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
march on resolutely You can easily apply it Our discords are the sweerest Musick in the ears of Papists Anabaptists c. they have weakned us strengthned them Sirs said Dion to his contentious souldiers your enemies see your mutinous behaviour pointing to the Castle wherein their enemies were Oh! that we would spend more then a few thoughts upon it our enemies see and are glad to see and make use of what they see in beholding our differences and discords and clap their hands to see us wring ours Highly to be commended were Basil and Eusebius who perceiving the Arrians to improve a difference that was betwixt them to the prejudice of the Orthodox Faith were soon reconciled and united their forces against the common enemy And we read in story that Aristides perceiving the open scandal that was like to arise by reason of the contention sprung up betwixt him and Themistocles he besought him mildly after this manner Sir We both are no mean men in this Commonwealth our dissentions will prove no small offence unto others nor disparagement to our selves Wherefore good Themistocles let us be at one again and if we will strive let us strive who shall exceed the other in Virtue and Love Oh! that there were such a strife between Minister and Minister Such a strife would be our glory Thirdly Unity and concord amongst God's Ministers is very acceptable and pleasing unto God and delights his spirit In the 2 Chron. 5.13 2. Chron. 18. we read that when the Trumpeters and Singers were as one to make one sound to be heard in praysing and thanking the Lord there the House was filled with a Cloud even the House of the Lord God drew near and manifested his gracious presence amongst them And Acts 2.1 11. Divers spake in divers Languages at once Acts 2.1 11. yet all consented in the thing which they spake for all spake the wonderful things of God and then the Spirit of God was amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fell on them and that in the likenesse of cloven tongues not of cloven hearts Thence Interpreters conclude Animarum unio concordia est optima d spositio ad recipâ—endum Spiritum sanctum that unity and concord is the best disposition of the mind for receiving of the holy Ghost But on the other side God is not present with his favour his spirit abides not where discord and dissention is That merry Cardinal intimated as much to his fellows in the Conclave when they could not agree about the choice of the Pope Let us said he untyle the House quia Spiritus sanctus nequit ad nos per tot tecta ingredi because the Holy Ghost cannot get in unto us through so many Tyles Differences and contentions amongst us keeps Gods spirit from us Nay yet more It causeth God to be highly offended with us and to smite us when we agree not that we may be made to agree together A very remarkable passage hereof we read in Socrates great difference and contention did arise betwixt two famous Bishops Socrat. Eccles Hist l. 8. c. 13.17 21. Epiphanius and Chrysostome insomuch that in a rage they parted asunder using some unchristian imprecations I hope said Epiphanius to Chrysostome that thou shall not dye a Bishop and I hope said Chrysostome to Epiphanius that thou shalt not return alive into thine own Country both which fell out accordingly for Eiphanius dyed at Sea as he was returning home and Chrysostome was deprived of his Bishoprick and dyed in exile Many were slain in taking parts the Cathedral Church and Senate House in Constantinople was burned to the ground in persuit of revenge A fearful president of Gods displeasure against the discords of his Servants think how God loathes that which he so severely punisheth Ridley and Hoper could not agree about black and white God made them to agree in red Lastly The after-throes that we put our Mother the Church unto by our Dissentions would be laid to heart Gen. 25.22 Rebeccah finding a strugling in her Womb cryed out Why am I thus So saith the Church Oh! why am I fruitful of Children when they prove such dissenting and diagreeing Children Diens Alexandr Apud Niceph. Time was when it was said by the holyest men that then lived in the Church non minoris esse laudis non scindere Ecclesiam quà m Idolo non sacrificare that it was no lesse praise worthy to abstain from renting the Church then to forbear sacrificing to an Idol These things well considered would without all question work somewhat towards unity and concord between dissenting Brethren whose divisions do cause great thoughts of heart in every faithful Christian who desires to see our Vines and Figg-Trees flourish Judg. 5.15 And provoke them to use all good meanes of reconciliation and hearken to all lawful proposals that may make for peace Now what these meanes are that by Gods Minâ—sters must be used whereby this unity and concord amongst them may be attaine d would be shewed And so besides those general directions before given these particular Rules are very useful First Let us make our peace with God for till that be done no peace can be expected with man Phil. 4.7 9. It is in Judgement that God divides our hearts I will divide them in Jacob Phil. 4.7 9. Gen. 47.7 c. St. Basil lamenting the discord that was in that Church imputes the cause thereof to mens contempt of their Heavenly King As did the troubles of Israel and the Judges arise from this that there was no King in Israel Questionlesse our dissentions are Paenal and Judicial punishments for that willful Rent which hath bin made amongst us and till God be appeased still dissention will abide You may read Zach. 11.4 of two Pastoral Staves Zach. 11.14 wherewith the Flock of God is fed the one is Beauty which signifies safety and protection the covenant made betwixt God and his People the other Bands which signifieth unity and concord amongst God's People Now the Staff Beauty God takes and breaks shewing their wicked dealing with the Covenant of God then Bands cannot hold This is our case it is to be feared our covenants with God have bin violated we have broken the staff Beauty and God in his just judgment breaketh Bands that it holds not Secondly Let our care be to stock our selves well with Heavenly wisdom that Heavenly wisdom which is from above that is with the knowledge of Divine things Such I hope is the Resolution of the associated Ministers of this County as appeares by their agreement Essex We resolve through the grace of Christ to contend daylie to the comprehension of that Ministerial knowledge and wisdome whereby we may understand our way and to study more and strive after that excellent Wisdom and Art of winning Souls c. Indeed we professe our selves to be Wisdom's Schollars yea Wisdom's Children Now Wisdom looks to be justified
wherein we differ we should pitty one another pray for one another love one another Polycarpus and Anicetus Bishop of Rome Euseb Eccles Hist lib. 5. c. 23. differed in opinion about Fasting and Observation of daies yet they lived in love as Ireneus witnesseth in a Letter that he sent to Victor Bishop of Rome and withall giveth this Testimony of the Church then and before his time That all such which held contrary Observations did notwithstanding hold fast the Bond of Love and Unity 'T is my Brother Parmenian said Optatius So Calvin of Luther Though Luther call me Devill I will call him Brother esteem as my Brother and the faithful Servant of Christ Without Question this wisdom will keep one Minister from branding another with scandalous names c. and cause them rather as the Ministers of this Association professâ— to bear with one anothers differences that are of a lesse and disputable nature without-making them a ground of Division Sixthly This Wisdom is without Partiality It will not have the Faith of God in respect of Persons Not this to be the Truth because such a man holds it as we fancy Hierom said but he said amisse when he so said that he had rather err with Origen than think the Truth with other men And it was too much for Nicephorus to say That he was as safe in Chrysostom's opinion as he was in the Word of God This is to glory in men 1 Cor. 3.21 which may not be We may trust too much to Antiquity The ancient Fathers and Councils are to be reverenced but not to be confided in we may assent unto them as Ancients but not as Oracles they may have our minds easy and inclinable to their opinions but not fettered and captivated thereunto The best men are but Problematical they speak probabâ—y oftentimes It may bâ— thus or It is likely to be thus It is the Spirit of God in the Holy Scriptures that speaks Dogmatically and Certainly Our dealings and proceedings are appointed to be in Yea and Nay 2 Cor. 1.20 Yea Yea Nay Nay but God's are Yea and Amen We are not then to captivate our Judgments to any one but to be informed by the truth and without respect of Persons to believe the truth and embrace the truth a from the mouth of Christ himself the Author of Truth Seventhly Without Hypocrisy Socrat. Eccles Hist lib. 1. c. 19. 25. not speaking one thing and minding another as did Arrius the Heretick who being called upon to recant his errors and subscribe to the Nicene Creed he craftily to delude Constantine the Emperour gave him in writing a Profession of Faith which he and other of the Clergy that were of his party held which was sound and Orthodox but in his bosome say some he had wrot his own and their damnable Heresies in a Paper and clapping his hand upon his bosome protested before God That that was the Faith which they believed and being afterwaâ—ds called to his Oath about the Truth of that he seemed fainedly to subscribe unto whether or not he believed as he had subscribed he carryed his former paper wherein his own opinion was written under his Arm and laying his hand on the Book swore that as he had written so he believed however he notoriously dissembled and played the Hypocrite seeking by all cunning waies and means to overthrow that Faith which he had subscribed raising up tumults in Alexandria setting the whole City in an Uproar through parts-taking which Perjury and Hypocrisy of his God severely punished for he no sooner was departed out of the Emperour's presence after he had the second time subscribed to the Canons of the Nicene Councill and craftily sworn that he believed as he had written but he was taken with a great Lask and going to the stool voided with his excrements his guts and blood together with the Spleen and Liver gushed out saith Socrates and so he died like a Dog And thus you have heard what an excellent mean divine Wisdom is of Unity and Concord and a preservative against Discord Had we but this what need we more And yet in the Third place Let us if we desire Concord practise the Lesson of Self-Deniall and be good Proficients in that Jer. 45. ult Seekest thou great things for thy self seek them not Augustine and with him almost thirty Bishops besides had learned this Lesson of Self-denial whilst they agreed either to admit partners into their See's or else to lay down their Episcopal Authority for the Unity of the Church Thus they reasoned with themselves Did Christ descend from Heaven into our humane members that we might be made his Members nos de Cathedrâ discendere formidamus and are we afraid to come down from our Sees to prevent division in Christ's Members The like zeal as Ruffinus shews was in Gregory Nazianzen against himself to avoid the troubles of the Church Si propter me est illa tempest as c. If this tempest be by reason of me take me and cast me into the Sea like Jonas and so let this Tempest cease where are those that will thus deny themselves for peace In all our Discords and Contentions in the Church there is too much Self to be seen What was said of Lucilla's faction may be truly said of the Divisions and Fractions that are at this day amongst Ministers Anger bred them Pride fosters them It were easy as one saith if it were not beyond an Auditories patience to derive all our Schisms and Contentions from the Concupiscible or Irascible Appetite and resolve them either into Ambition or Avarice or Pride or Envy Nothing hath more ruined the Church of God corrupted Zeligion overthrown Piety than the Ambition of the Clergy Korah takes it grievously that the Priestly dignity was translated to Aaron Num. 16.1 2. and challengeth Moses therein of partiality as if he had preferred his own Kindred and followed his private Affection rather than God's direction Hence arose a Schism and rent amongst the people by which means much mischief followed Numb 16.1 Diotrephes was ambitious of pre-eminency he affected high place rule and Authority over others 3 Ep. Joh. 9.10 3 Epist Joh. 9.10 and was a great disturber of the Churches quiet Arrius before mentioned being ambitious of a Bishoprick and missing it stirred up so much discord in sowing his tares of Arrianism in the field of God And what a Plague the Ambition of that Popish Prelate hath bin to the Church Who knows not with such Ambitionists the Church hath ever bin pestered which caused Luther to make this prayer A Doctore glorioso à Pastere contentioso liberet Ecclesiam suam Dominus From vain-glorious and contentious Preachers the Lord deliver his Church Covetousnesse 2 Tim. 6.5 That puts to the hand and is a furtherer of our Divisions Some make gain their godlinesse they are the golden Bells and Pomegranates which are upon Aarons
encrease of the Land of Seed and Fruit of great and small Cattle Levit. 27.30 Besides Lev. 27.30 Lev. 27.26 27. Exod. 13.13 they had the First-born of all sorts of Câ—rtle as of Sheep Beevs and Goats and the price of the rest which were to be redeemed according to the Priests estimation Levit. 27.26 27. and more plainly expressed Exod. 13.13 Numb 18.13 14 15 16 17. Neh. 10.36 Num. 18.13 c. Neh. 10.36 Lev. 32.10 Lev. 23.17 Numb 15.20 Numb 18.12 Numb 18.18 Deut. 18.3 Num. b 18.9 10 11. Numb 18.8 9. And the First-fruits of four other kinds as of the Sheaf Levit. 32.10 Secondly Of their Bread two wave-Loaves at the Feast of Pentecost Lev. 23.17 Thirdly The First-fruits of their Dough Numb 15.20 Fourthly The First fruits in general of all things which the Earth brought forth then payable when men had gathered in their Fruits Numb 18.12 They had certain portions appointed them out of all kind of Sacrifices either the Shoulder Breast or Skin Numb 18.18 Deut. 18.3 c. The Meat-Offerings the Sin Offerings the Trespasse Offerings the Heave-Offerings and the Wave-Offerings were all theirs Numb 18.9 10 11. All Votive and Voâ—untary Obâ—â—tions and Consecrations and every hallowed thing was theirs Num. 18.8 9. In case of Restitution to be made upon a fraudulent Act committed If neither the Party wronged were living nor any Kinsman known of his Num. 5.2 8. the Restitution was performed to the Priest Num. 5.7 8. They had 48 Cityes for their Habitation and two thousand Cubits of ground from the Wall on every side for the Suburbs for Gardens and for a gleib for their Cattle Num. 35.2 Numb 35.2 which Cityes were next to the best and in many places the very best of all when the greatest of the other Tribes had but 19 Cities Add unto all this that whereas the Tribes were to appear thrice every year before the Lord they were not to come empty handed Exod. 23.15 17. Now if we consider the Tythes Exod. 23.15 17. Offerings and Oblations the Cities and other constant revenues that were coming in to the Levites and put all together it will appear that though they were but about a quarter as many as one Tribe yet they had about three times the revenues of one Tribe All which was payd them very freely and willingly by the People Philo lib. de Sacerd. honor Ezek. 44.30 Mal. 3.10 as Philo the Jew who was well acquainted with the Customs of his Nation tells us being confident that it was the onely way to be rich to tythe well and that the blessing of God would follow such as did so according to that Ezek. 44.30 Mal. 3.10 This Substance was theirs which Moses prayes for and desires that God would blesse unto him and encrease he did not grudge it him and say It is too much for Levi a lesse portion by far would serve his turn It will make him proud How comes it then to passe that the Ministers of the Gospel are grudged that maintenance which both the Law of God and the Land hath allotted them for their painful labours Is their Ministry lesse glorious That it is not if the Scriptures may be judge in that case 2 Cor. 3.8 9. 2 Cor. 3.8 9. Mar. 11.11 And doth not our Saviour prefer the Ministers of the Gospel before the other when he telleth us that they are greater than John the Baptist Math. 11.11 And yet nothing is more enviously grudged than the Livings of the Clergy The Gentry hath got into their hands already near upon three parts of the Ministers maintenance and have left the Church but one Quarter and yet there are those that would eat her heart with Salt as we say because she hath so much Many Edomites there are amongst us that say of the Church as they did of Jerusalem Raze it Raze it even to the ground Psal 137.7 Psal 137.7 Ps 83.3 4. Geball and Ammon and Amalek conspire against it and consult how they may destroy it Psal 83.3 4. But how shall this be effected Why Let us take the houses of God into our possession Ver. 12 ver 12. No such ready way as that that is the speeding blow So Psal 74.9 they say in their hearts Let us make havock of them Psal 74.9 And to lay a foundation for that Let us burn all the Houses of God in the Land The Hony cannot be had but by burning of the Bees nor Church-means but by destroying of Church-men and smoaking them out of their Hives This God be praised we are not yet come unto All the Houses and Synagogues of God in the Land are not burnt up and consumed with fire yet but few of our Churches and Temples which have not been robbed plundred and prophaned in a very high degree With God's House men began before they went unto their Neighbours And the desires of many look still that way hoping to see no not one stone left upon another nor one sheaf left for the maintenance of the Ministry Such is the praying we make for Levi's Substance But take away his Substance and maintenance you overthrow his Calling and take away his Calling what becomes of Religion The free passage of the Gospel is to be prayed for 2 Thes 3.1 2 Thes 3.1 Now the passage of the Gospel must needs be hindred when Levi's maintenance is with-held he thereof defrauded In this respect it was that the Persecution which the Church suffered under Julian was esteemed greater than that under Dioclesian Dioclesian's Persecution was against Presbyters intending thereby to root out all Religion as Eusebius speaks But Julian's was worse in that it was against the Presbytery their whole race and revenew livelyhood and maintenance He took away their Inheritances and dissipated them into so many hands as that without a miracle they might never return again to their right owners as if he had vowed saith a Worthy of our times B.B. King to sow Church-lands with Salt so that it might ever after remain barren and never bear any more fruit to Prophets or Prophets Children But I shall not strike any longer upon this string Lastly Their Persons are prayed for by Moses Smite through the loyns of them that rise against him and of them that hurt him that they rise not again Protection and deliverance is to be craved of God on their behalf Rom. 15.30 31. Rom. 15.30 31. 2 Thes 3.2 I beseech you Brethren strive with me that I may be delivered from them that do not believe And again Brethren pray for us saith the same Apostle 2 Thes 3.2 that we may be delivered from unreasonable and wicked men or as the words may be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from absurd fellows and from their malice and treachery from such men whose Industry and labour is spent in bringing labour molestation and vexation upon those who are the Ministers of the Gospel nor do they care
The meaning is that they should not give any testimony of a repining grief and discontentment at this just Judgment of God lest in his displeasure he consume them also And this is that which God required of Samuel in the behalf of Saul who mourned exceedingly for him 1 Sam. 15.35 being grieved that that goodly plant which was so lately set in Israel should be so soon withered 1 Sam. 15.35 But God wills him to leave off his mourning How long wilt thou mourn for Saul 1 Sam. 16.1 seeing I have rejected him from Reigning over Israel 1 Sam. 16.1 As if he should have sayd Thou knowest it is my doing rest thou therefore satisfied and trouble thy self no further Thus a good heart should forget earthly respects and look up to Heaven when God executeth his severest Judgments on sinners here upon Earth Reas 1 For first It is impossible that God should do wrong to any man Is God unrighteous saith the Apostle who taketh Vengeance God forbid Rom. 3.5 He abhorrs the very thought of it Rom. 3.5 as if he should say Be it far from me or any other man to have so vile and blasphemous a conceit of God as to imagine that God is unrighteous in punishing The absurdity of such an opinion he proves by an Argument taken from the Office of God which is to Judge the World verse 6. For then Verse 6. How shall God judge the World And shall not the Judge of all the World do right sayd Abraham Gen. 18.25 Gen. 18.25 He Governs the present World in equity and in the World to come He will give to every one according to his doings therefore every punishment inflicted upon sinners how severe soever either here or here after cannot be other then most just seeing that Judge who is justice it self doth it He is a God of Truth and without Iniquity Deut. 32.4 Just and Right is He Deut. 32.4 Doth God prevent Judgment or doth the Almighty prevent Justice saith Bildad Job 8.3 Job 8.3 which Interrogation is a vehement Negation No he doth not let that satisfie us Secondly The honour of God is to be preferred to all Relations whatsoever as Moses intirnates in that speech of his to Aaron before mentioned Levit 10.3 I will be sanctified in them that come nigh me and before all People I will be glorified God in his just Judgments inflicted upon Sinners sheweth Himself to be holy and just and looks to be sanctified of his People in the acknowledgment of his Holinesse and Justice When He sanctifies himself in the waies of Judgment upon the wicked then He sanctifies himself in them Exek 28.12 38 16 23. Ezek. 28.22 38.16 23. And when his Holinesse and Justice is acknowledged in their just and deserved Punishment then He is sanctified of or by his People Now God having fully purposed to glorify himself by all his Creatures finds no other way left of reaping any honour from the Wicked who will not be reclaimed but onely by magnifying Himself in the Judgments that He executeâ—â— on them they make themselvs uncapable of being Active Instruments of His Glory Prov. 16.4 by performing that which is good in His sight therefore they shall be Passive Instruments serving to declaâ—e His infinite Justice in their destruction And when we acknowledge God's Justice and Righteousnesse in those Judgments inflicted on them when we justify His sayings let Him speak never so sharply and clear him in his Judgments let him deal never so severely Psal 51.4 Psal 119.75 Neh. 9.39 Dan. 9.12 Psal 51.4 then He is Actively sanctified by us as He was by David Psal 119.75 by Nehemiah cap. 9.33 Daniel 9.12 and others Let us so do and rest satisfied and contented Thirdly It is and ought to be the Prayer of every good Christian Mat. 6.18 That God's Will may be done in Earth as it is in Heaven Mat. 6.10 and accordingly we ought to endeavour to conform our Wills to the Wills of the blessed Saints and Angels that are in Heaven otherwise our hearts and tongues are strangers in our Petitions Now those in Heaven know no man according to the Flesh they will and like whatsoever God willeth and liketh and rejoyce in that which makes for His Glory They sing when in this World the hearts of obdurate Sinners are made fat against the day of Slaughter Isa 6.3 10. Rev. 15. 18. Isa 6.3 10. and when Vengeance is executed on Sinners Revel 15. 16. They approve even of the damnation of all Impenitent Sinners were they in this life their dear friends and intimate acquaintance Indeed whilst we are in this life we are not perfect so as to be purged from all drosse and corruption not so perfected as we shall be when our Wills are throughly compleat yet we ought to strive unto Perfection as the Apostle did Phil. 3.14 Phil. 3.14 And what we cannot here reach we are to approve of and that should content us There is an Objection or two that would be spoke withall Let us hear what they have to say before we come to the Use If we ought thus to conform our Wills to the Will of God Object and rest satisfied in the destruction of Sinners what need we to admonish them instruct them pray for them and use means for their Salvation seeing their perdition and damnation should content us As the Will of God is made known unto us Resp so we ought to conform unto it Thus David fasted and prayed for his Child that was begotten in Adultery notwithstanding the prediction of Nathan for that he understood conditionally as other threatnings of like nature were to be understood but when he certainly understood by the event that God had determined the Child should not live he then riseth from the Earth whereon he lay he washeth himself and changeth his apparell he goeth into the House of God and worshippeth then home to his own House to eat meat and now refuseth no comfort who before would take none to the admiration of his Servants and being demanded the reason of this strange Change and Alteration He tells them Whilst the Child was yet alive 2 Sam. 12.22 23. I fasted and wept for I said Who can tell whether the Lord will be gratious unto me that the Child may live But now he is dead wherefore should I fast Can I bring him back again I shall go to him he shall not return to me 2 Sam. 12.22 23. Upon which passage a very learned and religious Bishop of our Church hath this Annotation Till we know the determination of the Almighty B. B. Hall Cont. it is free for us to strive by our Prayers with Him not against him when once we know them it is out Duty to sit down in a silent contentation Whilst there is any hope of converting a Sinner or doing any good unto his Soul all means are to be used all waies
with tears And by the Homilies or Sermons of the Fathers it appears that they did often Preach Daylie without intermission unto the People Chrysostome begins many of his Sermons with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday this and this I taught you See Mr. Boltons sure and perpetual guide pag. 205. Bernard concludes with his Cras To morrow I will shew you c. They preached in the afternoon as well as in the forenoon as appears in Basill's second Homily upon the six dayes work and sometime by Candle-Light as appears by the note which Chrysostome hath on 1 Thes 5.17 where he fetcheth a Similitude from the Lâ—mp that he was preaching by I might add to these the indefatigable pains of the men of God of latter times as of Luther Zwinglius Oecolampadius Bucer Calvin Peter Martyr Jewel with divers others all which are very diligent and laborious in their Ministerial employment to their eternal praise But as we read of the Duke of Urbin's Painter who being commanded to drâ—w the shape of Paul and Peter he drew the faces of them somewhat redd And being asked the reason of it answered that they indeed were somewhat pale with preaching often but were they now alive they would blush to see the laziness of their Successors So it may be sayd of those Worthes above-mentioned whom some so often have made mention of in their monthly and quarterly Sermons Were they alive they would blush to hear their names mentioned by such as yet condemn their Practise by their idlenesse and sloath Let the shame lye upon the Romish Clergy but let us of the Reformation as we are called give attendance to Reading 1 Tim. 4.13 2 Tim. 4.2 to Exhortation and Doctrine and Preach the Word in season and out of season as we are required 1 Tim. 4.13 2 Tim. 4.2 Use 4 And give me leave to leave a Word of Exhortation with you that hear us and partake of our pains and labours before I leave the Poynt You seem somtimes to pitty us and confess that we take great pains in our Callings Now it lyes in you to ease us and make our Labours lightsome Not by discharging us from Labouring but by sweetning it All our toyle and labour is swallowed up in beholding your Fruitfulnesse and Obedience A rich and plentiful Crop causeth the Husbandman in time of Harvest to rise up early not as to labour but as to sport and pastime So it is with us The onely Cordial and sweet Refective after all our toylsome labour is the good successe of our labours And this was Chrysostom's refreshment his Auditors gain so refreshed him Chrys ad pop Hom. 9. as to take away all sense of pain in Preaching But on the other side then is our Ministery a toylsome work indeed when after a great deal of soare labour our People remain still stubborn and obstinate The hardnesse of our labour is not so grievous to us as the hardnesse of your hearts Let us therefore be refreshed by your obedience this is that which puts Life and Spirit in us And so we passe from this and come to the Particulars promised by the Dresser I shall Digg about it Text. By this Digging may be safely understood the Legal part of his Ministerial function which stands in the discovery of mans cursed Estate by Nature Look as the Spade being rightly used discovers the Root that is within the Ground and by taking away the Earth that is about it layes it open and bare and fits and prepares the Earth to receive moysture for its nourishment So by the Preaching of the Law comes the knowledge of sin Rom. 7.7 9. The naughty heart of man is discovered all Pleas for sin are removed and the Soul thereby becomes fitted and prepared to receive the moysture of Grace Thus understanding the meaning let the Observation be this Digging is one part of the Ministerial function Doct. that is An effectual discovery of sin and laying open of mans natural estate is a principal part of the Minister's Office Cry aloud saith God to Isaiah spare not Isa 58.1 lift up thy Voyce like a Trumpet and shew my People their transgressions and the House of Jacob their sins Isa 58.1 Cry aloud let it be done feelingly and with affection spare not Let it be without any partiality Lift up thy Voyce like a Trumpet Let it be done Zealously and Vehemently Shew my People their transgressions and the House of Jacob their sins and that plainly and particularly In this manner God hath commanded his Servants to reprove sin and lay it open Affectionately Impartially Zealously and Particularly The like Charge is given to Ezekiel Cap. 16.2 Son of Man cause Jerusalem to know her abominations Ezek. 16.2 And that we may not think that this was required onely of those who lived under the Law you shall find the like enjoyned to Ministers under the Gospel I Charge thee before God 2 Tim. 4.1 2. and the Lord Jesus Christ Who shall Judge the quick and the dead at His appearing and in His Kingdome Preach the Word be instant in season and out of season Reprove Rebuke Exhort with all long-suffering and Doctrine 2 Tim. 4.1 2. Where observe that this Duty of our Ministery is twice pressed upon us Reprove Rebuke and then we must be Instant in it or as the word signifies stand much upon it or closse to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is imposed with a sad and dreadful adjuration I charge thee before God and the Lord Jesus Christ that thou dost this c. as if he should say Thou canst never answer it to God and to Jesus Christ at the Day of Judgment if thou dost it not And thus for our Example did the Prophets Apostles and Christ himself 1 King 18.18 Hos 5.1 Luke 3.19 Math. 3.7 the Lord of all discover and lay open unto sinners their wicked wayes as will evidently appear if you peruse these Texts amongst many others 1 King 18.18 Hos 5.1 Luke 3.19 Math. 3.7 Acts 2.23 Acts 2.23 24.25 Math. 23.13 33. 24 25. Math. 23.13 33. This is so necessary a Duty and so usual in the Ministery of God's Faithful Servants as that it is made a note of difference betwixt true Prophets and false and renders a Minister Faithful in his function The Prophets make my People to err that bite with their teeth and cry Peace c. But truly I am full of Power by the Spirit of the Lord saith Michah Mic. 3.5 8. and of Judgment and of Might to declare unto Jacob his transgressions Mich. 3.5 8. as if he should say I am none of those smoothing Prophets who so they may be fed up with the largesses of the People cry Peace and Happinesse but by the Spirit of the Lord I am filled with courage and undaunted zeal with true Judgment and bold resolution to declare unto Jacob their transgressions wherewith they have