of Heaven Mat. 24.36 Secondly All that God is pleâ—sed to make known is not made known to any one man but so much of his Counsel as is fitting for him to know the best know but in part The Familiarity that God had with Elisha was great and yet the Shunamite's losse was concealed from him which he was not ashamed to consesse 2 King 4.27 Nathan was deceived 2 King 4.27 1 Sam. 7.3 in his approving of David's purpose to build God an House 2 Sam. 7.3 the Spirit of Prophesy rests not alwaies on the Prophets Thirdly Nor doth God reveal to All alike That may be revealed to a Babe or Suckling which is concealed from the more judicious Elisha the Servant knew something that was hid from Elijah his Master even whilst Elijah was upon the very threshold of Heaven he knew not that God had revealed his departure to Elisha and thence it was that be would so gladly have shaken him off at Gilgal at Bethel and at Jericho 2 King 2.2 3. And this God doth for two Principal Reasons First to maintain his own Prerogative And Secondly 2 King 2.2 3. 2 Cor. 12.7 For his Servants Humiliation lest they should be exalted above measure through abundance of Revelations In naturall Revelations the greater Wit and deeper Judgment carries it but in divine in the Revelations of God the favour of his choyce swaies all and not the power of our Apprehensions Let me now give you the Grounds or Reasons of our proposed Doctrine before I put it to Use One Reason why God makes known his mind unto his Dressers concerning his proceedings with his People Reas may be this To maintain his Servants Honour and Dignity and that the World may see in what credit and esteem they are with God notwithstanding they are despised and contemned in the world We are made saith the Apostle 1 Cor. 4.13 1 Cor. 4.13 Trap. in loc as the filth of the World or as the Word may be rendred the Sweepings of the World or as the dirt that is scraped saith a good Expositor from off the Pavement thereof and we are the off scouring of all things to this day The Dung-cart saith another that goes through the City into which every one brings and casts his filth But albeit they are thus in the World's eye yet they are otherwise in God's they are a sweet savour unto him 1 Cor. 2.16 And God is pleased to give the World to understand by this his dealing with them that they are both of his Court and Councell Secondly These Dressers are near to God they are his Secretaries and evermore at his Elbow as we use to say of some Attendants upon great Personages they are his Chaplains in Ordinary and have more frequent converse with him than other men As the Lord liveth 1 King 18.15 before whom I stand saith the Prophet Elijah to Obadiah 1 King 18.15 I call you not servants saith our Saviour to his Disciples for the servant indeed doth not alwayes know what the Master doth but I have called you Friends for all things that I have heard of my Father Joh. 15.15 Haec pro amicitiâ nostrâ non occultavi Tiber. John 21.20 Colos 2.3 Amb. in Psal 118. I have made known unto you John 15.15 that is all things requisite to your Salvation I have imparted to you as to my Friends And Friends as you know will discover their secrets unto their Friends yea they are Bosome-Friends as St. John was who leaned upon Christ's breast John 21.20 Now the bosome of Christ is the treasure of Wisdom that wherein all the treasure of Wisdom and Knowledge lay hid Those breasts saith Ambrose did John suck those profound Mysteryes and Secrets wherewith his Writings are more enriched than the Writings of any other of the Apostles saith Beda Had he not had that free accesse to Christ's breasts Beda in Evang. Joh. he had not bin acquainted with those Secrets Those hidden and Heavenly Mysteryes made known to him above the rest he had out of the bosome of Jesus So Gods Ministers having more converse with God then other and being his Friends and bosome Friends cannot but be acquainted with more of the mind and will of God then others ordinarily are Thirdly God acquaints his Ministers with his mind that they may make known to others what He makes known to them The Visible Sun casteth a more Radiant and bright Beam upon Pearle or Glasse that reflecteth it again then it doth upon gross and obscure bodies that dead the Rayes thereof So the Sun of Righteousnesse casteth the fairest lustre upon that Calling Jer. 36.2 7. which most of all illustrateth his glory Thus God willeth Jeremiah to take a Role of a Book and write therein all the words that he told him concerning Israel and Judah and acquaint them therewith which he did accordingly Jer. 36.2 7. The like did Ezekiel Cap. 3.17 so the rest of the Prophets St. Paul shamed not to declare unto the Church of Ephesus the whole Counsel of God Ezek. 3.17 Act. 20.26 27. Vers 30. Vers 35. Acts 20.26 27. He ceased not to warn them Night and Day with teares vers 30. shewed them all things that were necessary for them to know vers 35. Who is so fit to make known the Kings mind as the King's Ambassador Fourthly God acquaints these especially with his mind concerning his Vines Figg-Trees for that they are tender hearted are loath with Hagar to see the death and ruine of any Ismael Gen. 21.16 God is willing to be prevented He had rather use the pruning book then the Axe and therefore expostulates with his Dresser that he might be moved and entreated to be sparing in the execution of his Judgments And this was one chief reason why he had parley with the Dresser about this Figg-Tree and acquainted him with his purpose before he struck the Stroak that the Dresser might get upon it as it were and save it from the Axe as Zacheus did the wild Figg-Tree which grew on the way-side whereon he climbed and in so doing preserved it from the curse which other barren Figg-Trees met with Christ could not curse it when he saw such fruit upon it as he was Thus of the Reasons Now for the Use Use 1 We that are Ministers should walk worthy of this high honour wherewith we are dignified In that our Lord and Master is pleased to acquaint us with more of His mind then He doth ordinarily to others What manner of persons ought we to be Surely He expects more holinesse and faithfulnesse in us then he doth in others we must endeavour to walk somewhat answerably to such great a mercy and behave our selves as those who converse much with God The more we converse with God the brighter should our faces shine As did the face of Moses after he had bin in the Mount with God Exod. 34.29 Exod. 34.29 To be with our selves saith
audaciously foolish as to step into the Throne and offer to Rule the Nation in that respect And is it safe for any except those who are thereunto called by God to enter upon the Priest's Office because they are styled Priests in Scripture But I may spare my breath in speaking of these There is a fourth and last sort that indeed give to their Ministers this double honour both of Reverence and Recompence and that for their work 's sake and these onely are they who entertain aright the Servants of the Lord and may expect a blessing It is possible for a man to give his Minister both honour of Countenance and Maintenance for by-respects as for Birth Education Learning Urbanity Peaceablenesse good usage in payments c. But unlesse the work of the Ministery be that which drawes affection that thou canst say I reverence and honour this Minister that God hath set over me for that he teacheth me to know God to fear God c. He informs me of my duty reproves me for my faylings therefore I reverence him thou honourest him not as thou shouldst And to be thus honoured and preferred in the hearts of our People for our Work and Labour is the highest preferment on Earth that we should seek after But I shall proceed no farther at this time on this un relishing Use Dresser Text We have done with the Name but not with the Number why Dresser seeing there are many of them propter unitatem saith the Glosse All being of one heart and mind as were those Believers mentioned Acts 2. 5 32 Thence we inferre The Dressers of Gods Vineyard should be as one in their Master's Work Doct. One I say not in respect of Power and Jurisdiction for in that sense a parity in the Ministry is very dangerous the Mother of Sects and Schismâ— which to prevent saith Calvin Calv. Instit lib. 4. c. 4. Sect. 2. 4. the Elders that were the Ministers of the Word did chuse but one of every City from amongst themselves unto whom they gave the Title of Bishop Ne ex aequalitate ut fieri solet dissidia nascerentur Lest by equality as usually it happens dissentions should arise And in that very Text brought by those who are otherwise minded Mar. 20.25 Mat. 20.25 we find a Maximus and Minimus amongst Christ's Disciples He that is greatest amongst you let him be as the least and he that is chiefest as him that ministreth so the greaâ—est became as the least to serve and minister to the rest and therein One in the work of the Ministry All have Idem Ministerium saith our Reverend Jewell albeit diversam potestatem Christ granted to none of his Disciples any Primacy or Superiority in that respect Episcopatus non suscipit magis minus saith Hierom Hier. ad Evag One Bishop may be richer than another or more learned than another but he cannot be more a Bishop than another Bishop is When Christ gave unto his Disciples their Commission he gaue it equally and generally to them all Math. 28.19 Maâ— 28.19 Joh. 20. 19 20 22. Go and teach all Nations So Joh. 20.19 20 22. Christ stood in the midst of his Disciples and breathed on them all saying Receive ye the Holy Ghost whose ever sins ye remit they are remitted c. He leaned not to Peter nor to James nor to John nor to any one of the rest did he give the Authority of binding and loosing particularly but he stood in the midst of them all and gave the same power to them all This the great Apostle of the Gentiles confesseth 1 Cor. 3.9 1 Cor. 3.9 We together are God's Labourers one of us as well as another we work together with and for the Lord. St. Paul was a wise Master-Builder and had a higher degree of Ministry than others for he was an Apostle and so a degree above an Evangelist yet he did account of the Evangelists as of his fellows and equals in the work of the Ministry and joyns them with him as his Assistants 2 Cor. 1.1 Phil. 1.1 Colos 1.1 1 Thes 1.1 as we read in sundry of his Epistles 2 Cor. 1. 1. Phil. 1.1 Colos 1.1 1 Thes 1.1 Nor did he onely esteem thus of those who were Evangelists but he esteemed of Pastors a degree lower then the other as his fellow-Labourers So he calls Epaphroditus his companion in Labour and fellow-Souldier Phil. 2.25 Phil. 2.25 Col. 1.7 4.7 So others Epaphras Tychichus Clement c. he terms his fellow-Servants and fellow-Labourers Colos 1.7 4.7 acknowledging those who were his Inferiours in degree to be the same that he was in the Ministerial Function For the further clearing and confirming of the Poynt let me shew you first wherein they are to shew themselves One in their Ministerial Function Secondly The Grounds and Reasons of it why they should be as one in their Master's Service Of the first Ministers should manifest their Vnity and Onenesse three wayes especially First in Doctrine they are to teach the same Truth and be of the same mind and Judgment at least in all fundamental and necessary Poynts Gal. 1.8 9. Gal. 1.8 9. Explained If any other preach any other Gospel then that which you have received let him be accursed saith the Apostle and left he might be thought to go too far in so saying he reiterates it As we said before so say I now again If any man preach another Gospel unto you than that which you have received let him be accursed By another Gospel he meaneth any Doctrine divers from the Fundamentals which they had laid as is plain in that coming to explicate the Gospel to which the Galathians were turned he piâ—cheth onely upon that one poynt of Justification by works or the necessity of keeping the ceremonial Law in all Believers Such a care had the Apostles that there might be a consent in their teaching as that they drew the maine Articles of the Gospel into a Compâ—nd called the Symbol of the Apostles by which all Doctrines should be regulated or if not they yet certainly it was done by Apostolical men in the most pure and ancient times of the Church And in respect of this consent God's Servants are said to have one mouth Luk. 1.70 as he spake by the mouth of his holy Prophets Luk. 1.70 Isa 52.8 not mouths And one Voyce Isa 52.8 Thy Watchmen shall lift up the Voyce with the Voyce together shall they sing which though literally the words are to be applyed to Israel's delivery out of captivity which the Prophets should publish with great freedom and consent of Spirit Calv. in loc yet saith Calvin they have respect to the times of the Gospel also shewing the great union that shall be 0 betwixt God's faithful Ministers in the work of Christ unto his second coming Secondly As they are to be one in Judgment so in Affection they are to be as one
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
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
in the sixth and ninth hours and some very Old as in the last hour of the Day but who can promise his head that it shall have a snowy haire how many dye in youth in comparison of one that lives to old age Although some Fruit fall from the Tree by a full and natural ripenesse yet all doth not so more are pulled from it or wither upon it by nipping frosts or are beaten down whilst they are green than hang on till it be mellow Thirdly Say thou shouldst live to perfect age or till thy haires grow gray Art thou sure that then thou shalt be bearing the Fruits of Piety and Holiness Is it not usual with God to punish a lustful and wretched youth with a dotish age Fourthly Say that God in the riches of his grace and mercy should vouchsafe thee Repentance in afâ—er-Age yet know that it will prove a corrasive to thy heart to remember how thou hast spent thy youth in vanâ—ty and lust and how great dishonour thou hast brought God's name thereby Psal 25.7 David prayed God to forgive the sins of his youth not without a bitter sense and sting of them Psal 25.7 Ephraim was ashamed and confounded because he did bear the Reproach of his Youth Jer. 31.19 Jer. 31.19 Take these things into consideration you that are young and in the flour of your age let them lodge in your hearts and make good use of your time that God may be honoured by you and you honoured of him for your Fruitfulnesse otherwise thou hast cause to fear that he will one day say unto thee let him that had thy Youth take likewise thine Age let him that had thy beginning take the end likewise The second year of his coming to seek for Fruit is in our middle age or perfect Man-age suppose it be from 25 to 40 years or thereabout God expects more from you that are of this age then from the former because you are of a longer standing and have attained the highest degree of perfection in the temper of your bodies Joh. 2.14 I write unto you young men saith St. John because you are strong and the word of God abideth in you and you have overcome the wicked one The glory indeed of young men is their strength saith Solomon Prov. 20.29 Prov. 20.29 The Hebrew word there rendred young men signifieth choyse men for military imployments Strength is for Warr said Rabshekah Isa 36.5 Isa 36.5 In regard of your strength you are most fit for the spiritual combate nor can you better shew your valour then by resisting of the evil one and fighting against the lusts of the flesh the lusts of the eyes and pride of life whereof St. John speaketh 1 Joh. 2.16 You are the chief Champions either for good or evil If your strengâ—h be spent in the practises of Piety and Religion such works are the more excellent because they are performed with the more Courage Zeal Strength and Resolution But if you powre out your strength unto any vice your Actions become so much the more sinful and outragious In this year of your age God comes to you and you see what is expected from you even those Fruits mentioned by the Apostle 1 Tim. 4.12 13. And Tit. 2.4 5 6. 1 Tim. 4.12 13. Tit. 2.4 5 6. Isa 49.4 But doth God find these Fruits in us in this our Man-age may we not say as the Prophet Esay in another Case I have spent my strength for nought Isa 49.4 Many may so say and confesse it truly Some shew their strength in drinking Wine and bearing Drink against whom a wo is denounced Isa 5.22 Some spend their strength in Whoredome and upon their filthy lusts Isa 5.22 disswaded-from Prov. 31.3 Prov. 31.3 Hos 4.11 Prov. 22.23 A Vice that enfeebles strength and weaken's the powers and faculties of the mind Hos 4.11 and consumes the estate Prov. 7.22 23. Strength of Body and strength of Purse for so much doth the Original word translated strength in that place signifie are both consumed by that sin as we find in Sampson and the Prodigal yea it takes away the strength of a Nation too Jos 2.15 The walls of a City are the strength of a City and Rahab the Harlot dwelt upon the walls of Jericho Gen. 38.25 Thamar had Judah's Staffe and Signet so the Harlot goes away with a mans strength and câ—edit or if the strength of this age be not spent on such lusts of the flesh yet the lusts of the eyes and pride of life goeth away with it they weary themselves with carking cares how to become great in this World and toylesome labours how to get the wealth of it forbearing no sinful and unjust course of deceit and fraud how to attain their ends It is said of John Baptist that he grow and waxed strong in spirit Luk. 1.80 Luk. 2.52 Luke 1.80 and of our Saviour that he encreased in Wisdom and Stature and in favour with God and Man Luke 2.52 But we grow not so fast in years as vices our sins enâ—rease faster then our dayes In the first age the time of Figgs is not yet come with us that is put off till another year till old age come then men intend to mind Heaven And when that is come and that in this third year God comes for Fruit doth he find it then This indeed is esteemed to be the age of Wisdom the Spring hath Pleasures but the Autumne Profits the Fruits of Age are much better then the Flowres of Youth Multitude of years saith Elihu should teach Wisdom Job 32.7 Psal 92.12 Tit. 2.2 Job 32.7 And Trees of God's planting bear most Fruit in their old age as David shewes Psal 92.12 And what the Fruits of this age are or at least should be St. Paul specifies Tit. 2.2 Sobriety Gravity Temperance Soundnesse in Faith in Patience and in Charity these and such like are the Fruits that God expects the third year from every Tree of that standing But are these Figgs growing on Trees of that age and â—tanding Surely very rarely It may be said of the English as Erasmuâ— spake of the Flemmings Eras in Moriae Encom that Quò magis senescunt eò magis â—ulâ—â—scunt the Elder the foolisher Are not many old men as i 〈◊〉 〈◊〉 te as any other as wanâ—â—◠〈◊〉 worlâ—ly as ignorant as unchariable as impatient as any of the younger sort Nay some of these Vices are more incident to that age then to the other Prov. 20.29 Gray haires are the Crown of old age as Solomon shews Prov. 20 29. but it is to be understood with that Proviso that they be found in the wayes of Righteousnesse Prov. 16.31 Prov. 16.31 Age is venerable not for number of years but for desert An Elementary old man as one doth phrase it having no other Argument of old age but his gray haires and wrinckled forehead is a most contempâ—ible
very streets of our Cities empty Therefore as the learned have well observed thaâ— from that word in the Hebrew which signifies the Plague is derived another which signifies a Desert for that usually where it comes it turns the most populous City into a Desert what slaughter what lamentation what horrour was there in the Mother-City of this Kingdome the last morrality not so long since but yet fresh in many of our memories More then twenty thousand Families sayth my reverend Authour ran from their houses as if they had been on fire over their heads and sought shelter in Zoar and the mountaines Then was there a voyce heard in Rama lamentation and weeping and great mourning Mat. 3.18 the Wise wringing her hand the distracted Mother falling into a swound whilst she kist the insensible cold lips of her breathlesse Infant poor desolate Orphans mourning the untimely losse of their Paâ—eâ—ts In one place Bells heavily tolling and ringing out in another nothing in a manner to be heard but groaning and crying and dying and burying and instead of the Tradesman asking you What do you lack The Vespillo calls Who is here dead I shall need to say no more of this Subject both City and Country know what kind of Judgment it is They have marble bosomes that will not be shaken with these terrours and yet it must be said of England as well as of Israel and Judah For all this we returned not unto the Lord. And now the Lord hath lately sent forth another Pursivant upon his redhorse Rev. 6.4 and he unbrideled and hath given power to him to take peace from the earth and that they should kill one another there hath been given to him a great sword And the Sword is the most deadly Arrow in all God's Quiver Exek 5.16 more terrible it is then either Famine or Pestilence It is as the last billow or wave when it comes it overwhelmes all There may be some help by Physick against the Plague by Plenty against Famine by neither against the Sword Look what sorrowes are in both the former usually attends this one nor is either of the former so great a devourer of humane flesh 2 Sam. 24.15 2 Chr. 13.17 as the sword is Seventy thousand men the Pestilence did devour in three daies space 2 Sam. 24.15 but the Sword devoured five hundred thousand chosen men in one day 2 Chron 13.17 No Famine so great nor pestilence so contagious but some escape But the Sword is so greedy that if God restrain it not it will suffer not one to escape alive as we read 2 Chron. 20.24 2 Chr. 20.24 Isa 34.5 6 Explained When God sends this messenger abroad God is highly displeased indeed Read Isa 34.5 6 7. My Sword shall be bathed in Heaven it shall come down upon the people of my curse to Judgment that is my Judgment decreed in heaven shall be fearfully execured upon my known and professed enemies whom I have accursed to an eternall condemnation yeâ— it shall be filled and made drunk with blood their land shall be so soaked with it as that the dust of it shall be made fat with fatnesse A Slaughter that siâ—ll be like an universal Sacrifice the matter of which Sacrifice shall be not onely Lambs and Goats which have no power to resist but the Unicorns and Bulls the most Great and Potent Personâ—ges they shall be exposed to this bloody Oblation so that the whole land shall be drenched in blood This is an extraordinary warning of Vastation and Raine if it be not prevented Ezek. 14.17 Isa 9.18 19 20. but especially if it be civill and intestine the worst of warrs Intestine it is truly termed for that it is as a burning in the bowels and intrals and Civill as unaptly for of all warrs they are most unnaturall and uncivill here the Father fights against the Child and the Child against the Father Brother against Brother and one Friend against another We read in History that when the Civill warrs were betwixt the Romans themselves in the daies of Vitellius some being for him others for Vespasian that when the women brought the Vitellians victuals by night into the Camp they not onely refreshed themselvs but their adversaries with meat and drink and each man would call upon his adversary by name in a very friendly manner and say Accipemi Commilito ede c. Come my fellow-Souldier Dio. in vit Vitel. ear I do not onely offer thee my Sword but bread take again and drink that whither thou slay me or I thee we may dye the easier c. Thus they greeted over night and the next day dispatched each the other They gave wounds and took wounds saith the Historian they slew and were slain No warrs so unfriendly friendly as these are Nor is there any warr so cruell as warr of this nature the hatred of Brethren is most bitter when they fall out A Brother offended is harder to win than a strong City saith Solomon and their contentions are as the barr of a Castle Pro. 18.19 Explained Prov. 18.19 Kinsmen or Friends displeased by any offence or estranging themselves upon injuries offered resist all intreaties of peace and means of reconciliation more stoutly and stifly then a defenced town doth the assaults of the weapon or the embassies which intreat for peace and there is many times as much yielding in the iron barrs of a strong Castle when they are thrust against as there is in the hearts of Brethren when they are pressed to peace they are implacable and when they come to joyn issue most cruell and Tyger-like You have an example hereof in the Israelites against the Benjaminites Judg. 20.48 who Jud. 20.48 when they had conquered them did not only kill every man they met withall but they killed every Beast and all that came to hand saith the Text also they set on fire all the Cities that they came to The strife betwixt Brethren concerning things of this World is very fierce but when it ariseth about matters of Religion then are their contentions most bitter and durable The Persians and Turks are both Mahometans and yet disagreeing about some 〈◊〉 poynts in the Interpretation of their Alchoran the Persians burn whatsoever Books they find of the Turkish Sect and the Turks hold it more metitorious to kill one Persian Turk Hist. than Seventy Christians Theologicall hatteds as one termeth them are most bitter hatreds and are carryed on for the most part with Cain like rage bloody opposition The higher the place is from whence a stone doth fall the more dangerous is the bâ—ow no wounds so mortall as that of a Thunder bolt So of all other those hatreds which make pretences unto Heaven and which arise from Moâ—ives of the highest nature are ever most desperate Men think their Souls engaged in one Quarrell their Fortunes onely in another Dr. Lawrence Ser. oâ— 1 Cor. 1.12 He that
deny them When all our Children come about us we cannot so easily shake them off as one How mightily might we prevail with God if we conjoyned our forces Vis unita fortior Many drops make a great flood O! joyn Prayers to Prayers Tears to Tears Sighs to Sighs then shall you find that the face of our Church and State would be quickly changed God will not onely wipe off blood from our bodies but tears from the eyes of this his sad and disconsolate Spouse Grata haec Vis God is well pleased when such violence is offered Him Thou shalt cut it down Text. He saith not I will cut it down but Thou shalt and why not He as he was willed Alasse It could not but be an unpleasing Office for him who had bestowed so much pains and labour about that Tree now to fell it If the fatall stroak must be given and that there be no remedy let it be done by thine own hand spare mine So some Interpret it Or rather thus Thou shalt cut it down not I in that it is by thy Command that I do it Done it shall be I will submit and yield obedience to thy Will for I am but thy Servant and therein execute thy Will and pleasure And thence observe we Whatever be the Instrument or Whoever be the Agent Doct. God is the Principall Efficient of those Judgments which befall a People Let the Axe be what it will or the Dresser who he will It is the Lord of the Vineyard that cuts down the Figg-Tree Sometimes God doth make the Unreasonable Creature his Axe or Instrument in hewing and cutting down and somtimes the Reasonable but whether these or those all are but as the Axe in his hand In all the Ten Plagues of Aegypt it was God that did smite Exod. 7.17 Exod. 7.17 Levit. 26. Num. 21.6 Amos 4.6 9 10 11. Exod. 9.3 1 Chr. 21.12 Psal 91.5 All those Judgments threatned against the disobedient Levit. 26. I will send saith God He sent fiery Serpents amongst the People Numb 21.6 he smites with blasting and mildew sends Famine Plague and Pestilence Amos 4.6 9 10 11. Murrain of Cattle is called his Hand Exod. 9.3 Pestilence his Sword 1 Chron. 21.12 Sicknesse his Arrowes Psal 91.5 He it is that doth hurt and shoot wound spoyle and overturn be the Instrument what it will be Sometimes the Reasonable Creature is used as his Agent in the Execution of his Judgments Angels and Men both Good and Bad are used as the Instruments of his wrath Good men are sometimes made use of for that purpose So God's Prophets and Ministers are said to hew and slay Hos 6.5 Hos 6.5 But whom they cut down by vertue of their place and Office God cuts down I hewed them by the Prophets I have slain them by the Word of my mouth I have done it I have done it saith the Lord Sometimes the Civill Magistrate is employed in that Service he lifts up the Axe and inflicts temporall Punishments on Delinquents Ps 101.5 8. David will cut off all wicked Doers from the City of God Psal 101.5 8. And yet in so doing he is but the Minister of God Rom. 13.4 2 Chro. 19.5 6. A Revenger to execute wrath upon them that do evil Rom. 13.4 The Judgment is God's 2 Chron. 19.5 6. God doth own it as his The Soul that turneth after such as have familiar Spirits and after Wizards I will even set my face against that Soul Lev. 20.6 and will cut him off from amongst his People saith God Levit. 20.6 God saith He will do it and yet this Cutting off was by the hand of the Magistrate Exod. 22.18 who was not to suffer a Witch to live Exod. 22.18 And as God makes use of Good men so oftentimes of Bad in the Execution of his Judgments The King of Babylon was God's Sword to cut down and spoyl the Aegyptians God did put the Sword into his hand and strengthen his Arms and in so doing Ezek. 30.24 it was God Himself that brake the Arms of Pharoah Ezek. 30.24 The proud Assyrian was the Rod of his Anger and the staffe of his Indignation He sent him to punish his own People Isa 10.5 6. Isa 10.5 6. He was but the Axe in God's hand to hew down Judah His Saw to divide it His Rod to scourge it His Staff to beat it And when that Axe that Saw that Rod that Staff did magnifie it self against the hand that used it God upbraids it for so doing as if the Instrument could do ought without the Arm that moved it verse 15. Verse 25. The Angels both Good and Bad are made use of in the Execution of God's Judgments It was a good Angel that smote the Isralites with Plague and Pestilence 2 Sam. 24. 2 Sam. 24. But it was the Lord that sent that Pestilence upon Israel verse 15. Verse 15. And it was the Angel of the Lord that slew all the first born of Aegppt but that Angel was no other then God's Instrument Exod. 12.29 for it was God that smote them Exod. 12.29 The Bad Angels the Devils are likewise God's Agents and Instruments of his wrath An evil spirit it was that vexed Saul but that spirit was sent from God to do it 1 Sam. 16.14 1 Sam. 16.14 A lying spirit was in the mouth of Ahab's Prophets to seduce him but it was God that put that lying spirit into their mouths He sent it forth and gave it a Commission to do what it did 1 King 22.22 23. 1 King 22.22 23. And thus God used Sathan as his Instrument in afflicting Job for the tryal of his graces of which more anon This Truth delivered hath strong Confirmation from Scripture 2 King 21.12 13 14. 2 Corn. 15.6 Isa 28.21 45 6 7. Jer. 18.11 Amos 3.6 Ruth 1.20 Job 1.21 6 4 16 12. Lament 1 12 17. Hos 6.1 Exod. 8.19 2 King 6.33 Jon. 1.14 the mouth of God hath said it 2 King 21.12 13 14. 2 Chron. 5.6 Isa 28.21 45 6 7. Jor. 18.11 Amos 3.6 The godly have acknowledged this Ruth 1.20 Job 1.21 6.4 16 12. Lament 1.12 17. Hos 6.1 Yea the wicked cannot but confesse it Exod. 8.19 2 King 6.33 Jon. 1.14 So Tiberius was wont to say that Thunder was the power of God Homer that the Plague was the Arrow of God and Hippocrates that it was sent as a punishment from God Superstitious Heathens have subscribed to the truth of what is now delivered Obj. There are two or three Objections might be made against this which we shall briesly say somewhat unto for the farther clearing of the poynt If the Devil and his Agents have a hand in many of these Judgments which are inflicted on a Nation and People Object How can it be sayd that God is the Author of them In three respects it may be safely said Resp First In regard