one is to be in ill Company To converse with the World leaves filth and soyle upon us as when we are amongst Collier but to converse with God which our Calling requires leaves a sweet smell of Heaven behind and a dye and colour of another World which cannot be rubbed off To hear a Minister discourse of the Earth and things Earthly to talk loosely and carnally gives great cause of suspition that such a one is very seldom in converse with God at least hath not bin lately with him Here is a Vaile indeed before the face that should shine but whether the face of such or vail of such is most hated of God is questionable Use 2 You that are our Hearers should be instructed and advised from hence to resort unto God's Ministers and take counsel of them and be directed by them in the things of God We are all sick of an Athenian humour and doate on nothing more then secrets and are very inquisitive after the knowledge of Sâ—ate affaires Resort unto your faithful Pastors and Dressers advise with them they can and will acquaint you with such secrets as no wit of man is able to find out no affoardment of Nature no Mystery of Art no Secretary of State can reveale and make known unto you Christ that had it from his Father hath revealed it unto them that they might discover it unto you We speak the wisdom of God in a Mystery saith the Apostle even the hidden wisdom 1 Cor. 2.7 8. which none of the Princes of the World knew this is that which God is pleased to make known by our Ministery In all our doubts about soul affaires resort to them for Resolution Without controversie 1 Tim. 3.16 great is the mystery of godliness saith the Apostle 1 Tim. 3.16 the mystery of godlinesse should be without controversie yet a World of controversies have risen about it many of which every Christian is not bound to trouble himself withall for without all controversie there are many in Heaven that never studyed controversies notwithstanding there is none that hath a care to know God's will but shall have occasion to question much about what they read and hear as did the disciples often And it is very necessary to seek for Resolution in such cases Mar. 4.10 7 17 10 10. Luk 3.10 14. Act. 8.34 1 Cor. 2.16 Isa 21.11 12. Now to whom shall we go but unto such as God hath revealed himself unto Who hath known the mind of the Lord that he might instruct him But we have the mind of Christ In matters of Danger as well as Doubt advise with these and take warning from them Watchman what of the Night Watchman what of the Night they can tell you the morning cometh and also the night and they will rightly advise you If you will enquire indeed enquire you Return and come Isa 21.11 12. These stand upon the Watch-Tower and questionless if they be not asleep see more then those that stand below in the Valley 1 King 18.44 Had any other then Elijah seen from Carmel a Cloud arising about an hands breadth they could not have warned of a storm coming but the finest tempers are most sensible of change of weather But Ministers have not such certain knowledge of the mind of God as formerly the Prophets and Apostles had Object to whom God did infallibly make known his mind nor that Familiar access unto him It is true that in these dayes we have not that open access to God which the Prophets had Resp to receive immediate instructions from his own mouth But we have saith St. Peter a more sure word namely the holy Scriptures given by inspiration of God 1 Per. 1 19. 2 Tim. 3.16 And these shew what sins do most offend God and soonest pull down Vengance from God And in particular what sins they are that cause God to punish with Sword Famine and Pestilence On which ground many of God's Ministers observing the sins of this Nation foretold that which we have felt to our cost albeit they were but little regarded which had they bin we should not have sustained or gained this loss as St. Paul said to the Centurion Acts 27.21 And yet they tell us Acts 27.21 that unless we Repent of our evil wayes heavier things will befall us then yet have done One wo is past Rev. 9.12 but two woes more there are to come for God will not be out-mastered Make not a mock at their warnings as the old World did at Noahs and Lot's Friends at his A friend knows by the very looks and gesture of his Friend Numb 16.46 Veritas loquendi grande praesagit malum Lactan Instir l. 4. c. 26. Vives de caus Artic. corrupt lib. 1. Exod. 10.7 Jer. 11.7 19 21. what a stranger or an enemy knows but by his actions So it was with Moses Numb 16.46 And so it is with God's faithful Ministers out of the acquaintance that they have with their Masters proceedings they know that evil is intended against us I know what Lactantius spake of his times our times have verified Truth doth presage great evil to the speaker And that of Vives is most true Men dare not speak what you are bound to know It is dangerous to teach what is honest to learn if they speak truth to this wicked Generation they must look to be questioned for their Liberties it may be lives as other of Gods Prophets have bin before them If they foreâ—ell Judgments they shall be accused as the Authors of them Exod. 10.7 As if the bathing of the Ducks in a Pond were the cause of that fowl weather which follows after And hence it is that some timerous Watchmen become Consonants their people are as the Vowels whose sound they follow But this may not be When the people would needs go up Moses would not stirr a foot Numb 14.42 for that the Cloud stirred not nor may we consent where the word warrants not Should we approve your wicked wayes and sinful undertakings or not reprove them Judgment would be never the further off from us nor you but come on more swiftly Hear a Story There was a City which stood in some fâ—ar of a Neighbouring Enemy It was often given out to the terror oâ— the Citizens that the Enemy was at hand but it proved not so whereupon Command was given upon pain of death that none should dare to speak any more in that kind and raise up such rumours as the approach of an enemy Not long after the Enemy came indeed besieged assaulted and sacked the Town And this Epitaph was made upon the Ruins of it Here stood a Town that was destroyed with silence When people say to their Prophets Prophesie not unto us Mic. 2.6 they are near to ruine It is dangerous when a City is in hazzard to tye up the Alarum Bell to be regardless of the watchmans warnings and take no notice of the firing
the Bonds of civil right and society An excommunicate Magistrate remaineth a Magistrate still and must be so acknowledged and obeyed So Ambrose obeyed Theodosius whom and when himself had excommunicated This censure onely makes them as no Christians not as no Magistrates Secondly It looseth not from the Bands of common humanity but that every thing must be administred unto such a one as is necessary for the preserving of his Life Rom. 12.10 If thine enemy hunger Rom. 12.10 feed him if he thirst give him drink Thirdly This censure takes not away natural right Such as are of the Family in consangunity or affinity must perform all duties to such a one which such a Relation hath made his due the House Bed Table must not be denyed to these from whom it was due before this Censure He that was a Brother before remaineth a Brother though not a Christian-Brother Fourthly This censure looseth not the Bands of all spiritual society but that notwithstanding it we may and must love the excommunicate in the Lord we ought to pray for him though not with him we must admonish and rebuke him still and upon his Repentance receive him like a Brother as before But this censure takes a man off first from all Communion with God's people in the Word Math. 6.7 Sacraments and Prayer and renders such a one as a Dog or Swine for whom these holy things are unmeet Math. 6.7 Secondly It taketh a man off from converse so far as necessarily we are not bound unto them So John the Evangelist finding Cerinthus in the Bath skipped out of it and such was the carriage of Polycarpus towards Marcion as witnesseth Irenaeus Sixthly The scope and end of this censure is first in regard of the Offender the salvation of his soul and recovery of him 1 Cor. 5.5 1 Thes 3.14 and that 1. by bringing of him to shame 2 Thes 3.14 2ly by working sorrow in him for his sin for the destruction of his flesh and fleshly corruption which is the ground of true Repentance 3ly That his spirit may be saved in the day of the Lord. Secondly In regard of other members of the Church that they may not be corrupted and infected 1 Cor. 5.6 1 Cor. 5.6 There is great danger in the rest of the Church to retain such wicked men in their society Better that one member be cut off Bald. Cas Cons 1134. then that the whole body perish Seventhly and lastly Vpon Repentance and manifestation of it there must be a receiving 2 Cor. 2.6 7 8. The manner how see 2 Cor. 2.6 7 8. By this you may perceive what a great Maim it is in any Church where this rod is either not used as at this day amongst us or where it is not used aright which was a great blemish and scandal to our Church when it was used being sent out for trivial causes and compounded-for before the Congregation was satisfied the keyes were too oylie being chiefly used to open a door for Mammon to fill the purse and to make men stoop before pride and affectation of Dominion so that it was become a word In nomine Domini incipit omne malum And by this you may perceive how severe a sentence it is to be justly cast out of the Church Other sentences reach unto our Bodies Goods or Liberties this to the Soul by other sentences we are committed to the Jayle but by this to Sathan which is worse then to be clapt up in the vilest Dungeon for although it damne not a man yet it damms up that man's way by shutting him out of that Church through which he must go to Heaven which being so great a danger let every one take heed of falling into those sins that may draw on him this censure for however it be lightly and slightly set by Math. 18.18 19 20. yet that sentence that is justly pronounced on Earth is ratified and confirmed in Heaven if Scripture may be believed Math. 18.18 19 20. And so we have done with the Subject considerable in this Proposition now we come to the Predicate He came and sought fruit thereon and found none Two things Text. we are here to take notice of First the Owner's Visitation of this his Vineyard and Figg-Tree He came Secondly his Acquisition He sought fruit thereon and found none Of the first his Visitation He came The Prophet David having spoken of Gods planting his Vine Psal 80.8 Psal 80.8 14. speaks afterwards of God's visiting his Plant verse 14. And indeed the Husband man or Viniâ—or's duty conâ—ists principally in these two Particulars so here we find After this man spoken of in the Parable had taken paines in planting this Figg-Tree he comes and visits it expecting to find some fruit of his Labours so Christ came first Personally in the dayes of his flesh when he took Man's nature on him John 1.11 He came unto his own Joh. 1.11 albeit his own received him not of that coming speaks the Apostle Phil. 2.6 7 8. Phil. 2.6 7 8. And secondly He came Ministerially by his Deputyes and Servants whom he sent unto them Prophets and wise men and Scribes Math. 23.24 that is Math. 23.24 Apostles Pastors and Teachers so he calleth his Servants by the Customary names of that Country These he sent and by them came to gather his Fruit and Inn his Vintage as we have it more plainly expressed in another Parable which giveth light to this Math. 21.33 42. Math. 21.33 42. That you may hence learn for your instruction is Visiting followes Planting Doct. Where God hath planted a Church or People there will he come and visit that Church and People in a pâ—culiar manner Visiting is a coming to see how things are Act. 15.36 Acts 15.36 God is sayd to visit men when he comes amongst men to work a redresse of what is amisse and so in a special manner he visits his Church when he manifests his care and providence over it and comes to see the estate of it This may be gathered from that answer which the true Church gives to forraign Congregations who demanded of her Where her beloved was that they might seek him with her My Beloved is gone down into the Garden Cant. 6.1 2. into the Bed of spices to seed in the Gardens and to gather L llies that is amongst the Assemblies of his people the Garden of his own planting there you shall find him walking there he is solacing him self with those fruits of righteousnesse which they bring forth unto him Cant. 6.2 And the Church complaining of Christ's absence so long from her is told by him in the same Chapter that he went down into the Garden of Nuts Vers 11 to see the fruits of thâ— Valley and to see whether the Vine flourished and the Pomegranate budded as if he should say Thou complainest of my benâ—e O my Church But there is no cause for I was but walked
honour of countenance nor maintenance but the number of those is very single that give them that double honour Dyke Comment on Phil. p. 316. both of countenance and maintenance that the word requires as one well observes There are those who seem to love and reverence their Ministers but they must be spared in matter of maintenance They will commend them for their labours countenance them with their presence speak well of them courteously salute them and give them the good time of the day and this they conceive to be a sufficient recompence for all their paines Zenocrates said once to the Children of One who had bin liberal unto him I have requited your Father aboundantly in that all men speak well of him for his kindnesse shewed to me So these men think it a recompence sufficient in that they cause others by their Commendations to speak well of their Minister Could the Ministers of the Gospel add Miracles to the Preaching of the Word these men would mightily extol them for it it no lesse then a miracle for a Lamp to burn without Oyl for a Minister to labour and live by his labour and yet have not wherewith to sustain him in his labours But such as these may be resembled to those Hypocrites which St. James speaks of Cap. 2.16 Jam. 2.16 They say unto their needy Brother depart in peace be you warmed and filled notwithstanding they give not those things which are needful to the Body Such mouth-mercy and airie courtesie is good Cheape and many a faithful Dresser in God's Vineyard meets with it especially where the Ministers maintenance ariseth from people's benovolence Some kind of forwardnesse they may find in people for a time but it soon growes cold and the best benovolence which they can get is good words for all their pains which notwithstanding is expected at the Dresser's hands as much as ever and therein they are used like pack-horses which have heavy burthens layd upon their backs and bells hung at their ears to make them musick that they may chearfully undergo their load Others there are that give them the honour of maintenance but then they with-hold the honour of countenance This is ordinarily found where Gods Servants the Ministers have a competent maintenance made certain to them by Tything which kind of maintenance the Lord ratified under the Law by plain Praecepts And albeit the Gospel doth not interminis assigne them to his Ministers now Levit. 27.30 Numb 18.21 1 Cor. 9.14 as he did to the Levites under the Law yet the Apostle tells us that the Lord hath ordained and taken order for the maintenance of the Ministers of the Gospel 1 Cor. 9.14 implying a Statute for the same Now let any shew what certain maintenance did ever the Lord appoint for the Ministery but Tythes Certain it is that the custome of Tything hath bin practised in the Church many hundreds of years and hath the Authority of Councels and the Command of Princes to back it nor to this day can any better way be devised or found out for the maintenance of the Ministery than that and yet how grudgingly are they paid how fraudulently many times detained and purloyned albeit by the Law of the Land the Minister hath as much right to them as any Man hath to that he doth possesse as hereafter you shall hear more fully Let the Minister demand his own then the countenance is cast down upon him as Cain's was towards his Brother Abel Gen. 4.6 Men lowre and look upon him like a Dogg as we use to speak under the door and let him beware his shinns either they will not hear him any more or but seldome and then to watch his halting If their sins be met withall they will revile and rayle traduce and slander O! he speaks against the State Jer. 20.10 against Goverment c. Now he shall be charged with sedition covetousnesse unprofitablenesse and what not And if he sit not sure in his saddle he must look to be layd upon the ground before he be aware This woful experience hath taught us to be true He must be more then an ordinary honest man that will pay his Tythes honestly and chearfully There is a Third sort amongst us that will neither allow the Dresser of the Vineyard Countenance nor Maintenance such as are possessed with an Anabaptistical Spirit crept into many Places and Parishes in this Kingdom who deny any need of the Office of a Dresser and publique Teacher and that any other maintenance is due from People to their Minister then what is freely given to them as an Alms by way of courtesie and gratuity All Christians they say are Priests to God and it is no better then a gullery of the People to perswade that one is more a Dresser of the Vineyard then another man But that there is such a Calling as the Ministery distinct from other Callings is evident enough from Scripture to sober spirits Eph. 4.8 11. God gave some to be Apostles some Prophets some Pastors some Teachers for the building up of the Church of Christ Eph. 4.8 11. Are all Apostles are all Pastors are all Teachers 1 Cor. 12 28 29. 1 Cor. 12.28 29. which Interrogation is a flat Negation They are not all so All the Body is not an Eye no more in the Body-Mystical is all a Minister And doth not the Scripture expresly distinguish betwixt those that are taught in the word and those that teach them Gal. 6.6 1 Pet. 5.1 2. Gal. 6.6 betwixt those that feed the flock and these that are fed by them 1 Pet. 5.12 If no peculiar Church be committed to them more then to others or more then what belongs to all Professors whence is it that there are so many Rules given to Believers how to carry themselves towards them 1 Thes 5.12 as to know them 1 Thes 5.12 to obey them And why are they enjoyned to watch over the souls of others as those who must in a special manner be accountable to God for them Heb. 13.17 And whether it were the Institution of Christ Heb. 13.17 or the Invention of Man that at Ephesus and Miletus there should be Elâ—ers who should take heed not onely to them selves but to all the flock whereof not onely men but the Holy Ghost had made them Overseers Act. 20.17 and to feed the Church of God which he had purchased with his own blood Acts 20.17 let any understanding Christian Judge It is true every Christian is after a sort the Dresser of a Vineyard â—s hath bin said 1 Pet. 4.10 11. he is a Spiritual Priest to God and is to employ his gifts for the good of others 1 Pet. 4.10 11. But where it is required that they should do this Publiquely and Ministerially Are not Christians called Kings as well as Priests Revel 1.6 3 10. Revel 1.6 3 10. And yet I suppose no man will be so
of her Children Math. 11.19 and she is justified by them Math. 11.19 when they shew forth the fruits of it in their carriage which fruits are laid down by St. James 3.17 to be these Jam 3.17 First Chastity or Purity That is pure which is without mixture and so understanding it it suffers not Light to be mixt with Darknesse Truth with Error Superstition with Religion these cannot stand together 2 Cor. 2.17 2 Cor. 2.17 We are not saith the Apostle as many who corrupt the Word of God the word is taken from Hucksters or deceitful Vintners who mixe their Commodities We do not Huckster it it still retains a pure and chaste mind in out Breasts and pure affections in our Hearts to the Truth so â—hat it will not suffer us to admit of any error or do any thing against the Truth but for the Truth Unity without Verity is no better then Conspiracy if it be joyned with falshood it is not Chastity but execrable Adultery saith Cyprian Hence was it that such care was had in the Primitive times to maintain the Truth and not give way to the smallest Errors where the consequence might prove great In the Councel of Chalcedon there arose a difference about one little word a Monosyllable the question was about Ex and In. The Heretiques condemned then confessed Christ to be ex duabus naturis composed of two natures at first but not to be in duabus naturis not to consist of two natures after and for that In they were thrust out In the Councel of Nice the difference was lesse one would think about a little letter a man would think it but a small difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was but one letter a small Iota and yet as Theodoret witnesseth right Believers could not be brought Parva non sunt parva ex quibus magna proveniunt Damasc Joh. 17.3 either to admit the one or omit the other Nothing is to be neglected as little from which great things may arise So for the placeing of words what difference hath bin and is as betwixt sola fides and fides sola nay very pointings may alter the case as John 17.3 The Arrians in making the Comma after onely would seclude the Attribute the true God from the Son and Holy Ghost It is not Chastity of spirit to have our minds corrupted 2 Cor. 11.3 from the simplicity that is in Christ 2 Cor. 11.3 Corruption in Judgement is the most dangerous corruption of all other Mr. Hild. on Psal 51. worse then corruption in manners saith a grave Divine as the Leprosie in the head was of all other Leprosies the most dangerous and destructive Levit. 13.44 The Priest shall pronounce him utterly unclean his plague is in his head Levit. 13.44 had the Leprosie bin in the hand or feet even that had made him unclean but being in the head he is utterly unclean saith the Text. Secondly Peaceablenesse is a second fruit that proceeds from wisdom from above it causeth us to flye strife and contention what may be and if it be possible to have peace with all men Abraham being indued with this wisdom Rom. 12.18 Gen. 13.8 9. being provoked by Lot's Herdsmen desired Lot that there might be no falling out betwixt them for that they were Brethren and for peace-sake divided the Land and gave Lot the choyce to take which hand he would This will prevail with us to silence our own private opinions if we perceive they tend to the disturbance of the peace of the Church according to the Apostles Ru e Rom. 14 22. Hast thou faith have it to thy self Rom. 14.22 Explained thy particular and private perswasion of the Liberty of all dayes and free use of the Creatures and other things of an indifferent nature keep private to thy self and do not divulge thy opinions they not being absolutely necessary to Salvation whereby the peace of the Church may be troubled and the consciences of others perplexed Better an unnecessary truth should be lost than the publique peace disturbed and the unity of the Church lost The advice of the Trent-Historian is Sometimes to yield to the imperfections of others Hist Trent p. 62. and for pitty to accommodate to that which in rigour is not due yet in equity convenient Thirdly Meeknesse and Gentlenesse is another branch of that Wisdom that comes from above This meeknesse of wisdom will give a Charitable censure of other mens sayings and actions and take things not in the worst but in the best sense it shuns all bitternesse of contention about differences in our reasoning about them If we reason one with another it will cause us to do it in a Brotherly manner and to follow the Truth in Love Ephes 4.1 5. It removes groundlesse jealousies and suspitions Eph. 4.1 5. which we are apt to have one of another which is the cause of many needlesse distempers amongst us and hath bin It will cause us to lay aside all odious Names and Words of Reproach which serve onely to provoke and engender strifes We should sooner be re-united if these new-born Names of Independent and Presbyterian did not keep us at such a distance saith one that knowes much Fourthly Tractablenesse or easinesse to be intreated It causeth a man to hearken to advice and counsel and reverently to yield to Reason and submit to the Judgement of Superious The spirit of the Prophets is subject to the Prophets 1 Cor. 14.32 saith the Apostle 1 Cor. 14.32 Those who reach are subject to the scanning and examining of other Teachers whether their doctrines be sound and good and so to submit to their censure and judgement There are those who will persist in their own conceits and fancies albeit they have no sound ground nor sufficient reason nor evident proof to induce them to their false perswasions yet they will still hold them albeit all the Ministers in the World be contrarily minded These want this Wisdom which is from above which causeth us to be tractable and not willful Fifthly It is full of mercy and good fruits whereby deeds of Charity seem not to be meant for they are not the Subject of that discourse but Mercy towards them that are out of the way and err from the Truth Those who are wise will pitty such and mercifully seek to reduce them to rights by all means of Humanity and Love so Rom. 14.1 2 3. Rom. 14.1 2 3. 14.1 2 3. There must be no despising of him that is weak but a receiving of him in Love If there be difference in Judgment yet should not this sever us in our Affections though they err and cannot see the truth in many matters as we think we do yet God hath received them to mercy and they may be God's dear Children and faithful servants as well as we our selves agreeing in Fundamentals Till the Lord clear those truths to us
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
no more work to be done whereby it is possible for thee to further or procure the Salvation of thy Soul If grace and mercy be not obtained within the compasse of Time it can never be had when the Tree is cut down it cannot be expected that any more fruit will ever grow upon it Eccles 11.3 As the Tree falls saith Solomon so it lyes if it falls fruitlesse it shall lye fruit esse and as Death leaves thee so will Judgment find thee Oh! what would the damned give think you to be now again upon the Earth in the Land of the Living how many dayes would they willingly spend and that in the most hard and difficult services that they might enjoy but one Year more Nay one Month one Week one Day 's time of standing as they did in God's Vineyard Might Time be carryed to Hell to be fold saith Benardnus de Sena a thousand Worlds would be given for one hours time if they had them to give Should God ask them would you be content to ly in fetters a hundred years in the darkest Dungeon on Earth and there be fed with bread and water Would you be content to be put to the Rack and suffer the most exquisite torments that ever any suffered in the World if you might enjoy on day one Earth or one hour's time so that by the well improving of it you might be within compasse of mercy How readily would they answer That or any thing else Lord that thou wilt impose so that we might but enjoy it And wilt thou be so foolish as now having life continued carelesly to waste this time which being past is irrecoverable Seventhly Consider how God in his just Judgment cutteth off sinners from enjoying the benefit of Time who make no râ—ckoning of it to profit themselves thereby as they ought and might have done according as we find it threatned Psal 55.23 Job 15.32 33 22 16 36 14. Psal 55. Job 15.32 33 22 16 36 14. The meaning is that they shall be cut off before they have attained to that age which they might have attained unto had they improved their time as they might have done and ought to have done David was affraid of this and deprecated it Psal 102.24 Psal 102.24 Take me not away in the midst of my dayes As if he should have said Lord I fear that for ill imploying of my time my life shall be cut off and shortened according as thou hast threatned in Judgment to inflict upon those who spend their time in wickednesse not regarding the worth of time which thou affoardest them for their good Bernard Tom. 2. Quadrag 2. Dom. Quadrag Ser. 17. I have read of a terrible and fearful accident which happened in a certain Village near to the Kingdom of Valentia which however it may seem incredible to us yet having so good and learned an Authour for it I shall relate it to you A young man of 18 years old having bin a very rebellious and disobedient Child and falling into many flagitious courses becoming at last a notorious Thief was apprehâ—nded and after due proceeding was condemned to be hanged in the open Market-place which sentence was accordingly executed on him The young man being dead and â—ill hanging on the Gallows most of the Town being present they perceived his beard to sprout out and much gray haire to grow and his face suddenly to wax wrinkled and withered so that he seemed to the Company to be as one of ninty years of age This accident the Bishop was acquainted withall who then resided in that Village he calling the People together humbly besought God that he would be pleased to reveal unto them the mystery and meaning of so rare an Accident which being done he said thus unto the People You see my Sons that this young man dyed at the age of 18 years who now appears to you full of gray baites as if he were one of 90 yeâ—rs of age and this is that which God would teach you hereby that after the course of nature he was to have attained to the age of Ninty but for his sins and disobedience the Lord hath cut off â—o many of his years as are from 18 to 90 and because this might be made manifest and apparent to all men he hath wrought this miracle before your eyes And this saith my Authour was made known to the Bishop by Revelation O be wary how you abuse the preâ—ent time of life by living in sin and wickednesse Eccles 7.17 Explained Be not over much wicked saith Solomon neither be thou foolish for why shouldst thou dye before thy time that is be not carelesse of falling into any grosse sin he that sinneth leaâ—t sinneth overmuch but yet the goodness of God is such saith Cajetane that he thinks not overmuch of it Cajetan in loc unlesse our negligence and willfulnesse be such as that it carries us from sin to sin into some heynous crime for that cause will God to cut thee off before thy time or as some render the words in a time that is not thine that is before thine Old Age for that is man's time of dying when the time of living according to the course of man's nâ—ture is expired neither feed thy fancy with hopes and promises of time to come saying as some do let me have this day and God shall have to morrow For as Bildad speaks of the wicked Job 18.10 The snare is layd for him in the ground and a trap for him in the way this thou mayest find in thy greatest mirth and jollity Thou mayest be taken suddenly in the trap and be enforced to suffer a sudden overthrow Eighthly Shouldst thou be suffered to live long upon the Earth yet thou must remember that a strict account must be given to God of all thy Time and how thou hast spent it It is a great Tallent that God will without question reckon with us for The Prophet Jeremiah in his Lamentations hath this passage Thou wilt bring the day that thou hast called and they shall be like unto me which words Lament 1.12 however they are propâ—rly to be understood of the Enemies of the Church on whom God would in due time execute those threatnings denounced against them and then their estates should be as sad as the Churches now was Bernard Tho. Aquin. Sap. 5. yet are expounded by some of the day of Judgment who read the words thus Vocavit adversum me Tempus the Lord called Time to witnâ—sse against me and we may make use of that reading For amongst other things whereof we are to be charged and burthened one will be Time and when all Creatures the Devils not excepted shall come and commence their suits against all sottish and senslesse Sinners accusing them and requiring Justice against them for the wrong they did both against the Creator and Creature by abusing them misapplying them and enforcing them against
amiably upon thee when thou comest into his presence Doth he vouchsafe to meet thee and cause the light of his Countenance to shine upon thee Doth he speak unto thee as he doth unto his Peace Psal 85.8 Psal 85.8 Doth he not rather hide his face from thee and witâ—draw himself his favour and his loving kindnesse insomuch that thou findest no sweetnesse no comfort in the performance of holy Duties no work of his blessed spirit in quickening strengthning comforting of thee If so thou mayst justly fear that thou art already cast forth and spiritually excommunicated from having fellowship with God from Christ and from the blessed spirit of grace and hast great cause to cry out with David Psal 22.1 My God My God Psal 22.1 Why hast thou forsaken me Again art thou not a withered Christian strangely altered in thy Judgment from what thou wert Thou formerly esteemedst the Church of England to be the true Church of Christ Her Ministers true Ministers lawfully sent and called the Word by them taught thou receivedst as the Word of God himself 1 Thes 2.13 Sacraments by them administred as being of Divine institution not of Humane invention but now it is otherwise with thee Thy Mother whose Womb bare thee and whose papps have given thee suck thou now defamest esteemest Her for a strumpet albeit She be thy Mother Her Servants the Ministers of the Word and Sacraments are in thy account Antichristian the Ordinances but Mens traditions and as much good may be got thou thinkest by the hearing of a Cobler or Tinker in a Stable as by hearing any of these Ministers in a Steeple house as thou termest it Are not thy Affections to holy Dutyes growen cold and chill like David in his old age no heat in them 2 King 1.1 Luke 24.32 Thou Hearest Readest Prayest c. but without aâ—â— Life or Spirit In former times thy spirit did even burn within thee and was stirred up with indignation against Swearing Sabbath-breaking and open prophanesse Now thou art of Gallio's temper Act. 18.17 and art come to a state of Neutrality and canst disgest it well enough to hear and see these yea and greater abominations then these And is there not a manifest withering in thy life and whole conversation Thou seemed'st to be strict in thy wayes now art waxed loose and carelesse Thou wert seemingly careful of sanctifying the Sabbath now all care of that is layd aside as a matter meerly ceremoniall Family Duties wholly omitted if not scorned and derided Thy green leaves are withered so that comparing what thou art to what thou hast bin it may be said of thee what the Disciples said of the Figg-Tree that Christ had cursed Mat. 21.20 Mat. 21.20 Good Lord Master how soon is it withered Lastly Art thou not in the number of those that separatest they self from the publique Assembly and joynest to the society of Seducers Hast thou not bin carryed away with Schism or Heresie or some strange fantastical opinion or other and so art bound up in the same bundle with Sectaries as Anabaptists Quakers Seekers and such like and joyned with them as members of their congregated Churches If thou hast not proceeded so far yet expect that this will follow as a just Judgment of God upon thy withering if thou repent not and after such a faggorting and binding up what can be expected but the fire and such withered and dryed Trees will make the fiercest and hottest fire Nah. 1.10 because they are most seared and as fuell fully dry Nah. 1.10 Vse 3 Wouldst thou then be out of fear of this dreadful Sentence as the Apostle speaking of higher Powers then do that which is good Rom. 13.3 and bring forth the Fruit of a godly Life for this sentence is not a terror to the good and fruitful Christian but to the bad and barren Barrenness of the Womb was ever held amongst the Jews for a Curse and a Reproach For a Curse So Michol was punished for her scoffing as Davids devotion and Abimilech was plagued for taking away Abraham's wife from him 2 Sam. 6.23 so saith the Text the Lord had fast closed up all the Wombs of Abimilechs house because of Sarah Abraham's wife But upon Abrahams prayer God healed Abimilech and his Wife Gen. 20.17 18. and his Mayd-Servants and they bare Children Gen. 20.17 18. Give them O Lord what wilt thou give them give them a miscarrying Womb and dry Breasts Hos 9.14 Explained Paraeus in loc saith the Prophet concerning Ephraim Hos 9.14 which words howbeit they are uttered by way of Intercession and not of Imprecation out of affection to that People and not out of indignation against them he preferring the lesse evil before the greater the miscarrying Womb and dry Breast before the bringing forth of Children and nourishing of them up to Idolatry and slaughter yet it implyes that it was a Judgment to be barren albeit far lesse then that which was foretold by the Prophet that should befall Ephraim that he should bring forth Children unto the murtherer that is they should fall under the hand of a murthering Enemy And as it was esteemed for a Curse amongst them so likewiâ—e it was a shame and a reproach as the Mother of the Baptist intimates in that saying of hers Luk. 1.25 Luke 1.25 Thus hath the Lord dealt with me in the dayes wherein he looked on me to take away my reproach from amongst men albeit since the coming of Christ we have not the same opinion of it nor the same reason But the barrennesse of the Womb is nothing being compared with the Curse and Plague of a dry and barren heart albeit by many lesse respected who being barren can cry out with Rachel Gen. 30.2 Give me Children or else I dye but thorgh the Heart be barren of grace and the life of good works upon which death will inevitably follow there is little or no complaint made of that Hannah bitterly lamented the barrenness of her body 1 Sam. 1.7 insomuch that she did neither eat nor drink nor had she any heart to go up unto the Temple to offer sacrifice how then can any barren soul eat or drink with a merry heart being not onely near unto Cursing as the Apostle speaketh but under it as Damocles one of Dionysius his Parasites was under the glittering Sword which hung over his head only by a bristle of a Horse's upper lip as he sat in the midst of his choysest delicates Heb. 6.8 Solomon tells us that a barren Womb is one of the four things that cryes out Give give and is never satisfied Prov. 30.15 16. I would we could add this as the fifth the barren heart Lord God What wilt thou give me seeing I go Childlesse said Abraham to God Gen. 15.2 Gen. 15.2 The want of that did put his mouth so out of taste that he could relish nothing not his Victory mentioned
2.17 Thus did Moses Exod. 32.10 11. and Numb 14.12 Joel 2.17 Exod. 32.10 11. Numb 14.12 13. Psal 106.23 Explained 13. Hear what the Psalmist speaks of him Psal 106.23 He said he would destroy them had not Moses his chosen Minister stood before him in the Breach to turn away his wrath lest he should destroy them Where Moses is compared to a Valiant Captain Who when the besieging Enemy hath made a breach in the wall and the City is like to be lost suddenly steps into the Breach and makes it good keeping the Enemy from entring Thus likewise did Aaron Numb 16.47 Numb 16.47 38. 48. A Plague being begun amongst the People for their murmuring whereof 14000 and 700 dyed he by the appointment of Moses runs unto his Censer takes fire from the Altar and puts Incense therein and so with It in his hand stands betwixt the Living and the Dead whereupon the Plague was stayed Of which passage Wisdome gives us an excellent Paraphrase Wisd 18.21 The blameless man made haste and defended them and took the weapons of his Ministration even Prayer and the Reconciliation by the Perfume and sett himself against the wrath and so brought the misery to an end For he overcame not with multitude with bodily Power nor with force of Weapons Non vi sed precibus armatus non ferro sed fide votis but with the Word he subdued him that punished or overcome the Destroyer More particularly Three manner of wayes they Interpose betwixt God's wrath and a sinful People First By consessing of their People's guiltinesse humbly craving pardon in the name and mediaâ—ion of Jesus Christ of all their sins urging God with his Covenant and Promise and putting him in mind of his antient mercies Exod. 32.11 12 13. Ezra 9. Neh. 9. Dan. 9. Levit. 5.6 as we may read at large Exod. 32.11 12 13. Ezra 9. Neh. 9. and Dan. 9. This was enjoyned the Priest under the Law Levit. 5.6 Secondly By excusing their People what may be Sometimes imputing their sins to their ignorance and weaknesse as our Saviour did the fact of the Jews in crucifying of him Father forgive them Luke 23.34 2 Sam. 24.17 for they know not what they do Luke 23. Sometimes by laying the blame on others David to excuse the People took all thâ— fâ—ult upon himself Loe I have sinned and done wickedly but these Sheep what have they done 2 Sam. 24.17 Albeit the Text tells us plainly that it was their sins that gave occasion of their Princes fall and was the cause of their own punishment vers 1. And Jeremiah imputes the disobedience of the People to their seducing Teachers Ah Lord God Behold the Prophets say unto them You shall not see the Sword neither shall you have Famine Jer. 14.13 but I will give you assured Peace in this Place Jer. 14.13 As if he should have said Lord thy People are mis-led by their blind and wicked guides they would be better and had done better had they bin better taught Thirdly By ingaging themselves for their People and undertaking for their future amendment Thus did the Dresser mentioned in my Text He undertakes for this Figg-Tree I will digg about it and dung it and if it bear fruit well As if he should have said Thou shalt then well see that thou shalt have no cause to repent thee of thy patience and forbearance of which words more in due place And thus you have heard how God's Faithful Ministers Intercede for their People and wherein their Intercession principally consists Let me now shew you briefly the Grounds or Reasons of the Point First They are hereunto called and appointed by God The Priest was taken from amongst men saith the Apostle Heb. 5.1 and Ordained for men in things appertaining to God that he may offer both Gifts and Sacrifice for sin Heb. 5.1 In like manner all Ministers of the Gospel are taken from amongst men and ordained for the good of men not in matters of this Life but in the businesse betwixt God and them that they may offer up not an external propitiatory Sacrifice for sin as they of the Roman Church would have it but those Spiritual Sacrifices and Prayers and Intercessions unto God on their People's behalf Gen. 20.7 He is a Prophet and He shall pray for thee was the Language of Elder times To this they are called and cannot but make conscience of their Duty if they be faithful Secondly Ministers if Faithful dearly affect their People and esteem them as Cornelia did her Gracchi for their chiefest Ornaments What is our Hope our Joy 1 Thes 2.19 20. our Crown of Rejoycing saith the Apostle 1 Thes 2.19 20. Are not even ye in the presence of our Lord Jesus Christ at his coming ye are our Glory and our Joy Now whom we affect we pray for plead for and excuse what may be The Child is oftentimes wayward and froward the tender Mother rocks it sings it excuseth it It doth not use to be thus it hath the frett or some pin pricks it or it is breeding teeth it shall be any thing but what it is indeed frowardnesse This affection carryed St. Paul to so high a pitch as that he could wish himself accursed for his Brethrens sake Rom. 9.3 and caused him with the rest of the Apostles to be so desirous of their Peoples good Rom. 9.3 as that they were willing not onely to impart the Gospel to them but also their own souls 1. Thes 2.8 Thirdly 1 Thes 2.8 Faithful Ministers are conscious to them selves of their own faylings None so careful but have cause to smite upon their thighes for some neglects in their Ministerial service This Dresser feareth his own faylings and however the Owner charged the Figg-Tree onely for its barrennesse yet the Dresser in the answer which he makes seems to charge himself with some omission of Duty I will digg about it and dung it as if he should have said something hath bin wanting on my part in not husbanding of it as I ought Let it alone one year more and I will redouble my pains and diligence and amend my fault In this respect he might Intercede for it Thus much of the reasons of a faithful Minister's Intercession for a barren and unprofitable People There is yet one Scruple that would be removed Object before we come to the Application of what hath bin delivered If Faithful Ministers make Intercession for their People what may we think of Elijah Rom. 11.2 who made Intercession against the People as we read Rom. 11.2 Two wayes may Intercession be said to be made against a People Resp. First When a simple and bare Relation is made to God of the sin committed Secondly When punishment is craved and called for to be inflicted on them as they have deserved The Intercession made by the Prophet against Israel Peter Martyr Beza Paraeus seems to be of
not saith the Apostle what the Scripture saith of Elias how he maketh Intercession to God against Israel saying Lord they have killed thy Prophets and Digged down thine Altars and I am left alone and they seek my life also Rom. 11.2 3. Eliah was a famous Prophet and had in account amongst the Jews next to Moses who had such Power with God as that they sayd of him he could Bridle Heaven with his Tongue yet this mighty and powerful Prophet could not with his preaching prevail with that stubborn and rebellious People but ten Tribes would revolt from God Jeroboam's Idols were followed God's Prophets murthered His Altars in despight of true Religion demolished and not one open Professor to be seen in his time and his own life sought after which to preserve and save 1 King 19.4 he is enforced to flye into the Wildernesse as we read 1 King 19.4 And considering the ill successe he had in the discharge of his Prophetical function he sits under a Juniper Tree and complaines to God of the People's stubbornnesse and rebellion wishing rather to dye then to live to be so hardly used by such a People The Prophet Esay that incomparable Prophet to whose Elegancies saith one the rowlings of Demosthenes do no more answer then the confused noyse of Waters in one age Revel 1.4 to those sweet Voyce of Harps in another mentioned in the Revelation who was able to make the heart melt in the Body of the most obdurate sinner with his Oratory yet you may hear him complaining that he had laboured in vain and spent his strength for nought Isa 49.4 His Report would not be believed Isa 49.4 53 1. Cap. 53.1 And his Ministery for the most part was spent in making the hearts of his People fat against the day of slaughter Isa 6.10 Chap. 6.10 Jeremiah found no better fruit of his Labours His Hearers refused to receive Instruction They hardned their Faces like a Rock and refused to return Jer. 5.3 6. Cap. 6.29 Jer. 5.3 6. His Bellowes were burnt his Lungs consumed but the Founder melted in vain for the wicked were not plucked away Chap. 6.29 Hear once more what complaint the Prophet Micha makes Wo is me Mich. 7.1 for I am saith he as when they have gathered the Summer fruits as the Grape-gleanings of the Vintage there is no Cluster to eat my Soul desired the first ripe fruit Mich. 7.1 as who would say I can find so small comfort of my Labours that it is with me as with one who after the Vintage is past seeks for a Cluster of Grapes to eat but can find none So after all my Preaching my Soul desireth to find some godly man which would have bin to me no lesse pleasing then the first ripe Grape to the Palate but there is none to be found But Was it not better with the Ministers of the New Testament then with those of the Old If we examine the matter Math. 3.5 we shall find it little or nothing amended John the Baptist who was indeed greater then any Prophet and was for Spirit and Power a second Eliah he had a multitude of followers Jerusalem and all Judea and all the Regions round about Jordan followed after him Math. 3.5 and yet few or none received his Testimony John 3.32 And what Isaiah foretold Joh. 3.32 Isa 53.1 the Servants of Christ who were sent out by him to Preach the Gospel found most true so that they wese put to the Application of that Exclamation which the Prophet before them had made Lord Who hath believed our Report Rom. 10.16 Rom. 10.16 for all that God sent and his Servants preached and the People heard yet all obeyed not the Gospel Nay the least part of all so that it might be questioned Who did And yet we need not wonder that the Ministery of Christ's Servants under the Gospel sped no better when Christ himself the chief Doctor of the Church who spake as never man spake laments the hard-heartednesse of his Auditory Joh. 7.46 Mat. 11.20 Luk. 19.41 42. as we find he did more then once Math. 11.20 Luk. 19.42 43. He had preached many Sermons unto them and wrought many Miracles amongst them but the most that heard the one and saw the other accounted his Preaching no other then Sedition and his Miracles conjuring But enough hath been said for the Proof of the Poynt Now let me give you some Reason for it First Means are but means So called for that they hold a middle place between the Causes Efficient and Finall serving the one for the furthering and obtaining of the other Much indeed is ascribed to the Word and other means of our Salvation as Jer. 23.29 Psal 19.7 Rom. 1.16 1 Cor. 4.15 Heb 4.12 but it may not be imagined Jer. 23.29 Psal 19.7 Rom 1.16 1 Cor. 4.15 Hâ—b 4.12 that these means have that virtue inherent in them which proceeds from them as there is in the fire to warm us or in food to nourish us or in a medicinable herb to heal us or in the Seed to bring forth Fruit. The Ministry of the Word is as a Tool or voluntary Instrument which God is pleased to use in the work of our Conversion that can do nothing without the hand that moves it the Spirit of God going along with it which is an Assistant to it but not included in it Isa 48.17 That water of Jealousy which we read of Isa 48.17 Num. 5.14 Act. 5.15 19.12 had not that power of it self to distinguish betwixt the chast and unchast Wife nor did the Shadow of St. Peter nor the Handkerchief from St. Paul's body differ from other mens shadows nor from other Linnen of the same kind but onely in that virtue of healing which God for a time did give so the power of the means to convert and fructify lyeth not in the excellency of the Teacher nor in the Word it self but in the Spirit of God onely which worketh by these means As in sowing Seed be the Husbandman never so skilful or laborious the ground never so rich and fertile 1 Cor. 15.38 Gen. 26.12 2 Cor. 10.4 2 King 2.14 yet it is God that giveth to every Seed it s own body 1 Cor. 15.38 No Cropp can be without his blessing It is through God that the weapons of our warfare are mighty 2 Cor. 10.4 What can Elijah's Cloak do if the God of Elijah be absent Reas 2 Secondly It is not God's good Will and pleasure that the successe should ever be answerable to the means for fear that we should ascribe too much to means and too little to Him which we are too too apt to do Hence it is that he oftentimes makes choyce of weak means to effect great matters as when Gideon went against the Midianites with an Army of two and thirty thousand Judg. 7.2 God tells him that the People were too many for him to give the
Midianites into their hands lest Israel vaunt themselves against him saying Mine own hand hath saved me Judg. 7.2 Thus in taking of Jericho it must be by the blast of Trumpets made of Ratns horn Josh 6.3 Josh 6.3 5. 5. Divers Instances might be brought of this And as he maketh choyce of weak means so he giveth many times the greatest Blessing to the weakest and unlikeliest means Twelve baskets full of fragments shall remain after the feeding of five thousand with five Loavs and two Fishes Mat. 14.17 Mat. 14.17 21. Mat. 15.34 37 38. Josh 23.8 21. And but seven Baskets full shall remain after the feeding of four thousand with seven Leavs and more Fishes mat 15.34 37 38. Where there was lesse Company and more Food there is the lesse remainder Joshua could say to Israel what Moses could not Cleave unto the Lord your God as you have unto this day Josh 23.8 Under Moses Government that People was a rebellious People and forsook the Lord that made them and had done much for them and yet in Joshua's dayes who was farr inferiour in gifts to Moses they were obedient so that his Government was blessed above the Government of Moses Nor do we read that Christ ever converted so many by his three years Ministry Act. 2.41 4.4 as St. Peter did by two Sermons Act. 4.4 That preaching which is most contemptible in the world hath been usually found to be most profitable and successefull 1 Cor. 1.4 1 Cor. 1.4 There is a Story which is pertinent to the businesse 1 Sam. 30.11 David in the pursuit of the Amalekites 1 Sam. 30.11 where he had no kind of Intelligence nor no ground to settle a conjecture upon which way he must pusue them yet pursue them he must in the way he finds a poor young fellow a famished sick man one that was derelicted of his Master and left for dead in the march and by the means and conduct of this Wretch David recovers the Enemy recovers the Spoyle and the Love of his People and his own honour So in the Ministry And it is God's good pleasure that it should be thus that He may especially be looked unto 2 Cor. 4.7 2 Cor. 4.7 So much weaknesse shall appear in the Instruments as that their strength shall not be thought their own Reas 3 Thirdly There is utterly a fault amongst our selvs as the Apostle speaks in another Case 1 Cor. 6.7 Mat. 23.37 Joh. 5.40 I would saith Christ and you would not Mat. 23.37 You will not come unto me that you might believe Joh. 5.40 Man's wilfulnesse is a cause of his Unbelief and Barrennesse under the means And this we may affirm without any danger of falling into Popery For three things there are that concur in a Sinner's Coversion First the Word perswading Secondly God's Spirit prevailing Thirdly the Will of Man consenting Now God works not upon us as upon stocks and stones but as upon reasonable Creatures and if we would be saved we must co-work with God in the work of our Salvation We must hear read confer resort unto the Church c. and do what lyes in us that the means may become profitable For He that made us without our selves will not save us without our selves Aug. The Father begets a Child without the Will of the Child for then it was not and it had none But when the Child is born he cannot bring it up to any Art or Science against his Will So we are created without our selves but not regenerated without our selves Now herein we are wanting we do not what lyes in us that the means may be profitable we are wanting in our Attendance Preparation c. we come not at all 1 Pet. 2.1 2 or with prejudicate opinions when we do come or else bring Malice Guile Hypocrisy in our hearts and regard not what is said Were we not wanting to our selves in using of the means God would not be wanting unto Us in blessing our endeavours for though we merit not from God in that we do nor can challenge any thing from Him as due debt for our best performance yet God would not leave Himself without witness did we our best endeavours to profit by the means Use 1 Wherefore See that we rest not in the means be they never so good or excellent Judg. 17.19 I know the Lord will do me good said Micah seeing I have a Levite to my Priest Judg. 17.19 As if that must of necessity follow So say some We have got amongst us a learned man a powerfull Preacher now we shall profit and get good by such a man's Ministry 1 Sam 16.6 But God seeth not as Man seeth as God told Samuel who being sent to anoint one of the Sons of Ishai â—o be King without any more paaticular Instruction and Eliab being presented Surely said Samuel noting the goodlinesse of his Person this is the Lord 's anointed But look not on his countenance nor the heighth of his stature saith God for I have refused him and David in appearance lesse likely to be chosen was the man 1 Sam. 16.6 It is indeed a mercy to enjoy the outward means of profiting And the better and abler the means are the greater ought the Blessing to be esteemed for ordinarily in course of Nature the best food yields best nourishment and breeds best blood but yet we may not rest in this There is a staff of Bread Lev. 26.25 Mat. 4.4 Levit. 26.25 which is the Word of God Mat. 4.4 And so the Word it self hath a staff too which is God's Spirit if that be wanting no man living can live or profit by it Be the Preacher never so excellent or his gifts never so rare were he one of a thousand as Job speaks or as prompt a Scribe in the Law as ever Ezra was Job 33.23 Ezr. 7.6 1 Cor. 13.2 were his Learning never so profound that he knew all secrets and all knowledge which the World can afford or were he as mighty and well-instructed in the Scriptures as ever was Apollo Act. 18.24 be he that good Scribe well taught unto the Kingdome of Heaven able to bring forth of his Treasure at all times things both new and old Mat 13.25 or be he endued with never so good dexterity in opening and dividing the word aright 2 Tim. 2.15 1 Cor. 13.1 2 Tim. 4.2 Nisi Dâ—us in â—riori gâ—atâ—â mâ—â—â—◠〈…〉 like a good Workman that needeth not to be ashamed yea though he could speak with the tongue of men and Angels and were instant in his labours preaching both in season and out of season upon occasions offered Nay if Christ himself should be again upon the Earth and preach in our Temples every Sabbath day should he heal the diseased restore the blind to sight cast out Devils turn Water into Wiâ—e feed thousands with a few Loavs and Fishes work as many wonders in our
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