets were to make known unto the Church as Zach. 2.4 But that they themselves did publish these things unto the Church Zach. 2.4 2 Cor. 5.18 Acts 8.26 9 10 11 10 9 16 9. we read not for that appertained not to their Ministery but to the Ministry of Man 2 Cor 5.18 And what appertained to the office of the Ministers of the Church they left for them to do as appears in divers Instances Acts 26 9 10 11 10.9 16 9. Thirdly God doth this ex Gratiâ and hath respect to the good of man in deputing Men and not Angels to this service and that divers waies First In regard of man's weaknesse It suits best with our nature to be dressed by Men and not by Angels he knows our infirmity and whereof we are made how timerous and full of fears we are since our Fall so that we cannot endure to behold those glorious Angels whose nature is far superiour unto ours Thus when Israel had seen and heard those majestical things but terrible to flesh and blood which were shewed at the promulgation of the Law wherein the Ministry of Angels was used Act. 7.53 Exod. 20.19 Act. 7.53 they fled and stood afar off and said to Moses Speak thou to us and we will hear but let not God speak unto us any more lest we dy Exod. 20.19 And it was generally thought of old that if any did see an Angel he should dy as appears Judg. 6.22 23. 13.22 It is certain that the best of men have trembled at the appearance of Angels Judg. 6.22.23 13.22 Luk. 1.12 Luk. 2.10 Mat. 28.5 as Luk. 1.12 Zachary a holy man a Priest and about his Priestly function yet trembled So Luk. 2.10 Mat. 28.5 In which respect God is pleased to condiscend to our frailty and make choyce of such to dresse us and husband us as our selves are who may say to us as Elihu did to Job Job 33.6.7 Behold I am according to thy wish I also am cut out of the Clay Behold my terror shall not make thee afraid neither shall my hand be heavy upon thee Job 33.6 7. Secondly The ministry of man is a more likely way to do us good and in all probability will be more effectual then the ministry of Angels in sundry respects First Being men like our selves and subject to like passions and infirmities as we are Jam. 5.17 they cannot but sympathize with us in our sorrows where there is a symbolical Quality between Agent and Patient there is the easiest transmutation saith Philosophy If one see his own flesh weep will not he weep likewise If he sees his own flesh afflicted will he not be compassionate towards it When Origen wept he set all the Congregation on weeping and when some few in a Congregation mourn Act. 21.13 1 Cor. 11.29 it causeth the Minister to mourn with them This Sympathizing we find in St. Paul Act. 21.13 So 2 Cor. 11.29 Who is weak and I am not weak Who is weak by Passion and I not by compassion Who is offended and I burn not that is am not exceedingly grieved on his behalf Thus Calvin was affected towards the afflicted Churches of Christ though far remote as if he had born them on his shoulders Nothing can move compassion so much as
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
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
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
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
Pulpit to preach unto us they are to receive the Sacrament from our hands but not to give it nor consecrate it with their own hands These things the Magistrate by his Authority ought to command to be done but he hath no Calling nor warrant to do these things Luk. 12.14 Nor may the Minister of the Word ascend the Tribum to judge Civill or Criminall Causes yet ought he to teach and exhort Magistrates that Justice be done without respect of Persons Deut. 1. They are continually to help the one the other but neither to incroach nor invade upon the others work Nor can God's Vineyard be well dressed without the help of both And the like care belongs to inferiour Officers in their places they being subordinate to the higher And as Magistrates and publique Persons are Dressers of the Vineyard Luk. 22.33 so is every Private Christian within the compasse of his Calling Who is it that hath not some Vineyard or other to tend When thou art converted thy self strengthen thy Brethren said Christ to Peter Luk. 22.32 The like charge is given to others as well as to him As every man hath received a gift 1 Pet. 4.10 so must he minister None of us hath received Grace for himself solely but for the good of others likewise 1 Cor. 12.7 Hence are those exhortations so frequent in Scripture 1 Cor. 12.7 Gal. 6.1 Col. 3 16. 1 Thes 5.11 14. Heb. 3.13 Gen. 4.9 Pro. 27.23 Exhort one another Admonish one another Comfort one another Edify one another And who but a Cain will say Am I my Brother's Keeper More especially those that are Governours of Families stand charged with this Duty Prov. 27.23 You that are Parents Masters c. stand as strictly charged with the Souls of those under your roofs as the Minister doth with the Souls of his Congregation yea every one hath a Figg-Tree of his own to tend Cant. 1.6 Bern. in loc Mine own Vine have I not kept saith the Spouse in the Canticles cap. 1.6 Sermo non est de Vineâ sed de Animâ every man hath a Vine within him to dresse and tend a Soul of his own out of which there are many stones of offence to be cast many luxuriant Branches to be pruned and lopped off Prae omni Custodiâ as Hierom reads Above all Keepings Keep thy heart with all diligence Pro. 4.23 Prov. 4.23 Keep Keep Watch Watch c. Notwithstanding all that hath been said both of Publique and Private Persons the Ministers of God's holy word and Sacraments are the Dressers of the Vineyard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more eminent manner being next Mat. 28.19 Mat. 16.19 Joh. 20.23 and more immediately knit to the custody and care of it They and onely they being called and put into commission to preach the Gospel and administer the Sacraments and into whose hands the Keys of it are putin trust In which sense we may truly say Quid Imperatori cum Ecclesiâ Hosius ad Const What have Kings and Princes much lesse others to do with these things Uzzah not being content to sway the royal Scepter would needs lay hold on the Censer and presuming to burn Incense to the Lord 2 Chro. 26.20 provoked thereby the wrath of the Lord against him and taking upon him to cleanse the People he himself was smitten with an unclean and fowl disease to the day of his death 2 Chron. 26.20 Thus having given you an Answer to these Quaeries which serves for the clearing of the Poynt we come now to apply it Vse 1 From hence we may be first informed both of the Office of God's Ministers the Dressers and the Honour due unto them in that respect The Dresser's work is such as he need not be ashamed of For however the Calling of a Dresser of a Vineyard or Garden may be esteemed but mean and base in some mens eyes yet it is a Calling that Adam in Paradise was employed in Gen. 2.15 even in the state of Innocency Gen. 2.15 and in the eyes of God and of his Saints this Calling of the Minister is honourable Luke 1.15 Luk. 1.15 Nor is there any reason why it should be despicable in the eyes of any It is the worthiest Subject in the World that they deal about even the Salvation of the Soul They are sent to preach the Word to teach people the way to Heaven to pray for the People in the Congregation and to carry their prayers to God to celebrate the Sacraments to the comfort of their people all for the Salvation and good of their Souls The Art of a Gold-Smith we count more worthy then the Art of a Black-Smith and the reason is for that the matter whereupon he works as his Subject which is Gold is more excellent and perfect than Iron on which the other worketh In this respect it should be preferred to other Callings were there no other But besides they labour for God tend his Figg-Tree dresse his Vineyard yea and more they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 Co-workers with God in this service as the Apostle telleth us 1 Cor. 3.9 They are sent from God to bring men to God and keep them with God and make them active for God Heb. 5.1 that in the end they may be eternally saved and blessed by God And if this be not a worthy Work 1 Tim. 3.1 as the Apostle termeth it judge you For the better accomplishing and perfecting whereof there are three principal Virtues as implements which are necessarily requisite in these Dressers of the Lord's Vineyard First Skilfulnesse and Ability to do this work that he is called unto 2 Tim. 2.2 1 Tim. 3.2 2 Tim. 2.25 Luk. 12.42 Hos 4.4 Levit. 21.17 This is required 2 Tim. 2.2 1 Tim. 3.2 He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one apt to teach able to divide the Word of God aright that all may be edifyed 2 Tim. 2.25 and like a wise Steward know how to give God's houshold their portion of meat in due season Luk. 12.42 Such as refuse knowledge God hath threatned to refuse so that they shall be no Priests to him Hos 4.4 So Levit. 21.17 That blindnesse of the body figured the blindnesse of the mind Under this head are many Members comprehended as Sufficiency in himself having some competent knowledge in the Tongues and Arts Secondly Eph. 6.19 Col. 4.3 Tit. 1.9 an Ability to expresse that Sufficiency the Door of Utterance is necessary Such a measure of Knowledge must be had as that he may be able to defend what he hath taught exhort comfort confute Tit. 1.9 which cannot be without Knowledge Secondly Faithfulnesse and Sincerity He that hath my Word Jer. 23.28 let him speak my Word faithfully saith God Jer. 23.28 This is required in a Steward 1 Cor. 4.2 That he be found faithfull 1 Cor. 4.2 Such are to be made choyce of for the
Punishment and in the Judgment inflicted read the abuse of the contrary Mercy Hath God cast Shame and Disgrace upon thee then the cause of it very likely was thy Pride Is the Punishment Want then the cause may be Abuse of Plenty and Abundance Is it War then Abuse of Peace c. And thus from the Punishment may the Sin be read Secondly If we hearken to the Upbraidings of our Consciences they will tell us if they be well awakened what the fault is for which we are punished Gen. 42.21 So Gen. 42.21 the Conscience of those Patriarchs brought their old sins to a new reckoning It was many years since that they had sold Joseph so long agone that Joseph was grown out of knowledge with them ver 8. All this while Conscience makes no noise but followes them slily and silently through the Wilderness and home to their Father's House and then into Aegypt but when it found them to be cooped up three daies in Pharoah's ward now it bayes at them and flyes upon them and tells them right what was the reason that they were so roughly used There were other sins questionlesse whereof they stood guilty and which had bin committed by them and some long since that of selling their Brother but their accusing conscience tells them that their present trouble befell them for their cruelty to their Brother in that when they saw the anguâ—sh of his Soul Dr. Harris and that he besought them Good Brothers deal not so harshly with me good Brother Reuben Brother Simion Fuller Comment on 1 Cor. 11.30 c. but we would not hear say they therefore is this distresse come upon us When we hunt after that sin which causeth our Woe and find our selvs either to be at a losse or cold Sâ—nt If once our conscience begins to spend her open mouth we may conclude that that way went the game as one speaketh aptly Thirdâ—y In short if after all this done thou canst not find out the Cause why God is so displeased with thee go to him and desire him with Job to shew thee wherefore he contendeth with thee Job 10.2 13.23 Psal 99.14 Job 10.2 13.23 Shew me my Rebellion and my Sin God is as willing to teach his Children as to correct his Children Psal 99.12 Blessed is the man whom thou correctest and teachest Desire God to add teaching o correction that thou maist know the meaning of the Rod and what the Cause is joyn Prayer with the other means and doubt not but rest assured in due time it shall be discovered In the mean time make sure work repent of all thy sins in general and bewail that sin especially if grosse in a more especiall manner that thou hast least sorrowed for Pet. Mart. in 2 Sam. 24. It is related of the Adulterous Mother of those three Brothers Gratian Lombard and Comester that being warned by her Confessor to be sorry for her Fact she told him that considering what rare Schollars and men of note her Sons were she could not be so sorry for her sin as she should because her sault had so much profited the Church His Answer unto her was Dole quod non doles quod dolere non possis be sorry for this then that thou canst not be sorry So if thou hast not truly humbled thy Soul and deeply afflicted it for that one Sin it being hid from thine eyes repent now that thou hast not repented for it and humble thy Soul before God for that thou hast been no more grieved and humbled Indeed when we have repented the best we can for all our sins we shall have cause to repent us of our Impenitency of a want of Repentance and godly sorrow in us albeit ignorant and impenitent Persons are not thereof sensible Thus much in general Now more particularly to the Reason Why cumbers it the Ground The Reason is rendered in an Interrogatory way Why There are divers ends of propounding Questions as I have shewed in my Exposition on some other Parables See my Friend at Mid-Night p. 32. Rom. 6.1 2. I shall not now trouble you therewith It is usual with us when one would expresse matter with greatest force to propound it by way of Question and Interrogation So Rom. 6.1 2. Shall we continue in sin that grace may abound God forbid How shall we that are dead in sin live any longer therein We cannot do it we dare not do it So here Why Cumbers it the ground that is it must not do it it shall not do it It Cumbers the ground and takes up room in the Vineyard It is not onely unfruitful in it self but terram iuutilem reddit Bez. Annot in loc it makes the ground barren and draws the heart of the Earth and hinders the fructifying of other Plants which would bear better and bring forth fruit in more abundance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were it not for it and so much the word in this place imports Thence we inferr that Barren Professors are cumbersom Doct. Upprofitable burdens they are to the Vineyard of the Lord. They are so to speak in the Language of the School both Formalitor and Effectivè Not onely unfruitful in themselves and so a burthen to the Earth but also in their Effects as causing barrenness to the soyl whereon they grow First They are steril and barren in themselves and in that respect cumbersome and a burthen to the Earth This the Psalmist sets forth most excellently Psal 14.1 They are corrupt Psal 14.1 3. they have done abominable Works there is none that doth good And again verse 3. They are all gone aside they are altogether become filthy there is none that doth good no not one It is spoken of the whole race of mankind of all Adam's Posterity in the stare of nature and in that state are all wicked Livers and hypocritical Professors and so aptly may it be to them applyed as the Apostle doth in applying it unto the Jews who boasted very much of their Priviledges Rom. 3.10 Rom. 3.10 All such are unprofitable and become as rotten and corrupt Branches and of no more use then rotten and nasty things which men cast out for their unprofitablenesse and being unprofitable needs must they be burthensome like a rotten tooth which is not onely unserviceable but dolorous and painful That which we read Ezek. 15.1 2 3. Ezek. 15.1 2 3. is worth our consideration whereby the unfitnesse of the Vine-branch for any work the unusefulnesse and unprofitablenesse of the Hypocritical Israelites is set forth The Vine is a noble Plant in respect of the Fruit it bears but being barren and fruitlesse it is uselesse The Ash serves for Plough-boote and Cart-boote The Oake for Gate-boote and Stile-boote Thornes and Bushes for Hedge-boote Old doated Trees as we say for Shinn-boote But of all Trees the wood of the Vine is unserviceable It is not fit to make so much as a Pegg to
of Tillage or Manuring which is that you call the tenth of the Rent or two Shillings in the Pound and that the Landlord allowes for in letting of his Lands he so letteth them as to pay that burthen which lyeth on them so doth the seller in making sale of his at any time for if that burthen were taken off the Purchase or Rent should be raised accordingly This was generally desired Petitions with many hands thereto preferred much mony in some parts of this our County gathered to prosecute the businesse Non ignota cano And in all likelihood that Petition had passed had not divers Impropriators then present in Parliament in respect of their own interest say some made stop of it Notwithstanding this many Ministers especially in this part of our County Ad faciendum populum willing to accomodate their People in their desires as they had need coming into their Livings upon a tickle Title condiscended to their People's request who now groan under the mischief of it finding it experimentally true that the taking of their maintenance in that way which is allowed and appointed by the Magistrate for those who labour in the Word and Doctrine is the safest surest easiest and speediest way as before was said But still the covetous desires of many are unsatiable and think they are not low enough they deal by their Minister in their Compositions as we do by an Onyon take off Pill after Pill so long till they leave nothing but tears in the Eye Or else if they promise payment for what they have compounded they are so long about it like the School-boy who is about to receive his payment from his Master so long in fumbling about his Hole that the Minister like the Master weary with long stay had rather forgive them than to wait so long upon them or send so often to them for it But be it known unto you that these and the like unjust practises are not onely Injury to men but Impiety against God The style of all ancient Deeds and Grants belonging to the Church run in this form We have given unto God Mag. Chart c. 1. Capit. Car. l. 6. c. 28 both for us and for our heirs for ever To the Lord our God we offer and dedicate whatsoever we deliver unto his Church said Charls the Great Now can you think it any other than what is said to rob the Minister of his due It is Robbery and that in a high degree and such a Thievery that very Heathens and Pagans are ashamed of Me-thinks if men did but seriously think of the Curse denounced against the House of the Thief Zach. 5.2.3 Mal. 3.3 and more especially against the House of that Thief the Church-Robber that sacrilegious Thief Mal. 3.9 And of the soar and severe Judgments which have been inflicted in all Ages visibly and apparently on such Thievs It should cause their mouths to leave watering after Church-morsells But I dare say you think that I have been too long already upon this Subject which in your Judgments doth not so well become a Pulpit but if Moses the Prophets and Apostles have wrote so much and spoke so often of this matter it may very well beseem the mouth of the Minister to speak in the cause of God his Church and Gospel But is there nothing to be inferred from hence which concerns the Minister Yes without doubt and I will shew you Use 3 Such as intend to take this Calling upon them must resolve to buckle to the work and not dream of pleasure and an idle Life Peter's Chair is not to sit and sleep in Qui Episcopatum desiderat 1 Tim. 3 13. c. saith the Apostle He that desires the Office of a Bishop desires a worthy Work Opus non dignitas labor non deliciae saith Jerom It is a Work not dignity a labour not a delicacy And to Preach the Gospel truly is as Luther sometimes spake little lesse then to raise up the rage and sury of all the Country and therefore when one defined the Ministerial function to be Artem Artium Scientiam Scientiarum The Art of Arts and Science of Sciences Melancthon sayd If he had defined it to be Miseriam Miseriarum the Misery of Miseries he had hitt it right And being entered into this painful Calling let them see that they take pains in it We Preach against idlenesse in other Callings and shall we our selves be addicted to so base a sin In so doing what do we other then give place to that reproof Thou that teachest another Rom. 2.21 dost thou not teach thy self Thou that preachest against idlenesse art thou an idler In the beginning of Queen Elizabeth's Raign I have read that one Preaching in Christs-Church Canterbury when men indeed were very backward in Preaching he spake by a Prosopopeia to the Pulpit after this manner Oh good Pulpit how hast thou offended the Cannons of Christ's Church If thou wert an ambling Nagg they would ride thee if a Bed of doun they would sleep on thee if a good Garment they would weare thee Alas good Pulpit what hast thou done that none would come near thee to Preach in thee Shall any Pulpit in these dayes complain against any Pulpit-man after that manner when we have more abilities more knowledge then they in those Dayes Our Pulpits in these Dayes are better supplyed then formerly Yet by the like Prosopopeia we may speak to the Table of the Lord Oh! Holy Table wherein hast thou offended that thou art so little regarded wert thou furnished with delicates for the Body to pamper that thou shouldst be resorted unto c. But what is thy offence How and with what conscience can such receive the wages that do not the Work and require maintenance from the Altar that work not at the Altar A sad Wo is cenounced against such Ezek. 34.2 3. Ezek. 34.2 3. Wo unto the Shepheards of Israel that feed themselves should not the Shepheards feed the Flocks ye eat the Fat and Cloath you with the Wool ye kill them that are fed but you feed not the Sheep Therefore wo unto you for your idlenesse and greedinesse St. Paul speaking in his own commendation mentions his aboundant labours 2 Cor. 11.23 1 Cor. 15.10 2 Cor. 11.23 Aug. Confes l. 6. c. 3. And indeed this is one of the greatest commendations that belongs unto a Minister that he is laborious and painful in his Calling This was that for which the Bishops and Martyrs in former times were so highly extolled and commended St. Austine tells us of St. Ambrose Bishop of Millaine that he heard him preaching the Word of Truth unto the People Omni Dominico Every Lords-Day And Possidonius writeth of St. Austin Bishop of Hippo that he taught and preached privately and publiquely in the House and in the Church after the practise of St. Paul by the space of three years not ceasing to warn every one Night and Day
of Gods Vineyard who are Page 154 They are of four sorts Page 165 Three Vertues requisite in Dressers Page 162 Why God appoints Men rather then Angels to Dress his Vineyard Page 156 Dominion of God is absolute universal and endlesse Page 364 Dumb Christ was not Page 19 We may not be dumb in the Cause of Christ Page 20 Dumbnesse in a Minister is of dangerous consequence Page 21 The causes of a Ministers dumness Page 22 The dumb Devil is every where Page 21 E. ENvy is the Daughter of Pride Page 139 Error in the Church a Judgment Page 292 Errors of Judgment more pernitious then errors of practise Page 293 No Church without some errour Page 52 Estate the mean is safest Page 73 Excommunication what it is and how to be proceeded in Page 99 How far it extends Page 100 The use and end of it Page 101 F. FAther God is to us all Page 67 Famine a sore Judgment Page 275 Famine grievous in Jeâ—â—â—aâ—emâ— Page 486 Favour of great Men not to be trusted Page 75 Faith is One and the same in all the Elect. Page 65 Fruit what it signifies Page 106 What fruit is expected from a Christian Page 107 Why good works are termed Fruit. Page 107 Christians should be fruitful Page 55 How their Fruit must be qualified Page 111 113 Means to become fruitful Page 116 Motives to fruitfulness Page 119 Fruitfulness preferred to greennesse or taleness Page 81 The fruit of a Christian is delicious Page 78 Fruitful Christians have many prayers Page 325 Fruitfulness after long barrenness makes all to be well Page 436 To be fruitful in evil is fearful Page 217 The Church Visible is a fruitful soyl Page 90 Figg-Tree the Jewish Nation is resembled unto Page 77 So is the Christian Church in many respects Page 78 Man by his Fall is a Wild Figg-Tree Page 83 Why the Figg-Tree by the way-side was cursed Page 222 The Jewish Figg Tree was cut down by degrees Page 285 Forwardnesse to good Duties is in the godly Page 78 G. GAliâ—aeans who they were Page 1 Gathering twofold Page 289 God resembled to Man in Scripture Page 8 The Parts of Man's body ascribed to Him Page 37 He takes on Him all shapes to win us Page 41 God's Gifts how said to be free Page 206 God's dishonour should affect us Ibid. The Godly have a speciall Interest in God Page 70 Good no naturall Man can do Page 85 In what sense they are said to do good Page 86 Who do no good do much hurt Page 322 Gospel to be preached as well as the Law Page 420 424 Government often changed a sign of God's displeasure Page 273 Gratitude the good of it Page 148 See Thankfulness Great is the Lord. Page 363 Great men lay open to all weathers Page 73 Grieve we ought because we cannot grieve Page 312 A People's Barrenness is the Minister's Grief with the Reasons of it Page 427 428 H. HArmless life is not enough Page 212 Hatred Theologicall the most bitter hatred of any other Page 280 Head of the Church Christ only is Page 59 Heads distinguished of Page 60 Hearers are to be awakned Page 204 They owe a double honour to their Pastors Page 163 They may not engage their Affections too far to one Minister more than to another Page 191 They may not sad the hearts of their Teachers Page 428 How they may sweeten the Ministers Labours Page 408 Help cometh from God only Page 367 Pagans and Papists seek for help elsewhere Ibid. Honour of God is to be preferred to all Relations Page 495 Hope taken away takes away endeavour Page 439 Husbandry hath three parts Page 40 The Honour of the Husbandman Page 42 God's Husbandry to be submitted unto Page 41 I. JEws resembled to a Figg-Tree Page 77 They were severely punished for despising Mercy offered Page 485 God made an eeven reckoning with them in sundry particulars Page 492 Jerusalem's finall destruction Page 489 Seven times besieged before its finall overthrow Page 490 If How the Word is used Page 430 Impropriators a lesson for them Page 400 Independent God onely is Page 363 Intercede what it signifies Page 343 Intercession Christ makes for us Page 335 What it contains in it Page 336 How Christ now doth it Page 337 He Intercedes for particular Persons Page 339 No other Intercessor but He. Page 340 344 We need no other but Christ Page 368 How Ministers are styled Intercessours Page 344 Wherein the Intercession of God's Ministers stands Page 344 Intercession made against a People two wayes Page 348 Ingrafting into Christ twofold Page 84 Ingratitude Vid. Vnthankfulness Judgments never sent without a Cause Page 304 They are sent from God Page 469 God is the Authour of them yet the Devil may be an Agent in them Page 472 Other Instruments God may use therein Page 470 How God makes way for them Page 462 Lighter Judgments are warnings Page 274 Heavy Judgments may be expected Page 281 Sinnes down the Noyse of Judgments Page 1 Judgments on Sinners be two wayes looked upon Page 498 We may not charge God with severity and rigour when he Inflicts them Page 306 307 We should find out the Cause of them and how it may be done Page 308 Judgments from God hurt not the godly Page 79 Justice of God is not to be questioned Page 500 In all his Works of Justice he is to be glorified as well as in works of Mercy Page 501 K. KIngly Government is in it self the best form of Government Page 274 Yet unthankful hearts are weary of it Ibid Knowledg requisite in Ministers Page 162 L. LAw necessary to be taught and preached Page 410 The Pestilent errors of those who hold the contrary Page 412 The Law is two ways to be considered Page 413 How far forth the Law is abolished Page 414 It makes way for the Gospel Page 416 Motives to hear it Page 418 The Gospel must be taught with it Page 422 Life profitable is onely commendable Page 342 Long life not alwayes a Blessing Page 226 Lord what it signifieth Page 360 God is our Lord as our King Protector and chief Justice Page 362 That God is our Lord may comfort us Page 365 Absolute obedience is to be given him for that he is our Lord. Page 362 Whether God could be called Lord before there was any Creature Page 361 Love is the Christian's Livery Page 65 It is the preserver of Vnity Page 62 M. MAgistrates are Ministers Page 159 Wherein Magistrates and Ministers agree and wherein they differ Ibid. They both should be as One. Page 177 Maintainance was large of the Ministers under the Law Page 356 They are to be liberally maintained under the Gospel Page 391 394 Objections against it answered Page 392 How their Maintainance should be raised Page 395 Their maintainance should not be grudged Page 168 Malice of Sathan most against Ministers Page 352 359 Means why so called Page 446 Means are to be used Page 453