drawes conclusions and determines 3. Sermo prolatus that speech whereby he manifests himself to other men Christ is all three He is Verbum Innatum so he is the Natural or Essential word which God produced out of himself and so he is God He is Verbum Illatum or conceptum the word occasioned by the Fall of Adam which is Gods decree of sending that his Son to be the Redeemer of Mankind He is Verbum Prolatum which is the execution of that decree or the manifestation and application of Christ whereby this word God-man becomes ours That Christ our Jesus he that was anointed our King Priest and Prophet becomes our actual Saviour In neither of these senses can he be said to be a dumb or silent word but we have now to do with the last He was the word manifesting and applying himself unto us for our eternal salvation But how came it then to passe that he stood so often dumb Object Math. 26.62 and said nothing being questioned for his life as before Caiphas when false witnesses gave evidences against him the like before Herod and before Pilate Luk 23.9 Math. 27.14 before these he spake not a word And good Reason there was for his silence before these Being falsly accused before Caiphas he was silent Reas albeit urged to speak First for that he knew he came thither to suffer being sent of his Father for that purpose and not at this time to defend himself Secondly that by his Silence and Patience he might intimate the vanity and falsenesse of their accusations and give us an example how to carry our selves in the like case 1 Pet. 2.21 Thirdly for that he knew he should be condemned albeit he should have cleared his Innocency for his enemies were resolved to have his blood and that hour he knew was now come He held his peace before Herod say some because he had before taken away his voyce in cutting off John the Baptists head who was his voice as we read Mark 1.2 3. and how can one speak that hath lost his voyce Mark 1.2 3. But other reasons may be rendred for that First it might be to abate the pride and vanity of Herod who imagined that Christ would have shewen some miracle before him Luke 23.7 but our Saviour to shew how little he esteemed of his worldly greatnesse Luke 23.7 Isa 53.7 would not so much as answer him a word Secondly he knew he should do no good with him he being a man given up to all Voluptuousness and vitiousness of Life Thirdly for that he knew he was to receive sentence not from Herod a Jew but from Pilate a Romane and that he was to dye by crucifying after the Romane manner And being before Pilate he held his peace First for that in his conscience he was convicted of his Innocency and therefore there needed no Apology before him Secondly he shewed thereby his magnanimity in contemning death had he answered any thing it might have bin thought that he had bin desirous to save his Life which he thirsted to lay down for mans Redemption Thirdly that be might acknowledge our sin-guiltinesse he standing in our stead and being now ready to discharge our debt These may be some reasons of our Saviours silence at those times Then he stood dumb as a sheep before the Shepherd that the Scripture might be fullfilled which had so foretold Isa 53.7 Acts 8.32 But when or where do we read that he stood dumb as a Shepherd before his sheep Isa 53.7 Acts 8.32 and that is the point we have now in hand Let us make a twofold Use of this First seeing Christ was not dumb in speaking to us for our good Vse let not us be dumb in the cause of Christ but find a tongue for Him so as to confesse his name Phil. 2.11 declare his Truth Psal 40.9 10 119.46 172. set forth his praise Phil. 2.11 Psal 40.9 10 119 46 172. Rom. 10 10. Psal 22.22 Psal 108.1 Psal 34.1 35 28 63 5. Vivat regnet Christus said Luther in spight of all adversaries The tongue is the best member that we have for this service so our old English Plalmes do read Psal 108.1 I will sing and give praise with the best member I have even with my glory as our new Translation hath it And why my glory Not onely because it was one of the Excellences and Prerogatives of Man above other Creatures that he is enabled to use his tongue to the expressing of his mind but for that it is the Instrument ordained to the setting forth of Gods glory in the advancement whereof the glory of man as Gods principal Creature doth consist Thence it was that the Devil as it were in spight took away from divers the use of the tongue in the days of our Saviour and possessed them with dumbnesse Luke 11.14 that they might not with the tongue give God that service which was due unto him from it And yet to this day he continues his malice for this dumb Devil is rife every where B. B. Hall Cont. in N. J. saith a Worthy of our times He is on the Bench when the mute or partial Judge speaks not for Truth and Innocency He is in the Pulpit when the Prophets of God smother or halve or adulterate their Master's message c. And whilst he stopps the mouths of Christians from these useful and necessary duties required to be by the tongue performed to God or Man the dumb Devil rageth and reigneth This dumbnesse is of dangerous consequence That standing still of the Sun and Moon which we read of Joshua 10.10 Joshua 10.12 gave an occasion of shedding so much blood of the Ammonites Now in the Original it is not siste sol Sun stand still but sile sol Sun be silent as the Margent of your Bibles will informe you he bids them say nothing make no noyse no motion stirr not suppose the Sun to be the Magistrate and the Moon to be the Minister let it be so in your conceptions at present if these be silent and dumb if they command not pray not maintain not God cause Christ's cause and the Churches cause the Case is dangerous and yet it is to be feared much blood hath bin spilt through such silence It is dangerous in all but in those who are in a more especial manner deputed to set forth Gods name declare his truth and give warning to the people it is deadly Ezek. 3.18 Isa 62.6 Tenuisse silentia clerum Isa 56.10 11. Ezek. 3.18 You that are the Lords Rememberancers be not silent saith the Prophet Isa 62.6 Silence is the basest tenure saith one that a Minister can hold his living by Those Priests of old that did not bark were branded for dumb doggs Isa 56.10 yea they were greedy doggs saith he who can never have enough vers 11. no marvail then that they were dumb A bone you know in a
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
of the Lord is not before their eyes Such like querulous notes do abound And Secondly For such like Neglects and Omissions sad threatenings are frequently denounced against a People He that brought not the offerings of the Lord in the appoynted season Numb 9.13 Judg. 5.23 Jer. 10.25 48.10 should be cut off c. Numb 9.13 Meroz must be cursed for not helping the Lord against the Mighty Judg. 5.23 Yea whole Nations are threatened for not calling on Gods Name Jer. 10.25 Let him be who he will be He is lyable to the curse that doth the work of the Lord negligently Jer. 48.10 Thirdly For very Omissions men have bin not only threatened but punished severely As may appear in sundry Instances It was the not believing of God that kept Moses from entring into Canaan Numb 20.12 The not Circumcising of his Son Numb 20.12 Exod. 4.24 25 1. Sam. 3.13 1. Sam. 15.8 Deut. 23.4 Mat. 22.12 13. Math. 25.10 11. Vers 25. Vers 41. Mat. 3.10 7 13. had like to have cost him his life Exod. 4.24.25 Eli's not reproving his Sons lost him the Priesthood 1 Sam. 3.13 and the not slaying of Agag that lost Saul his Crown 1 Sam. 15.8 Moab and Ammon were bastardized and banished the Sanctuary to the tenth generation for an Omission because they met not Gods Israel with bread and water in the Wildernesse Deut. 23.4 It was the want of a wedding Garment that exclused the Guest from the wedding Supper Math. 22.12 13. For want of Oyl the foolish Virgins could not enter with the Bridegroom into the Bride-Chamber Math. 25.10 11. And the not imploying of his Masters Talent that cast the evil Servant into fetters Math. 25.25 and the not Visiting Cloathing Feeding of Christ's members that will condemn the World Math. 25.41 In a word every Tree that brings not forth good Fruit shall be hewen down and cast into the fire Math. 3.10 7 19. Reas 1 Sinful Omissions are not to be looked upon as bare Negations and Privations but as breaches of a Positive Law which commands the contrary we are not only commanded by God to abstain from evil but commanded to do good Every Negative includeth the Affirmative as every Affirmative doth the Negative This evidently appears by that Exposition which our Saviour gives of the Law Math. 5.37 c. Mat. 5.37 So that there is the like Reason of not doing good and of doing evil either way the Law is transgressed and against the one Deut. 27.26 as well as the other the curse is denounced Deut. 27. vers 26. The breach of the Negative brings Death and want of Obedience to the Affirmative excludes from Life Secondly Omissions proceed from Original corruption for it is that which makes us unapt for good and to leave undone what the Law requireth of us and being a fruit of Original corruption there cannot but be a great deal of guilt and iniquity in them Psal 51.5 Psal 51.5 David accounteth his Original sin as the corrupt fountain of all his impurities and he makes way to it with an Eccè Behold I was shaken in iniquity and in sin did my Mother conceive me Job 14.4 Verba Pelagii ut sine virtute â—a siâ—e vitio prâ—creamur anteque actionem propriae voluntatis id solum in homine est quod Deus condidit Rom 7.18 19 20 23 24 25. Now who can bring a clean thing out of an unclean Job 14.4 The Pelagians long ago denyed any such sin as Original or Natural corruption affirming that as we are begotten without Virtue so without Vice and before the acting of our own wills that onely is in man which God made Augustine took this heresie to task and very learnedly confuted it albeit it is since revived by the Anabaptist But not David alone but St. Paul likewise chargeth his Omissions as well as Commissions upon his corrupt nature Rom. 7.18 19 20 23 24 25. Thirdly And do we not professe our selves to be the Servants of the most high God now that Servant that will not do what his Master requireth of him what doth he else but despise and contemn his Master Not to obey is to disobey Nor will we take it well from our Servants if they should spend their time in idlenesse and doing nothing or excuse themselves in telling us that they have not plotted with Theeves to Rob us and Spoil us not set our house on fire nor served those who were our enemies c. We expect more from Servants then so we hire them to follow our work and do our businesse and not to sit still and forbear onely doing of us any mischief they are to do us good as well as no hurt It is true the best of God's Servants omit many things out of ignorance and frailty that God requires but a continual neglect and omission of open and enjoyned dutyes proclaimes open contempt Let us now apply this to our Use There are many that please themselves with a kind of Negative Divinity Use who may be awakened by this Doctrine A company of simple Ideots there are who blesse themselves in their harmlesse life they do no man any wrong they cannot be taxed with any grosse crime Luke 18.11 they are no Extortioners Vnjust Adulterous c. And it were to be wished that more amongst us could say so and that there were more civil righteousnesse and honesty amongst men than is Athanasius sometimes wished that there were more Hypocrites in the Church in regard that publique sins were more infections and offensive So say I in this Case But yet let such Negative men know that all this they say is not enough Isa 1.16.17 Psal 34.14 Rom. 20.9 Luke 16.15 Mat. 5.20 nor will it bring them to Heaven Ceasing from evil is but one step thither doing of good is the other which must necessarily follow if thou expectest Salvation That Pharisee whose outside onely had a fair shew his inside being full of filthinesse sounded the Trumpet of his own praise not onely for the Omissions-of evil but also for the doing of good Luke 16.15 whose righteousnesse if we exceed not we cannot enter into the Kingdom of Heaven Math. 5.20 And yet what aboundance of dead soyl may be found amongst us which brings forth nothing Idle wretches that sleep out the time of grace albeit their damnation sleep not who return all Heavens Raine and influence with a naked and neutral acceptation no way answering the Sender's hopes A barren Earth we call an unthankful earth a barren Heart is no lesse an unthankful heart as in the former verse you have heard Use 2 The best of us have great cause to be much greived and humbled before God for our omissions and neglects that we have bin no more fruitful in our places and diligent in our Callings that we receive no more good from the means of grace Dan. 9.6 10. then hitherto we have done Daniel bitterly laments this
But how can this be Indeed those that are good are peaceable and harmlesse as Hamor and Shechem confessed of Jacob and his Family Gen. 34.21 So it was foretold of times of the Gospel Isa 11.9 they shall not hurt nor destroy in all my holy Mountain Ge◠34.21 Isa 11.9 but this is not enough That which God saith of Abraham is likewise true of every Child of Abraham Thou shalt be a Blessing Gen. 12.2 Gen. 12.2 A Blessing to the soyle on which thou growest and place where thou livest seeking the good thereof as did Mordecai Esth 10.3 he sought the wealth of the People Esth 10.3 'T is contradictory to speak thus of thee that art a professed Christian that thou art a harmlesse man but good for nothing for if thou art not profitable in thy place harmlesse thou canst not be inasmuch as thou cumbrest better Plants and drawest away the nourishment from them which would make to their growth and with the wan and withered Vine in the Poet Uvaque liverem conspectâ ducit ab uvâ. Juve Sat. 1. thou takest away the fresh colour and sapp from the Vine that growes by thee And when such as thou art are grubbed and stubbed up removed from their station rooted out of the Church and Nation so little cause will there be of grieving and mourning for it as that there will be great cause given of Joy and rejoycing So Solomon tells us when it goes well with the righteous the City rejoyceth Pro. 11.10 and when the wicked perish there is a shouting Prov. 11.10 And great cause there is why God's People should rejoyce and sing thereat For when a corrupt Magistrate is removed there is some hope that a better will be planted in his room when an ignorant or corrupt Minister is cut up that one more laborious and painful will succeed him when Bastard Plants are stubbed up by the Roots there is hope that the Lord of the Vineyard will replenish it with good Trees Seldome comes a better saith the old English Proverb it is a true one but we do not say that never comes a better It sometimes yea many times so happens that a better succeeds in the room of a bad one but whilst the room is supplyed by a bad one a better comes not as before was shewed Not is it onely a thing to be joyed in but wished for I would they were cut off that trouble you saith the Apostle Gal. 5.12 Gal. 5.12 which Cutting off some understand of the Censure of Excommunication but better they who understand it of some temporal Judgment whereby the Church might be ridd of them the like may be wished to the end that the Church might flourish Not that we ought simply to wish the death and destruction of any but the removing of such corrupt Plants as poyson the hopes of Generations to come And to this may all God's People give their assent and say Amen Wherefore Vse 3 Be we exhorted and prevailed with every one of us in our places to be useful and profitable Let no man seek his own 1 Cor. 10.24 bus every man another's wealth saith the Apostle 1 Cor. 10.24 There are a company of Lubbers in the World whose greatest care is to eat drink and live at ease and that not onely of the rude Rabble of the dreggs of the People but men of high Rank and Quality who glitter in external Pomp and flaunt it out in Bravery Ps 104.26 Jer. 2.24 spending their time as the Leviathan doth in the Sea in sport and pastime or as the wild Asse doth in the Wildernesse in snuffing up the wind employing their wits about nothing so much Rom. 23. as in making provision for the flesh to fulfill the lusts thereof They live in such a sensual and unprofitable sort as that we might well doubt whe her they had any living Souls in their bodies at all Dr. Sanderson 4 Ser. ad pop p. 367. were it not barely for this one Argument saith one That their bodies are a degree sweeter than Carrion their Souls like Salt keeping their carkases from stinking Good they do none they are but like a Cypher and keep a place but are of no worth Or like a Counter on the Table staying in the World to fill a Number and when it falls down there wants one and so an end They passe out of the World as the Hand passeth out of the Bason of Water which may be somewhat the fouler for washing in it but it retains no other impression of its having been there whose Epitaph may be that which as I have read was made of such another idle Spectatour of the World Here lyes He was born and cry'd Liv'd threescore years fell sick and dy'd But the not you such lest you cry out one day with Severus Omnia fui Carion in Cron. nihil profui I have been all things and yet have done no good at all David counted it a great Affliction that in the time of his Banishment Ps 31.12 he was like a broken Vessel Psal 31.12 that none could make any use of Without Question the poorest Servant or Drudge that is may have more comfort in his estate being diligent and faithful in his place than the greatest Gentleman or learnedst Schollar can have of theirs in case they do no good with those parts and abilities which God hath entrusted them with I beseech you therefore as you tender your own good and comfort both in life and death and at the last day of Judgment be usefull and profitable every one of you in your Relations and Callings Be as the Olive and Figg-Tree delighting God and Man with your Fruit cumber not the Church with a barren life and profession forget not that a barren life administers matter of Reproach Against the Husbandman whose care or skill comes hereby to be questioned Against the Root whose life and power is hereby suspected Against the Branches who are hereby scandalized Nor is there any such stumbling block in the World as an unprofitable and fruitlesse Christian When the Philistins shoured against Sampson it is said that the Spirit of God came mightily upon him so that he brake the cords wherewith he was bound Judg. 15.14 Jud. 15.14 To hear the clamour of the World against barren and unfruitful Professours should stir us up to fruitfulness Offences will come Mat. 28.7 but woe be to those by whom they do come But if you be fruitful in your Relations and Callings you shall have the Prayers of many in your health in your sicknesse all the Town will pray for you that God will blesse you with long life and restore you to health you shall live desired and dy lamented Jehojada was honoured at his death because he had done good in Israel 2 Chron. 24.16 And this God will remember at the last day 2 Chro. 24.16 And so we have done with the
Joh. 5.4 Jam. 5.17 Mr. Sam. Ward in his Life of Faith Gen. 32.9 13. Math. 17.20 overcomes the World 1 John 5.4 Yea and Heaven too Jam. 5.17 What is it that God can do that Faith cannot do within the Sphear of its own activity saith a Judicious Divine 4. Fourthly They bring with them strong Arguments and press the Lord with strong Motives as with his Truth Promise Covenant So Gen. 32.9 13. Jacob urgeth God 1. with the Covenant made between him and his Fathers O God of my Father Abraham and God of my Father Isaac 2. From God's commandement and his obedience thereunto Thou art the Lord that saydst unto me Return into thy Country and to thy Kindred 3ly From his Promise made unto him Thou saydst I will be with thee 4ly From his acknowledgement of God's Mercy and his own Unworthynesse I am not worthy of the least of all thy mercies which thou hast shewed 5ly From the Relation he had to God I am thy Servant 6ly From the condition of his Adversary he being his enraged Brother Esau Deliver me I pray thee from the hand of my Brother from the hand of Esau 7ly From the extream danger that He his Wives and Children were all in for I fear least he will come and smite Me and the Mother with the Children 8ly From a Promise that God made to him in respect of his Posterity And thou saydst I will do thee good and make thy seed as the sands of the Sea All these are brought by Jacob to urge God to be gratious The like might be shewed in the prayer that Moses made for the People Exod. 32. and in Solomon's prayer 1 King 8.23 27. Exod. 32.11 12.13.23 27. 1 King 8. Dan. 9. And in Daniels Chap. 9. And in Davids frequently in the Psalmes That Covenant which God hath made with his and sealed unto which was founded in Blood even that Covenant casteth it self open before God in prayer and intreateth God as he is Holy Just and true of his Word that he would give a beeing to his Promises Now God cannot deny Himself being thus pressed he must needs yield Lastly Prayer is an Engine 5. See my Friend at Mid-night Pag. 307. Isa 45.21 ordained by God himself to be overcome withal It is a strength that he hath promised to yield unto an Authority that he hath promised to obey It is a Speech that commands admiration from us Isa 45.11 Ask of me things to come concerning my Sons and concerning the work of my hands command ye me He is gratiously pleased to be overpowred as it were not onely that we should have power with Him Hos 12.3 4. by our Prayers as Jacob had Hos 12.3 4. but power over Him so as to command him and require of him what concerns the good of his Church and People But whence comes it then Quest Ps 80.14 That God's Church and Vineyard is such a Sufferer How comes it to passe that the Boar out of the Wood doth waste it and the Fox of the Field doth spoyl it The Sins of God's People are sometimes like Summer Fruit Resp Amos 8.1 2. so that the Lord will not passe by them any more They are so great in themselves and admit of so many and grievous aggravations as that he is weary of repenting insomuch that he is resolved if Daniel Jer. 15.6 Ezek. 14.14 Noah and Job those Worthies of the World should entreat for them yet they should save but their own Souls by their Righteousnesse Now in such a case he commonly makes way for his Judgments First By removing out of the way those who stand in the way to hinder him He houses them who stood in the gapp to turn away his wrath It is observed that Methusalem the longest liver amongst men Hierom de Haebraicis trad in Gen. 16. 2 Chro. 34.28 dyed that year when the all-destroying Flood came and Enoch styled a God amongst the People was first taken up into Heaven Good King Josiah was taken away by death that God might bring upon the Land that Evill which he had threatned and intended and in that Grave wherein he was interred the Liberty Glory and Peace of Jewry lay also buryed Ezek. 9.4 Jerusalem shall be destroyed but not till they who were marked were fled to Pella whither they are no sooner gathered but by Titus and Vespasian the City was besieged and soon after ruined All Italy shall be grievously troubled but holy Ambrose must be first at rest Africa shall be spoyled and the City Hippo besieged by the Vandals but not till Austin's decease Germany was distracted but Luther must first be peaceably and honourably buried It is a sad presage of Judgment when God takes away those that should stand in the breach to turn away his wrath Isa 3.2 3. 57.1 Isa 3.2 3. 57.1 When the fairest Flowers in the Garden are plucked up it is very probable that God intends to lay it waste and turn it into a Wilderness No Church nor State can long stand when the main Pillars are undermined The Heart-strings hold not long after the Eye-strings are broken Secondly If in case that He remove not such out of the way but suffers such to live and be Eye-witnesses of those miseries that befall the Land or Nation then God makes way for Judgment Donn's Serm. 1628 Jer. 7.14 15. Enlightned by restraining them from praying for such a People sometimes inhibiting them as He did Jeremiah cap. 7.14 15 16. Pray not for this People for I will not hear thee God would not that such precious breath as that of Prayer should be in vain or without successe and therefore He acquaints him with his Resolution and irrevocable Decree and Purpose which He before had affirmed with many words of most earnest and vehement Asseveration cap. 4.28 Jer. 4.28 cap. 22.5 and afterwards did ratify and confirm by Oath cap. 22.5 whereby the Prophet did evidently perceive that it was an absolute Interdiction and not like that Inhibition given to Moses Exod. 32.10 Exod. 32.10 whith carryed with it the force of a mild Instruction and intimated that it was in Moses power to give way to God's wrath or not so as Moses thereby received encouragement to pray for them Non debuit pro statu Regni orare Calv. But should Jeremiah have gone about to hinder or crosse God by his Prayer from doing that which he was so absolutely resolved to do he had highly offended therein But this Prohibition given him was by Revelation from Heaven and Extraordinary Est speciale Interdictū Piscat in loc in respect of us from whom His Decree in that respect is hidden For so long as a Church or State hath being we ought not to cease praying for it as formerly hath been said Nor are we commanded to cast any out of our Prayers but those who have sinned against the Holy Ghost which is no easy matter to
Image of God is so repaired in us as that no part is wanting in the new man every part and power of the soul is renewed and formed As the Childe hath all the parts of the Father when it is first born and brought into the World this is haveable The other is when there is not onely all kinds of graces but that fulnesse and perfection in them as may suite with the state of grace in this life and so farr as man is thereof capable during his earthly condition But here we must make bold to distinguish again This Perfection of Degrees which the Saints are capable of in this life is Absolute and Acurate or Comparative and tolerable Accurate Perfection is when a man attains to that degree of it as he ought to have and doth every thing so absolutely that no exception can be taken against it This none on earth have None have done so much good as they ought to have done or might have done None have attained to that degree of holynesse that they might have attained unto And yet Phil. 3.14 in that they might have attained unto it there is a possibility of it as the Apostle intimates Philip. 3.14 Comparative Perfection Gen. 6.9 Phil. 3.10 is that spoken of Gen. 6.9 Phil. 3.15 Though a man hath not attained to that degree he might have attained unto yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of others he may be said to be perfect Thus the true Christian is Perfect being Perfectly Justified Perfectly Sanctified having all parts and powers of soul and body renewed And for Degrees perfect comparatively but that Absolute Perfection which he ought to have here and that fullnesse which hereafter he shall have when he comes to his own Country he yet wants and here in this life shall want yet such a Perfection as may suit with the condition of a Christian travailing here on earth to heaven he ought to seek after and endeavour and by his lawfull endeavours he may attain unto it Who so aimeth not at the Perfection of Degrees cannot comfort himself in this That he hath the Perfection of Parts in truth in him Thirdly the Church as you have heard is compâ—red to a Vineyard for the pleasant smell that it gives and the shadow that it yeilds in both which respects we are to shew our selves the true Members of it Pliny tell us that the smell of a Vineyard is such that it drives away all Serpents and venemous Creatures And such should our lives and conversations be as that by our well-doing 1 Pet. 2.12 15. the mouths of foolish and wicked men who are apt to pry and spy into our courses to see what evill they can find out and fasten on us should be silenced or muzled 1 Pet. 2.12 15. And that all the world may see they lie when they speak evill of us saith Hierom Such a Conversation is sweet both to God and man Ut nemo de nobis maâ—è loqui absque mendacio possit Hier. Epist ad Col. God is delighted with it Man is comforted and allured thereby to love and like the way of Godlinesse and to blesse God that ever they saw the power of it in the lives of Christians The Primitive Beleevers led such convincing lives as Tertullian shews that they were honoured of their very Enemies Justin Martyr confesseth of himself that by beholding their piety in life and their patience in death he concluded that they walked in the truth and thereby he was brought to glorify God in the day of his visitation Luther led such a life as that it was approved by all men saith Erasmus his very enemies could not accuse him for any thing in poynt of Practise The like was said of Bucer who so lived that neither could his friends sufficiently praise him nor his foes justly blame him Bradford was had in such great reverence and admiration for his holinesse that a multitude who never knew him but by fame lamented his death and a number of Papists themselves wished his life A godly life is like a sweet Oyntment compounded after the Art of the Apothecary Oh that the whole House the Church of God were filled with the savour of it that it were more sented in all places in all companies where we come 1 Pet. 2.9 Ye are a chosen Generation saith St. Peter that you should shew forth or preach forth the vertues of him that hath called you out of darknesse into his marvellous light 1 Pet. 2.9 Our lives should be as so many Sermons upon the life of Christ And that Oyntment that was powred on the head should savour in every member of the Body And as we must send forth a sweet Savour in our lives so should we likewise yield a Shadow to them that are scorched by heat of the Sun and be a Shelter to them from the violence of the weather Such a shadow was Job to the Fatherless and the Widdow Job 19.15 16. the oppressed and distressed he was Eyes to the Blind and Feet to the Lame A Father to the Poor and the Cause which he knew not he searched out Job 19.15 16. And such a Shadow should all in authority be as was good Obadiah to the persecuted Prophets of the Lord 1 King 18.4 13. he hid them by fifty and fifty in a Cave and fed them with bread and water 1 King 1.8.4.13 O that Great men and Courtiers would give such a Shadow Every one in his place should affoard a Shadow to such as are in distresse 1 Thes 5.14 according to that 1 Thes 5.14 Comfort the feeble minded support the weak c. The Roof of the house is a shadow Gen. 19.8 so we find Gen. 19.8 Therefore are they come under the shadow of my Roof said Lot All Houshold Governours are to be a Shadow to those under their charge the Husband to the Wife as the Fowl is to the young ones which she covers under her wing Ruth 3.9 Ruth 3.9 the Parent to the Child the Master to the Servant c. Care must be had that they that dwell under our shadow may return and revive as the Corn and grow as the Vine Hos 14.7 Hos 14.7 Yet our Shade must be good and wholsome no harbour for Swearers Drunkards nor other vitious Livers Psa 101.6 7. Psal 101.6 7. Fourthly The Church is a Vineyard in respect of its Ferrility bearing much fruit and best fruit This calls upon us to be fruitfull and that in the best kind Christianity is no barren Profession it will be doing What Pliny speaks of the nature of the Vine that rather then her life she will be alwaies bearing Plin. lib. 17. c. 22. the same may be said of every good Christian He is never well but when he is doing good It is the delight and joy of his Soul to be rich in good works and full of good fruits 1 Tim. 6.8 Gal. 5. to see
humbled The Anvile is worn the Hammer is weak the Drum is unbraced the Aire is grown thick the Musick is marred 2 Sam. 8.35 and with old Barzillai thou wilt take no pleasure in the sweetest melody Thou wilt then be affraid of that which is high not onely of God as some understand it to whom thou art speedily to give an account of thy self But thy decrepit Age shall make thee so unfit to move that thou shalt not be able to go up any ascent affraid to ascend a staire even in plain ground thou shalt be affraid of every rubb and clodd that lies in thy way lest thou stumble at it Then thy Almond Tree shall flourish the white blossoms of Age shall cover thy head And the Grashopper shall be a burthen to thee thy stooping shoulders which in aged persons stick up and cannot bear a loade shall seem burchensome And desire shall fail those lusts and strong desires after pleasures which were in former times of thy youth shall now be gone and past for that thou art now going to thy long home that is the grave And the mourners go about the Streets thy Neighbours and Friends or hired Persons prepare all things râ—ady for thy Funeral and are expecting when they shall follow thy Herse to the place of Burial now can any imagine that such an Age as this is is seasonable to begin such a work in as Repentance is Nehemiah complained of the Jews that in building of the walls of Jerusalem they laid the heaviest burthen on the oldest men we are too cruel to our selves in putting off the hardest task to our latter time Therefore Solomon goes on Hierom. in loc and presseth this Exhortation to young men Before the Silver cord be loosed or the Golden bowle be broken or the Pitcher be broken at the Fountain or the Wheel broken at the Cisterne that is B. B. Hall Paraph. in loc before all our natural and vital Spirits be utterly exhausted and all the Functions and Offices of Life be quite discharged which shall be in the last act of Death that they would remember God For as when the Cord is loosed and the Bucket broken and the Pitcher broken at the Well or the Wheel at the Cistern no water can any more be drawn So when these Vital parts of ours fail there can be no longer protraction of Life We would think him little lesse then mad that having a great journey to go and a great load to carry and having choyce of other lusty Horses would lay all his Carriage upon a poor feeble jade that could scarse stand upon his legs or bear himself up and suffer the other to go empty yet such is thy folly who puttest off thy Repentance and amendment of life till thy hairs grow gray Besides It will then be very hard to find out the true ground from whence that Repentance of thine ariseth and to assure thy self of the Truth of it That repentance which men take up in time of sicknesse or old age and trust unto is rather a meer cessation from sin then true Repentance sin leaves them rather than they leave sin Or else it ariseth from self-love and not from the love of God the Soul being then possessed with the fear of Death and Hell which causeth them to bewail their former mis-spent lives And if this be the ground thereof what is there more then nature in thee When a Beast falls into danger it will struggle to save it self Nor can the Stream rise higher then the Fountain Were it out of love which thou bearest to God that thou now forsakest thy sins and resolvest to enter upon holy Duties why was it not done sooner Proceeded those things from love when they are soonest done that man shall greive that they were done no sooner And put case that thy Repentance shall then prove true and sound yet it will not be so Acceptable unto God for as much as he hath not so much honour by the Fruit which we then begin to bear in our Old Age as he would have by that which we bring forth in Youth The Repentance of the Theif upon the Crosse which is often pleaded and from whose example so many presume of mercy and it is a hard case saith one when a Thief must guide us Dr. Donne and be an example to us albeit it was true and sufficient for the Salvation of his Soul yet it brought not that glory to God setting aside the miracle which it might have done had it bin earlyer nor so much glory to himself For as he that spends his Patrimony prodigally hath the lesser portion from his Father in the end so he who spends his dayes sinfully must expect the lesser glory from God if in case he in the end of his dayes obtains a pardon Wherefore as you tender the Salvation of your souls make a due application of these things unto your selves and consider seriously whether it will be easier for you to amend and reform your lives now or hereafter now in health or hereafter in sicknesse now when the burthen of your sins is lesser or hereafter when they will be heavier upon your Consciences now when grace is near or hereafter when it shall stand at a farther distance And take heed that you add not sin to sin by your delayes Say not to thy Neighbour Go and come again to morrow saith Solomon much lesse say so to thy God Prov 3.28 and to his blessed Spirit God likes it not to be thus put off he loves not those who have Fruit to seek as the Foolish Virgins had their Oyl when he calls for it To Day if you will hear my Voyce Math. 25. harden not your hearts saith God Psal 95.8 Psal 95.8 Let not the cry of that diâ—mal Raven Cras Cras To morrow to morrow be your note This was that which Austin misliked in himself Aug. Conses c. 5. and confessed Why not now Lord Why not now Lay hold upon every opportunity offered for thy souls good and make good use of the acceptable time 1 Cor. 6.2 Behold this is the acceptable time this is the Day of Salvation even whilst God calls upon thee to be fruitful 1 Cor. 6.2 Otherwise take heed lest God deals by thee as Alexander dealt by a Souldier of his whom he found mending of his Arms when all the Battle was in array and ready to fight He cashierd him saying Inutilis aci qui pararet arma tunc cum iis utendum Plutarch that he was unworthy of his Service who was then to provide his Arms when he was to use them Take heed that God doth not casheire thee with contempt and scorn who neglecting the time allotted to thee for thy good thinkest hereafter to amend thy wayes and reform thy evil life And so much of the first aggravating Circumstance of this Figg Tree's barrennesse It had stood three yeare and bore nothing The next aggravation
5.7 So is it with these Their obedience falls off like leaveâ— in Autumn and whereas formerly they seemed watchful of their wayes consâ—ionable of their Duties Private and Pubâ—ique now the Case is altered with them they are not like the men that formerly they seemed to be Such is their withering Thirdly Being thus withered they are collected and gathered together men gather them saith our Saviour There is a Two-fold gathering One in this life the other afterwards In this life these barrâ—n and unfruitful branches are gathered and that first by Sathan Secondly by his Instruments so soon as ever God leaves Sathan finds and gathers such hypocritical and unsound professors into his fold by his temptations As the Lord of the soyl seazeth on all wasts and strayes and sets his brand up-off them so doth the God of this World Thus the Devil entered into Judas after his receiving and eating of the sop Joh. 13.27 John 13.27 not as if he had not entred into him before but it may be he had not branded him before Now he took a further and stronger possession of him entering in with seven spirits worse then himself And as they are gathered immediately by Sathans temptations so likewise by his Agents and Instruments The Scribes and Pharisees compassed both Sea and Land Mat. 13.15 Math. 23.15 to make one of their profession As the Jesuits do at this day and Sectaries who gather up all such as wither in their Judgments and grow cold in their Affections There are many false Spirits gone abroad into the World saith St. John 1 Joh. 4.1 1 Epist. 4.1 Seducing Teachers and Sect-Masters who privily bring in damnable heresies saith St. Peter 2 Pet. 2.1 2 Epist 2.1 These gather all withered branches into their snares and nets and by fair speech make Merchandize of their Souls 2 Tim. 4.1 2 Tim. 3.6 as the Apostle shews 1 Tim. 4.1 2 Tim. 3.6 Thus they are gathered up in this life There is likewise a gathering of them up after this life Both at the Day of Death and at the Day of Judgment At the Day of Death Gather not up my soul saith David amongst sinners nor my life with bloody men Psal 26.9 So Psal 26.9 Luke 16.28 Psal 9.17 Act. 5.6 10. that there is a Penn or Fold for the Souls of the wicked after they are delivered out of their Bodies appears Luke 16.28 Psal 9.17 And for their Bodyes they shall be gathered together in the grave to their kindred worms and corruption men gather them and carry them to it as Acts 5.6 10. At the Day of Judgment there shall be a General and an Universal gathering but that shall be made not by men but by the Angels Math. 13.30 The Tares must be gathered together and bound up in bundles or faggots Not all knit into One Math. 13.30 but severall faggots as Austin expoundeth it The Adulterer and his Adulteâ—esse shall make one faggot the Thief and the Receiver another Drunkards shall be bound up with Drunkards and Lyars with Lyars c. Which binding up together is not onely to assure them of all disability any way to help themselves but for the further encrease of their torment for as sticks and straw being bound together serve but to set one the other on fire and encrease the flame so will it be in this case for they are thus gathered and bound not to be spared but to be prepared for the fire which is The fourth degree of the barren Tree's misery And cast them into the fire There is a gathering and binding up of the wheat as well as of the tares of fruitful Professors as well as of barren Christians but for several ends the Wheat is gathered and bound to be Inned and carryed into the Barne but the Tares are for the flame and fire the most terrible of all tortures Math. 13.40 In this life they may be said to be cast into the fire Math. 13.40 Psal 18.7 8. Heb. 12.39 Isa 31.9 Lament 2.4 4 11. Nah. 1.10 Mat. 3.11 when they are cast into the hot fire of affliction or taken away by some soare and heavy Judgment and so God's wrath is often compared to fire Isa 31.9 Lament 2.4 4 11. and the wicked to stubble fully dry which fire doth suddenly consume Nah. 1.10 But this fire is but Temporal There is fire eternal and unquenchable into which they shall be cast Math. 3.12 All that they suffer here is nothing to that which abides them at the last Day in comparison of which all other fires are but as painted fires in respect of Violence and Durance The fifth degree is burning Men cast them into the fire and they are burned St. Paul speaks of some that are cast into the fire and so saved 1 Cor. 3.15 1 Cor. 3.15 He shall be saved as it were through fire And David of such as through fire and water were brought into a wealthy place Psal 66.12 Psal 66.12 But this fire is of another nature and into this fire they are cast for another end to burn and fry for ever in those quenchlesse flames And this is the Catastrophe of the barren Figg-Tree's Tragedy as you have it Heb. 6.8 Heb. 6.8 And thus you have heard by what degrees God is pleased to cut such Trees down and bring them to utter destruction Now we come to make some Application to our selves of what hath bin delivered Use 1 This that hath bin said of the point may informe us concerning the present estate and condition of this Nation Never any people under heaven have abounded with that plenty of means as hath bin before shewed nor did ever any Nation bring forth lesse fruit that hath enjoyed the like means What the Prophet Zephaniah saith of the Inhabitants of the Sea coâ—sts and the Region of Canaan The word of the Lord is against you Zeph. 2.5 may be said to us and that is more then if all the People of the World were against us Better it were that Emperour Pope Spaine France were all against us then that the word of the Lord should be against us And that it is apparently against us for our barrennesse and sinful abominations hath bin shewed 1 Cor. 10.4 5. There are certain spiritual weapons which God hath put into the hands of his Ministers of the word not onely for the Building up of the Church but likewise for the destroying and subverting of whatsoever and whomsoever shall oppose the Kingdom of Christ according to that which God speaks to Jeremiah 1.10 Jer. 1.10 I have this day set thee over the Nations and over the Kingdoms to root out and to pull down and to destroy and to throw down to Build and to Plant that is I have given thee a Commission to deliver my messages concerning the destroying and rooting out the planting and establishing of the Dominions and Soveraignties of the Nations on the Earth And what
Tim. 3.5 is verified of our times we have a form of godlinesse an outward profession we make of it but the power thereof is denyed Prophanesse and Irreligion doth every where encrease Iniquity doth abound which is the cause that the love of many is waxen cold One complains thus against Romish transgression Recessit hoc tempore Lex à Sacerdotibus c. Change but the name the Complaint lyes against us Breidenb decan Mog Eccles in suae peregr Hist The Law is departed from the Priest Justice from the Princes Counsel from Senators Fidelity from People Piety from Parents Duty from Subjects Charity from Prelates Honesty from young men Discipline from Clerks Learning from Teachers and Study from Schollars Equity from Judges and Concord from Citizens Fear from Servants Fellowship from the Country Vertue from Nobility Truth from Merchants Chastity from Virgins Humility from Widdows Love from the Marryed and Patience from the Poor Those ever honoured Moral Vertues Patience Constancy Fidelity Chastity and the rest are all become bare names amongst us We have readd of them in Books that once they were but we cannot see them now in practise amongst men such is our withering And is not this an evident signe of our casting forth and rejection as being a People of Gods curse Isa 34.5 David lamented the Churches condition when they saw not their signes Psal 74.9 that is Psal 74.9 Gen. 17.11 Exod. 12.13 31 13. the Testimonies of God's presence and favour in his Ordinances which were for signes to Israel Gen. 17.11 Exod. 12.13 31 13. And have not we like matter of complaint The outward signes remain with us still blessed be his name The word is sincerely taught Sacraments in many places duly administred albeit therein is a great want but His lively and powerly presence in those Ordinances to the converting of People unto God which in former times we have seen and heard of is wanting 1 Sam. 28.6 It was sad with Saul and a soar signeit was that God was angry with him and was purposed to cast him off when in his extreamity he answered him not So it is with that People to whom God continueth his outward Ordinances but without Power Life and Spirit Were there not a casting of us forth it could not be that there should be such a collecting and gathering up of many through Sathans temptations false Prophets seducements and the allurements of this sinful World whereby it comes to passe that men are drawen away from following of Christ and bound up into so many several bundles as there are societies oâ— Sectaries All which being considered we have great cause to lament our present condition and by our tears to endeavour to quench the fire which is kindled against us otherwise we must expect to be cast into it in the end to our eternal ruine for that is a fire not to be quenched Use 2 But as this concerns out Nation in general so give me leave to come nearer to you that lye in your rotten hypocrisie and continue barren and unfruitful under the meanes of grace You hear your Doom and may here read your Sentence Cut it down It is true that one saith Filius Populi hath no Father every Publique Reproof is looked upon as a Bastard none will own it till it be brought home and layd at his own door Let me therefore come nearer home and perswade every one partion larly to deal truly and impartially with his own soul in examining whether he be a fruitful or a barren Figg-Tree as haâ—h bin before directed and if in case thou find thy self to be either barren or unfruiâ—ful in good works or fruitful in evil delude 〈…〉 that thou shalt do well enough in the 〈…〉 there iâ— a sharp Axe and a quick fire that God hath alâ—â—dy pâ—epâ—â—â—d for 〈◊〉 and for alâ— such unfruitful and barren â—â—â—â—foâ—s It is true that Solomon tells us Because sentence against an evâ—l worker is not executed speedily therefore the heart of the Sons of men is fully set in them to do evil Eccles 8.11 Explained Eccles 8.11 Which words I â—nd 〈◊〉 wayes expounded Actively thus The wicked hold on in d ing eâ—â—l because their punishment is deferred Passively â—â—us We see that such as go on in sin go on unpunished and â—eâ—eupon they cease from doing well but the Sentence is given â—ready against â—uch the Execution onely is deferred the senence is a sentence of condemnation published and declared â—â—encence not concealed but made publiquâ—ly known as the Original hath it that none may plead ignorance of it and that if it be possible Repentance may prevent it But in stead of making that Use of God's patience and forbearance the heart of the sons of men is fully set to do evil Of the sons of men that is Lyra. â—aith one Of them who are nourished in carnal sensuâ—llity and are the sons of men and not the sons of God for they improve it better but the heart of the sons of men turneth all to an encrease of wickednesse But let all such remember that the sentence is past already upon them as hath bin said and it shall stand unlesse repentance and amendment of life revokei And aâ—beit it be not fully executed Yet it is put in execution by Degrees as was Adam's sentence executed on him In dying he did dye Gen. 2.17 So soon as ever he had sinned Death began to wound his Body by Hunger Cold Nakednesse losse of Beauty c. So here the sentence hath seased on thee and in being hacked thou art slain It is not the last sand that doth exhaust the Glasse nor the last stroak that doth fell the Oake the Axe is at work upon thee not a Sermon that thou hearest but gives a Chop at thy Root every breathing every denunciation of wrath and vengeance is a sa blow with the Axe and after a while will lay thee flat Yea all things that do befall thee and happen unto thee Every losse is as an Axe every Crosse every Affliction is as an Axe that shall work to thy ruine The very Prosperity is an Axe that will slay thee Prov. 1.32 Prov. 1.32 Rom. 8.28 As all things work for the best to them that love God and are fruitful in good works So all things work for the worst and tend to the destruction of them that love him not and are barren and unfruitful in the works of holynesse How God proceeds and by what degrees he executes this sentence on a barren Professor you have bin shewed Now apply all unto thy self and â—earch thy oâ—n soul whether or not in some degree or other thou art under this curse at least near unto it if not under it It may be that thou art still a frequenter of the Ordinances thou resortest to God's House Thou hearest prayest communicatest with the Children of God But Do those Ordinances speak any comfort and encouragement unto thee Doth God look
and cannot do other than right unlesse he should deny himself which is altogether impossible for him to do Gen. 18 25. Deut. 32.4 Job 8.3 34.10 11 Rom. 3.5 6. Secondly He is gracious and slow to anger Exod. 34. Favours are from God's own bowels but Judgments alwaies are forced as the Bee stings not till it be provoaked Thus it is in the maine Poynt of a man's eternall estate man's Salvation is ex mero beneplacito The gift of God is eternall life but his damnation is never without a cause in man The Soul that sinneth shall dy so is it in this case of lesser Good or Evill We may make good Use of this Vse in all Judgments and afflictions that befall our selves or others seem they never so severe Let us learn to justify God and clear him from all injustice Psal 51.4 Rom. 3.4 David indeed complained justly of his enemies that they persecuted him without a cause Psal 35.19 that is In respect of them he had given them no cause so to do but who can charge God with this injustice but he must charge God foolishly and impiously He never smites till he be provoked nor alwaies then God when he doth smite exacteth lesse of us then our sins deserve as Zophar said to Job 11.6 An Ounce of Judgment was never without a Pound of Sin Yet when any Judgment lyes upon us we are too apt to think that God deals therein over-severely with us and are ready to cast a sullen frown upon God with Cur me coedis Why dost thou smite me It is storied of Titus Vespasianus the Emperour that lying on his death bed and looking up to heaven he complained of his Gods saying Immerenti sibi vitam eripi That he deserved not to dy having never committed any thing in his whole life whereof he repented but one surely he had so much the more cause to repent him now But why speak I of him Job was a holy godly man and confessed his own vilenesse and guiltinesse before God as appears Job 40.4 yet he had in himself a secret conceit that he was not so vile and sinfull as to deserue such heavy Afflictions as God had laid upon him which was the reason of God's so speaking to him Job 40 4. Ver. 8. vers 8. Wilt thou also disanull my Judgment Wilt thou condemn me that thou maist be righteous The best of us are apt under heavy afflictions to disanull God's proceedings with us and question God's righteous proceedings therein but this may not be we may not give liberty to tongue or thought to murmur or repine under God's stroaks But First Learn Silence Job 4.4 6. Psal 39 9. and with Job to lay our hands upon our mouths Job 40.4 5. and with David Psal 39.9 to be dumb nor onely bind our Tongues to the good behaviour that they do not speak impatiently against God but our very Hearts must be kept from inward repining and fretting against him Psal 62.1 Psal 62.1 Truly my Soul keepeth silence unto God Secondly Acknowledge God to be just in all that hath befallen us I have sinned said holy Job What shall I do to thee Job 7.20 Psal 119.75 ô thou Preserver of men This David confessed I know O Lord that thy Judgments are right and that thou in faithfulnesse hast afflicted me Psal 119.75 Which saying of David Mauntius the Emperour used when his Children were slain before his eyes and after that his own eyes put out Righteous art thou O Lord and just are thy Judgments Thus it should be with us in all Judgments that befall a Land or Nation seem they never so severe and sharp Let us learn to justify God therein As did the Princes of Israel and the King himself When God punished them by Shishak they said The Lord is righteous 2 Chr. 12.6 Lam. 1.18 Neh. 9.33 Dan. 9.14 Mich. 7.9 2 Chron. 12.6 the like confession did the Church make Lament 1.18 So Neh. 9.33 Dan. 9.14 Mich. 7.9 They have not onely confessed God's righteousnesse therein but his Goodnesse and Mercy some mitigation of the rigour of Justice some cause of admiring rather his Indulgence towards them than of repining against him for his severe dealing with them Lam. 3.22 Lament 3.22 It is the Lord's Mercy that we are not utterly consumed that is from being a People because his compassions fail not Thirdly Patiently bear the soarest correction that God is pleased to lay upon us out of this perswasion that we have deserved more Thus Ezra speaking of the extream Judgment of God upon his People in the Babylonish Captivity which was the extreamest and heaviest Judgment that ever God had inflicted upon any people under Heaven as appears by that we read Lam. 1.12 Dan. 9.12 yet he confesseth Lam. 1.12 Dan. 9.12 Ezr. 9. 13 Thou our God hast punished us lesse than our Iniquities deserve Ezra 9.13 When their uncircumcised heart is humbled saith God then they shall accept of the punishment of their Iniquity Lev. 26.41 Mich. 7.9 10. Levit. 26.41 that is they shall willingly bear them Well may that Offender bear a brand in the hand who saves his neck Mich. 7.9 10. Ransack thine own heart and thou shalt find that thou hast deserved that which thou sufferest more 1 Joh. 3.20 and if thy conscience condemn thee God is greater Fourthly If in case the Cause and Reason of God's severity be unknown unto us yet let us learn to justify God therein resting assured that there is Cause enough albeit as yet we have not found it out His Judgments are somtimes secret but alwaies just It is not possible that he should do any wrong to any of his Creatures his Will is the Rule of Justice and every thing is right because it is his Will to have it so But besides this there is some particular Cause or Reason why God writes such bitter things against us Job 13.26 1 Sam. 17.29 2 Sam. 21.1 Jer. 8.6 Ezek. 16.43 Therefore as David answered his Brother so answer thy repining Soul 1 Sam. 17.29 What hath God now done is there not a Cause Therefore Fifthly Search out the Cause if it may be as did David 2 Sam. 21.1 God blamâ—s the want of this Jer. 8.6 Ezek. 16.43 But how may we find out the particular Cause for which God punisheth us Quest What must be done in this case God doth so order his Judgments commonly Resp. that in the Punishment we may see the Sin and in the Sin foresee the Punishment Sometimes the very Punishment and Circumstances of it shewes us the Cause God many times punisheth us in the like kind Jud. 1.6 7. 1 Sam. 15.33 Exod. 1.22 Talia quisque luat qualia quisque facit Euseb l. 9. c. 9. Bodin l. 6. de Rep. Lin. Decad. 1. 1 King 21.19 Jer. 7.32 as in Adonibezeck's Case Judg. 1.6 7. And in Agag's Case 1 Sam. 15.33 And Pharaoh's Case Exod. 1.22 He
Will and desires unto his Father that for the merit of that Sacrifice which he offered God would be pleased to be reconciled with us and put to his Seal thereunto for our farther assurance Joh. 17.24 Joh. 17.24 Sixthly The Assent and Agreement of his Father resting in this Will of his Son for us Math. 17.5 Joh. 11.42 Mat. 17.5 Joh. 11.42 In short the merit of Christ's death coming between Man's Sin and God's Justice is the Intercession that he now makes in Heaven on our behalf Some conceive that Christ doth still preces fundere Ambrose Orig Greg Nazian Tolet Anselm Pet Martyr Mayer powre our Prayers unto God as he is man though not now after the same manner that he did it when he was upon the Earth either by bowing of the Knee or falling down on the Face or cum luctu lachrymâ with wailing and tears sighs and groans as he did in the Garden and at the raising up of Lazarus which was Origen's Opinion To make Intercession to his Father after such a manner were derogatory to him as Calvin speaks nor is it seemly for that place of Glory where now he is but that Christ by his own Prayers should not second the Cry of his Blood and that he himself being alive should not joyn with it seemeth to some Judicious not probable Let the learned judge The great and tender Compassion of our blessed Saviour Vse towards us miserable Sinners may here be taken notice of who did not onely when he was upon the Earth sigh and mourn and weep out of a compassionate heart for us as he did for Jerusalem Luk. 19.42 but continues speaking to his Father on our behalf and is become our Advocate to plead our Cause and intercede for us as St. John shews 1 Joh. 2.1 yea 1 Joh. 2.1 such a one as forgets us not now that he is in Glory and sitting at his Father's right hand and this very houre whilst we are speaking of it he is doing of it Intreating the Lord to spare us and shew mercy to us and not to stir up his wrath against us Should a man suffer all manner of wrongs and injuries from the hand of his enemies and yet be content to passe by them and not onely so but likewise to grieve and mourn for the miseries that are likely to befal or at any time have befallen the partyes that so wronged him and yet further to mediate and intercede for them to the Prince or higher Powers whom he hath a great Interest in and who are incensed against them and prevail for them This would argue a high degree of Love and Compassion in the Person that should so do But this Christ hath done and still doth and much more than this for poor sinners Oh who is able to expresse the loving-kindnesse of the Lord Use 2 But this makes especially for the comfort of all true Believers to whom Christ's Intercession doth principally belong who are very often cast down and overwhelmed in a manner with doubts and fears in regard of their manifold and daily sins and unallowed failings Let such remember that the mercy of God is daily implored for them Philem. 10 19. Look how Paul interceded to Philemon for Onesimus so doth Christ for every penitent and believing Soul and much more powerfully I beseech thee said Paul for my Son Onesimus whom I have begotten in my bonds which in time past was to thee unprofitable but now profitable to thee and me whom I have sent again Do thou therefore receive him that is mine own Bowels Perhaps he therefore departed for a season that thou shouldst receive him for ever not as a Servant but above a Servant a Brother beloved especially to me If thou count me therefore a Partner receive him as my self If he have wronged thee or owe thee ought put that on my account I Paul have written it with my own hand I will repay it Phil. 10. 19. Thus Pathetically doth Paul play the Oratour for Onesimus But Christ excells Father I beseech thee for this my Child whom I have begotten again of Water and the Spirit not onely in my bonds but in my blood once a rebellious enemy but now I have made him useful for thy Glory Whom I have brought back again to thee that thou maist receive him for ever into favour Good Father receive him shut him not out but open the everlasting doors of Mercy to him he is as near me as my own Bowels let him be so to thee he is not onely a Servant but a Brother a beloved Brother to me especially The Glory which thou hast given me I have given him If thou countest me a Partner with thee in thy Glory receive him as my self admit him into thine own Blessednesse As thou art in me and I in thee so let him be one in Us if he hath wronged thee or owe ought to divine Justice put that on my account I will pay it take my reckoning on the Cross for it I Jesus have written it on the Cross with mine own blood the Pen being a spear's Poynt I will pay thee all There are but few such Pauls alive as he was he dyed long since and left not his like upon the Earth But our comfort is that our Jesus is yet alive He lives and will ever live thus to intercede his Father on our behalf Heb. 7.25 When thou offendest God and provokest him to wrath then he steps in Heb. 7.25 between his Father's wrath and thee that it cannot break forth upon thee And as Moses held the hands of God so doth Christ the hands of his Father whilst his hands are up Exod. 17.12 God cannot destroy and his hands are up continually on thy behalf He is daily and continually exercised in making Intercession by the merit of his deaâ—h and Passion not onely for all God's Elect and chosen ones in general but for every particular Person and that particularly He lives on purpose to perform this work It is the end of his businesse Heb. 7.25 the businesse of his life now in Heaven as the Apostle there intimates Heb. 7.25 Oh! but thou wilt say my sins are great and heynous long layen in often renewed and many waies aggravated Object Remember what the Apostle saith in the former place He is able to save to the utmost those that come to God by him Resp seeing he ever liveth to make intercession for them That word to the utmost saith one is a reaching word Tho Goodwin and extends it self so far as that thou canst not look beyond it nor do beyond it Shouldst thou climb up to Mount Ararat to the highest Mountain on the Earth yet thou canst not look beyond the Heavens the higher thou climbest the more of the Heavens doth appear unto thee Let thy Soul be carryed as Christ's body was by Sathan to an exceeding high Mountain Mat. 4.8 and have a view from thence presented
with me and I will pay thee all Secondly God's mercy in bearing and sparing an unprofitable People haâ—h alwayes bin acknowledged for a special mercy Psal 103.8 9 10. Neh. 9.17 Rev. 2.21 Reas 1. Psal 103.8 9 10. Neh. 9.17 And God himself aggravates Jesabel's sin in not profiting by so great a mercy Revel 2.21 This may be further evidenced unto us if we consider First Who it is that spares Secondly Who they are that are spared Thirdly the Fruit and effect of such a patient forbearance if the right use be thereof made For the First It is God that spares Who is infinitely Holy and hateth sin with a perfect hatred and being so it cannot but disquiet His Soul and vex Him to see it Isa 63.10 He is fretted with it Hab. 1.13 Isa 63.10 Ezek. 16.43 2 King 19.27 as we read Ezek. 16.43 Nor doth He spare through want of Information 2 King 19.27 The like may be said of every sinner He is every where within the hearing and the seeing of it He sees all the abomination that is committed under the Sun hears all the Oaths Blasphemies of those who set their mouths against Heaven Psal 73.9 Nor is He without Power to punish Nahum 1.3 It is not for want of that that He spares Psal 73.9 Nah. 1.3 2 Sam. 3.39 Isa 40.15 as David did the Sons of Zerviah They were too strong for him but we are not so for God All Nations of the Earth are but as the dust on the ballance but as drops of dew hanging on a bough the least touch of His hand will cause them to drop into the bâ—ttomlesse pit Job 36.18 And withall He is just and true Job 36.18 His Justice must be satisfied His Truth magnified as well as His Mercy Truth That pleads What is God but his Word And his Word is In the Day that thou eatest thou shall dye the Death Gen. 2.17 Ezek. 18.26 and again The Soul that sinneth shall dye for it Ezek. 18.20 Justice that baâ—ks Truth and urgeth that as God is true in his Word so righteous in his Works And shall not the Judge of all the World do right Gen. 18.25 Now what can be expected Gen. 18.15 can we think God should deny Himself and eat His Word Indeed God is merciful buâ— what can mercy do but step in and confesse that all that Truth and Justice speaks is right Onely it desires that the hand of Justice may a while be stayed and not strike the stroak perhaps the poor sinner may find out a way to satisfie both Truth and Justice and so escape Death by means of a Saviour Thus Patience and forbearance is as much as can be expected from God Who is Pure Powerful Just Merciful c. Secondly If we take notice of the State and Condition of the Person spared It will appear to be a mercy for what is a Sinner but a condemned Creature Eccles 8.11 Sentenced he is already and that openly for it is Enarrata sententia Eccles 8.11 a published a declared Sentence only Execution is deferred condemned he is by the Law which passed sentence on him so soon as ever he was born before he ever saw the Light of the Sun Gal. 3.10 Gal. 3.10 Rom. 5.12.14 And condemned by the Gospel too for not believing Rom. 5.12.14 Mar. 16.15 Joh. 3.18 Mark 16.16 Joh. 3.18 from which Sentence there is no Appeal to any higher Court Now what favour can a condemned man expect or any Friend desire on his behalf more then a Reprieve Great men could not obtain it from the hands of their Inferiours and if it be obtained upon much suite that Execution may be deferred for a few dayes it hath bin acknowledged for a high favour We read that in the dayes of Edward the sixth in the Lord Protector 's Expedition into Scotland of a Castle which when they understood they were not able to hold Out and that their Obstinacy had excluded all hope of Pardon they Petiâ—ioned that they might not presently be slain but have some time to recommend their Souls to God and then afterwards be hanged Life of Ed. 6. by Sir John Heywood This Respire being first obtained their Pardon did the more easily ensure saith the Historian And that is the third consideration the Fruit and Effect of such a patient forbearance which is Salvation as St. Peter shews 2 Pet. 3.15 that is 2 Pet. 3.15 it makes to Salvation It is the way to it the means of it and Argument for it Should God strike so soon as wickednesse is committed Who should come to Heaven Not one of us here present Si statim puniret Peccatores non haberet Confessores Aug. in Psal 102. but long since we should have bin in Hell Had God bin hasty to mark what is done amisse and have called us to an account in the days of our vanity Thousands have bin saved through God's patient forbearance Not a Penitent amongst us but must acknowledge that he owes his Salvation in a great measure to God's forbearance and patience And the great Clock of Time is still kept going for this very end and purpose that Salvation may be had and the number of God's Elect made up A time of Reprieval is therefore granted albeit Sentence be denounced that by using the means a Pardon may be obtained which God is ready to grant being humbly and sincerely sought unto To which end he giveth us his Word to direct us in the way The Church is the place where Salvation is to be found of it we must be made true members if ever we be saved His Works he affoards for helps His Ministers are our Intercessors All these accompany God's Patience whereby Salvation in the end comes to be attained And thus you have some good grounds for the Truth delivered viz. It is a great mercy for a sinner to be spared a while longer O! then Use 1 Let the Lord be exalted by us in respect of this his patience and forbearance of us Therefore hath the Lord waited that He may be gratious and therefore will He be exalted that he may have mercy saith the Prophet Isa 30.18 Isa 30.18 where the Prophet gives the Jews an account why the Lord suspended his Judgments and stayed his hand in not execuâ—ing those Judgments presently upon them Isa 36.3 13 14 16 17. which had bin long before threatned and foretold by Esay and others that should befall them and why He yet a while longer spared them the main reason was that he would be exalted in mercy in his appearing to be gratious to that People This then is the Duty that God expects from us and it concerns us as much as any People under Heaven with whom God hath born not only three years but more then so many score of years as hath bin before shewed you notwithstanding our manifold provocations The Prophet Ezekiel doth notably describe the Patience of
despise God's Patience daily add to their Treasure Wrath and Vengeance which shall be revealed in the day of God's wrath and just revelation of the righteous Judgment of God If notwithstanding all that hath been said thou wilt go on in a sinfull course and still sin against the Riches of God's Patience thou mayst conclude that thou hast a hard heart as the Apostle doth of those for if there be any ingenuity any remorse in thee these serious thoughts cannot but work upon thee and be an effectuall means to bring thee to Repentance and that to Salvation Cruell Saul plotting and practising David's death when he perceived what an advantage David had him at and how more then once he had both power and opportunity to have slain him and taken his life from him but did not do it 1 Sam. 24. albeit he was instigated unto it by Abishai was so overcome with this kindnesse that he with tears breaks forth into this passionate speech Oh my Son David I will no more do thee harm because my Soul was precious in thine eyes this day 1 Sam. 26.21 1 Sam. 26. But God's patience and loving kindnesse towards thee hath exceeded all that ever David did or could do towards Saul He hath often had thee at an advantage and so still hath his Justice eggs him on to smite thee at home abroad sleeping waking c. and yet he spares thee Now if Saul a Reprobate was so overcome with David's kindnesse as that he promised to do David no more harm much more should this great patience in God towards thee notwithstanding thy daily provocations cause thee to relent and so work upon thee as to humble thy Soul before God and bring thee upon thy knees and cause thee to say with a broken heart Oh my God! I see that the Salvation of my Soul is precious unto thee I will no more dishonour thee I will no more sin against thee as I have done Do this and do it quickly for know that albeit Mercy hath bayled thee from the hand of Justice yet withall it hath undertaken that if thou neglectest to sue out thy pardon within a time prescribed it will deliver thee again into the hand of Justice Thou canst not expect alwayes to be born withall It was but for a year that this Dâ—esser desired the Owner's Patience in the behalf of this barren Figg-Tree and that will soon come about And of that the Time desired on the behalf of the Figg-Tree whereby this Request is amplified we are now to speak This year also As if he should have said Text. Thou hast been pleased Lord of thine own Goodnesse to bear a long time with this Barren-Tree three years already I know that thou canst not alwaies bear yet upon my humble suit spare it one year more Iâ— is no long time I crave in the behalf of it It is but one year which will soon come about and have an end respite it that time It may be upon better husbanding of it it will bear fruit c. That we may collect from hence is this God's Patience hath a Period Doct. It hath its bounds and limits beyond which it will not passe For Proof Amos 8.2 read Amos 8.2 The end is come I will not passe by them any more that is I will have no more Patience towards them Jer. 1.11 â—2 So Jer. 1.11 12. I will hasten my word to perform it that is to make good the Judgments that I have denounced And that Text should still be sounding in our Ears Ezek. 7.5 16. An end is come Ezek. 7.5 16. an end is come Behold it watcheth for thee Behold it is come it is come Shall I shew you this in some Examples We begin with the old World A long time God did bear with the wickednesse of it but it had a Period an hundred and twenty years were set it for Repentance beyond which time it should not be spared Gen. 6.3 Gen â— 3 Four hundred years shall the Amorites and other wicked Nations be spared till the measure of their sins was filled up but those years being expired longer they should not be born withall Gen. 15.26 Isa 34.8 Gen. 15.16 And there is a day of recompence and a year of vengeance for the controversies of Zion Isa 34.8 that is the set time wherein God will give a full satisfaction and retribution of the wrongs that have been done to his Church in the destruction of their enemies Nor is the year oâ—ly but the day of Vengeance set Mag. â— 18 What God saith of Blessings the like may be said of Curses from the 24th day of the 9th Month So from such a day of such a Month I will not spare you yea to lesse than a day to a Morning is the bounds set Hos 10.15 Hos 10.15 and there is an appointed time the year the month the day wherein he will judge the whole World in righteousnesse Act. 17.31 Act. 17.31 Should God alwaies beat with Sinners Reas he should suffer in all his Attributes his Justice would be wronged and blemished Exod. 34.7 Jer. 44.2 Exod. 20.5 Deut. 4.26 Psal 50.21 Mal. 3.15 which by no means will endure that the wicked should be held as Innocent Exod. 34 7. Jer. 44.2 He is a Jealous God Exod. 20.5 Deut. 4.26 Now should God perpetually bear with sinners it would be a disgrace unto him His Jealousy will not endure that sin should ever go unpunished Psal 50.21 Mal. 3.15 He is a most wise God God onely wise 1 Tim. 1.17 1 Tim. 1.17 Jer. 51.9 Isa 1.5 Albeit he bears and spares and shews mercy to sinners it is ever moderated with Wisdom He forbears as long as there is Hope Jer. 51.9 but when men become incurable his Wisdom will not suffer him to bear any longer Isa 1.5 He is a Good God and being good he must needs love goodnesse and hate Iniqu ty Psal 45.7 Now Psal 45.7 God should not be good if he should be ever Good to those that will never be Good His Goodnesse will not suffer him ever to spare those that hate and despise Goodnesse So we might shew of his other Attributes Secondly All the Liberty that God hath given to man is finite yea life it self Job 7.1 Is there not an appointed time for man upon Earth and are not his daies the daies of an Hireling Job 7.1 As his Daies so his Sins likewise are limited and bounded They have their measure to fill up beyond which they shall not passâ— Mat. 23.32 1 Thes 2.16 Mat. 23.32 Use 1 You may see by this how vaine the hopes are of such as think alwaies to escape because they have been and are a long time spared Forbearance of Punishment is no Argument of Impunity God's Judgments are sure though they be late though he bear long yet he will not alwaies forbear Sometimes his Patience allowes Iniquity a shorter
Law But we have heard from you before Object that Faithful Ministers seek the People's good and not their own gain Now what is this but to take from their People what they work hard for and to seek theirs rather than them In requiring Ty hes they seek not yours but their own Resp and that which they have as good a Right and Title unto as any one can shew for any state of Land he hath and better as being First more Antient and Secondly by a firmer Charter for besides the divine primary Right which is by assignation from God himself they have a Secondary Right thereunto by Donation and Grants for many hundrees of years and long before the Conquest confirmed by Lawes and Constitutions of this Kingdom and others throughout all Christendom ever since the Christian Faith flourished Secondly Nor may he justly be esteemed covetous who asketh his own but he is covetous and injurious both who deteineth the good from the Owner Pro. 3.27 Gen. 28. Judah exclaimeth against the Incontinency of Thamar but who was most faulty Thirdly In calling for that which is devoted to God and his Worship they seek not your Riches but your Righteousnesse not your wealth but your well-doing as Augustine â—peaketh in this very case they seek the wealth and happinesse of your Persons of your Estates of your Posterity of the whole Church of God for all are endangered by deteining and keeping back the Minister's maintenance and he himself is thereby much wronged which is the second Particular that I promised to inform you of Needs must it be a wrong and a great wrong too to withhold their dues for as much as they are part of the wages which God hath allotted them for their work Hear what St. James saith to the Poynt Jam. 5.4 The hire of the Labourer Jam. 5.4 which is kept back by fraud cryeth in the ears of the Lord of Hosts which Phrase is used in heinous and horrible sins No sin but comes before the Lord c. yet to note the horrour and hey nousnesse of some sins above other the holy Ghost is pleased to use this expression that they cry unto the Lord as did Cain's blood Gen. 4. And God hears the Cry of this sin and hath denounced a heavy Woe against it Jer. 22.13 Jer. 22.13 Woe unto him that useth his neighbour's Service without Wages and giveth him not for his work That Woe is a Milstone as small a word as it is hung about the Neck of him that is guilty of it yea better a Mistone were about his Neck than that Now to reason from the lesse to the greater then If it be such a crying sin to with hold the wages of such as reap down the Corn in your fields and if it lay us open to so heavy Judgments to use our Neighbour's service without wages and not giving him for his work What is it then think you to defraud these spirituall Harvest-men of their wages and to with-hold from them that which you are commanded both by God and Man to pay them There are three sorts of Persons that this concerns most especially by whom the Minister sustaineth much dammage in his wages The First are our Lay Impropriators The Second Corrupt Patrons The Third Unconscionable Parishioners and Tythers The Aâ—lenation of Church Livings by Impropriations is a great and crying sin the bane of the People and the blemish of out Church as one speaks truly for whereas the whole number of Parish Churches in England and Wales Camd d. Brit. p. 162 at this day is 9248 of them 3895. are impropriated saith Camden I will not spend time about this having spoken more fully of that sin elswhere See my Exposition on Luk. 10.15 p. 168. I shall onely at present acquaint you with a passage or two concerning them which we find in that Bill of Complaint which was put up to the Parliament in the daies of Edward the VI. by on Roderich Mors who bewailing the want of Preaching in this Kingdom especially in such Parishes where the Tythes are impropriated hath this Passage If a man say to the Farmer Why have the People no Preacher seeing you receive the Tythes and Offerings They will answer We have hyred the Tythes of this or that Lord who is the Parson or Vicar and him we pay for them Well then I say unto thee my Lord Parson or Vicar Thou dost wrong to have Parsonages and Vicarages to have the tenth-Pigg Lamb Goose Fleece and so of all other things seeing thou art no Minister nor Priest of Christ's Church nor dost any office of a Parson or Vicar but poll and pill What canst thou say of thy self my Lord Parson or Vicar Thou wilt say peradventure The King gave me the Abby and all that bâ—longs thereunto which was given him by the Parliament therefore if thou speakest against my being a Parson or Vicar though I neither preach nor teach nor yet procure any to do it for me thou art a Traytor For this is the 13 Article of our Creed added of late that Whatsoever the Parliament doth must needs be well done But how can you my Lord Parson defend your self if a man should bring this Argument against you and prove you all Thieves that have Parsonages and Vicarages in your hands and cannot preach Christ saith John 10.1 Joh. 10.1 He that entereth not into the sheepfold by the door is a Thief and a Murtherer but you entred in another way and not by the Door Christ is the Door but you say that you entred in by an Act of Parliament and that is not Christ therefore you are Thieves and Murtherers If this Argument be not strong enough What say you by this All they that come before me saith Christ are Thieves and Robbers But you came into the Sheep-fold before Christ therefore you are Thieves and Robbers To come in before Christ is to be a Parson or Vicar before Christ sends him and you come in before Christ sends you for he sendeth none to be Shep herds but such as he knoweth to be able to feed his Flock therefore he never sent you for he knoweth you to be unable to do that Office And thus to conclude you are Thieves and Robbers For a Thief cometh not but to steal kill Wherefore give over the Parsonages unto learned men and enter not into other mens Vocations to rob the Minister both of his Office and Living that you be not punished of God But if ye will needs be Parsons and Vicars and carry away the profits you must have also the pains that belong to such Parsons as you be Hear what Almighty God saith to you my Lords who will be Pastors and Parsons Ezek. 33. It I say unto the wicked Ezek. 33. Thou shalt dy the death and thou speak not unto him to keep the wicked from his way the wicked his own self shall dy in his wickednesse but his blood