this defect can make it either no Church or a false Church cannot be maintained In a word then this know That the profession of Christ in the right use of those sacred Ordinances which the Lord hath ordained and instituted to be parts of his worship as Preaching of the word administration of the Sacraments and Prayer is that which doth constitute a true visible Church and differenceth it from all other societies It is no visible Church that is without these and that is a true visible Church that hath these And these I suppose none of you but are convinced in your conscience to be found in this your Mother Church of England These we have and in having of them we are the true Church of Christ having Him for our Head Ministers and People for the body of it and that our standing in this Church is warrantable safe and good In the Communion of which Church let us stay our selves and not heaâ—ken to those seducing spirits which would intice you from us Christ forewarnes of such in these last times who shall say Lo here is Christ and lo there is Christ for he that tells us of a new Church may as well tell us of a new Christ Math. 24.23 but believe them not saith our Saviour so I say unto you give no ear unto these go not after them stand fast in that Christian resolution of Christ's Disciples who when they were asked will you also forsake me answered whither shall we go Joh. 6.68 Thou hast the words of eternal life You live in a Church which through God's mercy hath a womb to beâ—r you and papps to give you suck say â—en whither shall we go Thou O blessed Mother haâ—â— the words of eterral life Thou art the Pillar and ground of truth Oh! make use of this happinesse of being in this Nursery and of this Society praying the Lord earnessly to continue is Ordinances amongst us that for our unfruitfulnesse we may not be deprived of them for if they be taken from us farewell Church farewell Salvation 1 Sam. 4.21 The Glory is departed from England Use 2 If this be God's Nursery c. then it may inform us of the sad condition of two sorts of Persons First of such as are Aliens and Strangers from the Common-wealth of Israel Ephes 2. without the Pale as all Heathen and Pagans are It is a Maxim of the Fathers Extra Ecclesiam non est salus and Qui non habet Ecclesiam matrem non habet Deum patrem but this must be understood of the Church Invisible and Catholique and not of any visible Church When the visible Church was confined to Abraham's seed we cannot say No other of the sons of men were saved What were Job Jethro and such others A man may be a true member of the invisible Church who is not actually otherwise than in Vow a member of the Church visible Potter's Charity mistaken p. 4.7 Secondly of such as have bin members of the Church-visible yet keep not within the fence Either Actively by a voluntary seperation they excommunicate themselves out of it The imperswasible Recusant doth so the negligent Libertine doth so the froward Phantastick separatist doth so These are self excommunicators and keep themselves out of this Nursery Jude 19. and fat soyle The mark that St. Jude hath put upon them before spoken of would not be forgotten Sooner shall the Vine of Sodom and the grape of Gomorrah yield a liquor to refresh the heart of God and Man then such please God by their rash and furious zeal these sort of Persons we have met withall before Oâ— such as Passively by exclusion or ejection are justly cast out of the Church for their wickednesse and misdemeanors by Excommunication which is the soarest and severest sentence that the Church hath and is not to be inflicted rashly but upon serious deliberation nor by one alone but by the Church or such as have power by the Church put into their hand not upon every offender but such as are offenders in a high nature nor upon â—ucâ—â— suddenly but after other means have bin used to being them to repentance and they continue obstinate 1 Cor. 5.4 Math. 18.17 nor out of by-respects but for this end that God may be glorified the Church edified and their own souls saved in the day of the Lord Jesus It is a sentence of the Church When you are gathered together in the name of Christ saith the Apostâ—e 1 Cor. 5.4 So our Saviour wills Tell the Church Mat. 18.17 that is those who have the managing of the publique censures of the Church anâ— not all the Congregation but such as were to speak to the party that he might hear these were a few to whom the Authority was given Verse 19. as appears verse 19. these were to passe sentence as appears St. Paul did 1 Cor. 5.3 1 Cor. 5.3 and the sentence past to be executed in the open Congregation Secondly it is to be inflicted on him that is a member of the Church that is on such Persons as professe themselves to be members of the Visible Church and have given up their names to Christ and have submitted themselves to the doctrine and discipline of the Church as for others hear what the Apostle saith 1 Cor. 5.11 12. 1 Cor. 5.11 12. What have I to do to judge them that are without Thirdly It is to be inflicted for some grievous crime The causes are generally mentioned Math. 18.17 Then in special Math. 18.17 2 Thes 3.6 1 Cor. 5.11 2 Epist John 10. 1 Cor. 6.9 2 Thes 3.6 1 Cor. 5.11 2 Epist. John 10. It is not to be in inflicted for matters trivial light and petty but in such cases as more expresly shut out of Heaven mentioned 1 Cor. 6.9 But whilst these things are secret Excommunication hath no place but they must be publique and minifest and the Church acquainted with it Fourthly It stretcheth not to all such but to those that cannot otherwise be brought to repentance Obstinacy and impenitency is the cause why the Church is compelled to proceed so severely with any of her members The Chirurgion coming to a Patient and finding swellings and soares in the body doth not presently proceâ—d to the cutting off an arme or legg he useth all other meanes to save that member Mat. 18.16 if he can before he sâ—ver it from the body So must it be in this Case First Admonition â—econdly Suspersion If that serves not then Excommunication follows Mat. 18.16 Fifthly it cuts off from the Communion and fellowship of the faithful 2 Tim. 1.20 it drives out of the Church and so delivers up unto Sathan forasmuch as he Reigneth over those that are without the Church and there sets up his Throne yet this must be understood with some Cautions First Dr Taylor on Tit. c. 3. Vers 18. p. 709. Baldwin Cas Cons p. 1132. This censure infringeth not
exception of any Mat. 7.19 that bringeth not forth good fruit not bad fruit onely Is he wen down not shall be it is at certain as if it were already done This the mouth of Truth it self hath spoken The Axe of God's vengeance shall do execution upon every barren and fruitlesse Tree standing in the Vineyard of the Lord be it never so high Joh. 15.2 Heb. 6.8 nor never so low Tribulation and anguish shall be upon every Soul that lives in an Hypocritical and barren profession John 15.2 Heb. 6.8 Something for Explication of the Poynt before we come to the Application of it First what is meant by this Cutting down which the Text speaks of Secondly what Instrument God useth in cutting down a barren Figg-Tree Thirdly the manner of God's proceeding in the cutting of it down shall be shewed For the First This Cutting is nothing else but the fitting and preparing of it for future vengeance As the Tree that is felled is fitted thereby and prepared for some use either for building or burning Rotten Trees and barren Trees especially such as the Vine and Figg-Tree are not we know for building but for the fire So Hypocritical and barren Professours are prepared for destruction Rom. 9.22 They are made meet and fitted before hand for it Rom. 9.22 which is done parâ—ly in respect of their own sin and so they are of themselves apta fit for it through the corruption of their own nature and malice of Sathan solliciting them to sin and inspiring into them sinful motions and partly by God who in just judgment for that pravity which is in them rejects them and justly hardens them for resisting of his Will and so they are aptata fitted for future vengeance The Means or Instrument which God useth in cutting down a barren Tree is of two sorts Corporal or Spiritual the Outward and Corporal Instrument is his Judgments inflicted on mens Bodies or Estates These are of a cutting nature as appears Psal 75.10 Psal 75.10 1 Sam. 2.31 33. Isa 9.14 Jer. 25.37 Jer. 51.20 The horns of the wicked saith the Prophet shall be out off And God threatens Eli that he would cut off his arme and the arme of his Fathers House 1 Sam. 2.31 33. So Isa 9.14 And Jer. 25.37 And in this respect Babylon is said to be God's Axe yea His battaâ—l-Axe which is sharp and destructive for thaâ— he used them as his Instruments to punish his People The Inward and spiritual kind of cutting down is by the Ministery of the Word Hos 6 5. of which we read Hos 6.5 c. I have hewed thâ—m down by the Prophets I have slain them by the words of my mouth The word of God in the mouths of his Ministers is sharp and cutting It is a it were an Axe in Gods hand as Math. 3.10 Now is the Axe laid to the Root of the Tree Where by Axe is commonly understood John's Ministery Mat. 3.10 whereby those who resorted to him were so cut as that thereby their Salvation or Damnation was furthered albeit some understand thereby not the Gospel but the Judgments that afterwards did befall that People but better in my opinion they who by Axe understood both Paraeus Com. in Mat. 3.10 Eph. 6.17 Isa 49.2 Rev. 1.16 Heb. 4.12 So it is compared to a Sword Ephes 6.17 to a sharp Sword Isa 49.2 to a Sword with two edges Rev. 1.16 in respect saith Austin of the two Testaments and it is said to be sharper then any two edged Sword Heb. 4.12 it peirceth more speedily and throughly and is of a more cutting nature for it peirceth even to the dividing asunder of the Soul and Spirit of the joynts and marrow and is a discerner of the thoughts and intents of the heart which no other Sword can do David said of Goliah's Sword None to it 1 Sam. 21.9 But None to this may we truly say What Sword under Heaven can cut like this That the word doth cut is manifested by experience as well as Scripture hence it is that whilst we are opening and applying of the Scripture some rage and fret at it So the chief Priests and Councel upon the Apostles Preaching were cut to the heart Acts 5.33 Acts 5.33 And St. Stephens hearers are said to be cut to the heart when they heard those things which he taught insomuch that they gnashed upon him with their teeth Acts 7.54 And we find daysie how men of corrupt mindes storm and fret at that they hear delivered Acts 7.54 when they find it come to the quick It cuts the Swearer the Adulterer the Drunkard the Oppresser the Slanderer to the very heart to bear their sins discovered and Gods Judgments denounced against them And the good find it to be sharp and cutting as well as the bad it hewes them and squares them 1 Cor. 3.5 Eph. 2.20 21 22. frames and fashions them that they may be made fit for God's Building which is the Church and so become true Parts and Members of it So those that heard Peter were pricked in their hears upon the hearing of his Doctrine they were peirced as with so many Daggers and not being able to endure the pain the cryed out Men and Brethren what shall we do Acts 2.37 Acts. 2.37 This is the Spiritual or inward cutting of the Figg-Tree In this Parabolical speech God cutteth down both wayes In referrence to the Estate and Poliâ—ie of the Jews he threatens the cutting of them down by his Judgments which afterwards befelâ— them In reference to barren Christians it hath a more spiritual meaning according to that John 15.2 6. Every Branch that beareth not fruit John 15.2 6. He taketh away that is He cutteth off from Christ and from the Benefits of Christ and so casts him forth as a branch that is withered And that is the third thing to be considered the manner of God's proceeding in the Abscission or cutting down of a barren Figg-Tree and that is Gradually by Degrees A Tree is not felled by one blow buâ— by many blows it falls So did the Jewish Nation and Synagogue First Christ threatned them and denounced many woes against them for their Hypocrisie Math. 23. Luke 19.41 Mat. 21.18 Math. 23. He foretold their ruine and by whom it should be Luke 19.41 Then He cursed them and manifested that curse that lay upon them by the Figg-Tree which He spyed in the way Math. 21.18 Then at his Death He smote them at the Root so that the Tree withered at the heart as the Disciples observed in the Figg-Tree before mentioned After this the Apostles preached amongst them but being despised and persecuted they returned to the Gentiles Acts 13.46 here the Tree was laid Acts 13.46 And forty years after the Ascension the Romans came and destroyed the City and buâ—nt the Temple here the Tree was dragged to the fire And thus by Degrees was the Jewish Figg-Tree our down and
Gods own making and appointing Psal 2.6 such a King as hath the Law of all truth and goodnesse in his own breast Psal 2.6 the onely Law-maker whose Laws are of such power as that they bind conscinece which no humane Law of it self can do He had the Office of a Priest as well as of a King Psal 110.4 He was the High-Priest of our Profession Psal 110.4 and it was one of the principal works of the Priest under the Law as the Type to teach men knowledge from his mouth they were to seek it Mal. 2.7 Mal. 2.7 But this is the Dignity of Christ alone under the Gospel as the truth to that Type He is the Messenger of the Lord of Hosts which he hath sent Luk. 4.18 Luke 4.18 And he was the Prophet of the Church whom God raised up unto us of our Brethren Acts 3.22 Acts 3.22 like unto Moses in that he was Man but unlike to Moses in being God-man Glorious Mysteries and hidden truths were by him revealed unto us from the Father And thus in respect of Office he above all is worthy to be heard Lastly He is worthy to be heard in regard of the Message that he brings unto us which is the onely worthy Message to be received with all acceptation 1 Tim. 1.15 1 Tim. 1.15 His errand was to save us and that not from a temporal but from eternal death and damnation Luke 4.18 Luke 4.18 Yet more Particularly if we take notice both of the matter and manner of His Preaching we cannot but confesse he is worthy the hearing For the Matter He speaks Sublimia high and heavenly Mysteries Psal 49.1 5. Math. 13.11 appertaining to the Kingdom of Heaven Psal 49.1 5. Math. 13.12 Now strange and unheard of things usually we lend an ear unto He speaks Suaviae that which is sweet and comfortable to us all he speaks words in season to those that are weary Isa 50.4 Isa 50.4 and milk's out to his people consolations and abundance of glory Isa 66.11 14. Math 11.28 Isa 66.11 14. Come unto me all you that are weary and heavy laden saith Christ Math. 11.28 and I will ease you Oh comfortable and sweet Sweeter to the taste than the honey or honey comb He speaks Vtilia of what is profitable for us as well as pleasant unto us He tells us of a treasure hid in a field Math. 13.44 which field and treasure being found and purchased will make us eternally happy And of an Orient pearle Vers 45 which may be had at an easie rare and is wotth the buying and withall directs us what to do that we may purchase these Math. 25. yea Vers 54 he acquaints us with a Kingdome that is prepared for us Now matter of profit commands the ear He speaks Vera nothing but the Truth all that He speaks is true Prov. 8.7 8. Prov. 8.7 8. John 14.6 The two Testaments are the two lips of Christ and the opening of those lips are right things Wickednesse is an abomination unto them Not a word in them but is the word of Truth I am the Truth saith Christ Now for the manner of Preaching and delivering of his Message it may very well command Attention for He speaks Familiariter familiarly unto us as a Mother doth teach and instruct her Child at home Cant. 8.2 and as one Friend speaks unto another Cant. 8.2 John 15.15 John 15.15 He speaks Amantér Lovingly and compassionately with singular tendernesse fitting himself to every naâ—ure and ability Isa 40.11 Isa 40.11 He feeds his flock like a Shepherd He gathers his lambs with his arme and carries them in his bosome and guides them with young c. And as the Eagle bears her young ones upon her wings and teacheth them to fly So he traineth us up bearing with our infirmities Deut. 32.11 Deut. 32.11 He speaks unto us Gloriose Gloriously with a marvellous shining light of knowledge that may ravish our hearts and much affect us 2 Cor. 3.18 2 Cor. 4.6 John 5.25 1 John 2.27 2 Cor. 3.18 and 2 Cor. 4.6 He speaks to us Efficaciter Effectually so as if our hearts were dead within us yet he will revive them John 5.25 To this end he hath given us the annointing even his spirit in our hearts to teach us all things 1 John 2.27 You see then what great reason we have to hear him speaking in all these respects See then that you hear him speaking and despise him not for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven saith the Apostle Heb. 12.25 Heb. 10.28 Numb 15.32 Numb 16.49 Heb. 12.25 they that despised Moses Ministery escaped not Heb. 10.28 The man that gathered sticks on the Sabbath day contrary to Moses Law was stoned to death Corah Dathan and Abiram that murmured against him were swallowed up by the Earth and they that took their parts were destroyed and can you think to escape if you despise the Ministery of the Son of God and turn a deaf ear to Him when he speaks to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to it therefore saith the Apostle for it is as much as your souls are worth This is a heinous crime indeed Object you 'l say but we are none such It is well if you be not Resp but let me tell you Many will be found despisers of Christ who yet have a good opinion of themselves It may be that thou art no open despiser of him none of those that send after him Luke 19.14 Luke 16.14 to tell him plainly that they will none of him to Reign over them nor of the number of those who hear but deride his sayings as did the covetous Pharisees but art thou not one of those that when he speaks and calls for attention putt'st him off with frivolous pretences and excuses as did those Recusant Guests who were invited to the wedding Feast I have bought a yoke of Oxen saith one hired a Farme Luke 14.18 saith another am new marryed saith the third and must be excused So I have this businesse in hand such a way to go I cannot to Church to day to hear Christ Or if thou dost hear dost thou not hear dully and drowsily negligently and carelesly entertaining his Doctrine like a tale that is told of no concernment If so then a beit you be not found in the former rank of Despisers amongst open and prophane ones yet you will be found in the other amongst secret and close despisers of him and it will be required at thy hands But Christ is now in Heaven he speaks not to us Object How then do we despise him He that heareth you heareth me Resp Luke 10.16 and he that despiseth you despiseth me saith Christ to his Disciples and in them to all the Faithful Ministeâ—s of the Gospel when any of
time we be necessitated to keep company with sinners and wicked livers either in regard of Divine Ordinance which doth require it as 1 Cor 7.10 11 12. and so in other Relations Or by an Act of Divine Providence which doth administer it as Luk. 14.15 let us so associate with their Persons as that we cōmunicate not with them in their sins Society in sin may not be had with the best Luke 14.15 Si cum malis non tamen in malis Society Inward may not be had with the worst but Civil Society may be had with all Secondly As the Church is a Vineyard in regard that it is not presently brought to perfection upon the planting of it then it may lesson some that are of the Schismatical separation who because of some infirmities that are in a Church will not own it to be a Church Should we separate for some defects and wants to what particular visible Church on Earth will we associate our selves Only the Church Triumphant in Heaven is absolutely perfect and without blemish Corruptions in any Church call for a Reformation but all corruptions do not warrant a Separation Corruptions in mens manners do not for albeit in private conversation we are to separate from the society of notorious Offenders except in cases before excepted yet a separation from a particular visible Church 1 Cor. 5.11 cannot be thereby warranted The Church of Corinth was a true Church notwithstanding their manifold disorders And the Church of Ephesus a true Church 1 Cor. 11. Revel 2.4 Cap. 2.13.14.15 Vers 20. Revel 3.1 Vers 16.17 notwithstanding her declinings So was the Church of Pergamus notwithstanding she was seated in Sathans circuit and pestered with the Sect of Baalamites and Nicolaitans Thyatyra a true Church notwithstaning her Jesabellizing So was Sardis notwithstanding her secure deadnesse And Laodicea notwithstanding her lukewarmnesse poverty and nakednesse All these Churches had their failings in point of manners yet were they the Churches of Christ and might not be seperated-from for that God had not forsaken them God indeed had threatened some of these that if they would not repent and amend he would unchurch them and take his Candlestick from among them but till he put his threat into execution and removed his Tabernacle and worship they were to be acknowledged and reverenced as the true Churches of Christ So such corruptions may be in a Church as deserve God should forsake it and for which God in his word hath threatened that he will forsake it but before it appear that God hath indeed forsaken that Church which doth not appear but the contrary so long as God continueth his word Levit. 26.11 12. Psal 76.1 2. and doctrine of salvation to a people Levit. 26.11 12 Psal 76.1.2 we may not forsake it It is not then Corruption in manners that warrants a seperation from a Church it must be corruption in Doctrine Nor do all Errors that a Church holds even in point of Doctrine warrant us to seperate from it but errors great and weighty smaller errors cut not off salvation and therefore may not cause a seperation For where salvation may be had from these Assemblies seperation may not be made 1 Cor. 3.15 John 6.68 Gal. 1.2 John 6.68 Nor may all errors weighty even in the substance of Doctrine or Foundation cause a seperation for they may be held of weaknesse and through infirmity but if they be obstinately maintained and willfully persisted in then with a good conscience we may nay must seperate from such a Church as doth so maintain them Act. 19.9 Act. 19.9 And upon this ground have we seperated from the Church of Rome for whilst she onelytaught her damnable Doctrines and prest them not upon us as matters of faith to be believed on salvation but came with It may be our Fathers forsook her not but sought her cure But when she would not be cured but persisted in her damnable errors bringing them into Canon pressing them upon the conscience with It must be as Articles of Faith de jure to be received believed and practised Anathematizing us if we did not so Excommunicating us for not doing so giving us no room amongst them but the fire So forward were they to burn Heretiques that they counted it Heresie not to stay to be burnt as one speaks Indeed we went from them upon God's call and not upon their driving but had we upon that account left them they had little cause to chide us for leaving of them To conclude then this branch of my Admonition If any of you be enclined to seperate from the Church which hath begotten you born you in her womb and arms nursed you at her breasts and wherein God hath sealed you up to himself in Baptism Examine well what errors those are that are in her and of what nature they are before you seperate good consideration must be had that they be fundamental and maintained with obstinacy and then what well-grounded assurance you have that those errors are repaired and no other as great as those admitted in that other Church to which you joyn your selves Errors there will be in all Churches and to think to find a Church without any imperfection you must then as that Religious Emperour Coustantin◠said to Acesius Hos Eccl. Hist Lib. 1. c. 7. a Novatian Bishop one of the same humour set up a Ladder to Heaven and climb up thither alone In the mean-time mark how St. Jude hath marked such as seperate themselves from our Church-assemblies under pretence of corruptions that are in it Jude 19. These be they that seperate themselvs sensual not having the spirit vers 19. Nor let any of us dream of attaining to an absolute State of Perfection here which was the opinion of the Catharists and Novatians Aquin. in Phil. 3. Lect. 29. and it is maintained by some Anabaptists and others There is a two-fold Perfection saith Aquinas Viae and Patriae The former is incident to man in the state of grace whilst he is yet a way-fairing man and a stranger on Earth the other is that which he shall have in the State of Glory in his Heavenly Country Of the former we now speak We deny not but there is a State of Perfection attainable in this life which we are willed to seek after Math. 5.48 Heb. 6.1 Gen. 6.9 2 King 20.9 1 Cor. 2.6 Phil. 3.15 Math 5.48 Heb. 6.1 And confesse that some have bin said to be perfect in this life as Gen. 6.9 2. K ng 20.9 1. Cor. 2.6 Phil. 3.15 But we must distinguish again This is two fold First of Justification that admits of no latitude neither magis nor minus it is perfect in all and that the first hour one is as perfectly justified as another This is here to be had The other Perfection is of Sanctification and this is either Partial or Gradual of Parts or Degrees the former is when the
they bring forth no fruit and these kind of branches soon dye and admit of a cutting off not having the sap of grace ministered unto them from the stock Others are bearing-branches such as are both externally and internally engrafted into Christ and receive sap from him and bring forth fruit in him These shall live and abide for ever And unlesse thou beest such a branch engrafâ—ed into Christ by a true and lively faith and made one with him as the Branch is with the Vine Thou wilt perish eternally for all thy outward Profession How these may be known from the other we shall shew you afterwards Lastly If the Church be as a Vineyard despicable when it hath left bearing Oh! then look unto your selves that you cast not your leaves and become barren Indeed there is no Vine but hath a Winter season but still the sap remaines in the Root and after it is cut and hath bled it recovers it self again and brings forth abundantly as before In case it do not it is good for nothing but for the fire as God shews Ezekiel in that Parable Ezek. 15. Ezek. 15. Hast thou then bin forward and fruitful in works of piety mercy c. but now hast given over bearing make use of God's corrections bleed for thy provocations and recover those things that are ready to dye in thee for fear burning be thy end And so much of the Uses which we may make of the Allegory in general in that the Church is resembled to a Vineyard Now something of the Unity of it and Gods propriety and Interest therein would be said Vineyard Text. It was One not Vineyards many And from hence we may conclude that The Church of Christ is one Doct. and but one My Dove my undefiled is but one saith Christ of his Church and she the only one of her Mother Cant. 6.8 9. And yet there were threescore Queens and fourscore Concubines and Virgins without number Cant. 6.8 9. As if Christ should say There are a great number of people and Nations of Churches and Assemblies Dr. Hall Paraph. in loc which challenge my name and love and seem to plead a great Interest in me and much worth in themselves Yet thou my true and chaff Spouse pure and undefiled in the truth of my Doctrine and the imputation of my holinesse art one in thy self and the onely one in my love Thou art she that Gal. 4.24 Jerusalem which is above us all acknowledgeth for her onely true and dear Daughter Psal 144.15 Psal 87.3 Joh. 10.16 1 Tim. 3.15 1 Cor 12.12 Eph. 1.23 Object Gal. 1.22 Rev. 1.20 and whom all Forraine Assemblies which might seem to be Rivals with tâ—ee of this praise do applaud and blesse in this estate saying Blessed is this people whose God is their Lord. And thus it is termed a City not Cities A Sheepfold not Sheepfolds A House not Houses One body Mystical not many And it is an Article of our Faith to believe the holy Catholique Church not Churches But we read of Churches Paul was unknown by face as he saith unto the Churches of Judea which were in Christ Gal. 1.22 So Revel 1.20 The seven Candlesticks are the seven Churches How then is the Church but one The multiplicity of Particular Churches do not hinder the unity of the Catholique all these are but parts of it Resp Multae Ecclesiae una Ecclesia Aug. as one tree that hath several arms and branches Many stones make but one house many houses one City many Cities one Kingdom so many men one particular Congregation many Congregations one visible Church many Churches one Catholique One. Or as the Ocean-Sea is but one in it self yet running by divers Countries and Coasts hath the name according to the Coast it runs by As the English Sea the Irish Sea the German Sea c. yet all but one Sea So we distinguish of Churches yet all is but one and the same One Catholique Church and no more For it hath one Head and no more Reas Eph. 1.22 2 21. Colos 1.18 2 19. Christ is the alone Head of his Church and can have no other partner to share with him in this Dignity Ephes 1.22 2 21. Colos 1.18 2 19. It is great arrogancy in the Pope to Style himself Caput Ecclesiae the head of the Church But they distinguish of Heads There is a Principal and a Ministerial Head the Pope is onely the Ministerial Christ the Principal But the Prerogative of the Head is not to serve and minister but to command and govern In different respects one may be said to have divers heads for besides the natural head which every man hath he hath a Spiritual Head which is God and a Politick Head which is the Soveraign Magistrate but there is nothing in the World that can have two Heads of the same respect and rank but it is a Monster and so should the Church be if it had both Christ and the Pope for Heads Albeit one be above and another under as they pretend for that their Headships is of one and the same kind Spiritual Secondly It is One for that all the godly are Mystically united into one Body Ephes 4.15 16. Rom. 12.4 5. 1 Cor. 12.12 13 20 27. Gal. 3.28 1 Cor. 10.17 As we are knit to the Head by Faith so are we knit one to another by Love and Charity The members of the body are many some have a higher place and more honourable Office than others yet the Body is but one So is it in the Church Jew and Gentile Bond Free Male Female all one in Christ Gal. 3.28 This is lively testified and expressed in the Use of the Sacrament of the Lords Supper 1 Cor. 10.17 We being many are one bread and one body many graines of wheat go to make one loaf and many members make up the body of Christ And as one body can have but one head so one head but one body Thirdly It is one in respect of the visible profession of the same service to God holding the same entire Doctrine of Fundamental Faith and Religion acknowledging one and the same God believing in one and the same Father even the Father of our Lord Jesus Christ and one Saviour and Mediator betwixt God and Man having one Hope one Faith one Baptisme one Spirit to quicken us Ephes 4.4 5. and one Law to guide and rule us Ephes 4.4 5. Now let us briefly Apply this Basil Reports with astonishment what he found by experience in his travails Ascet p. 186. that when in all Arts and Sciences and Societies he saw peace and agreement yet onely in the Church of Christ for which he died he found discord Vse 1 Needs must their sin be great who break the Churches unity by their heretical opinions and make a rent in her by Schismatical distractions This was the disease of the Church of Corinth she fell asunder
the Church of God is the onely soyl for plants to thrive in And being so Have we not great cause to blesse God Vse for that the lot of our Inheritance is fallen in so good a soyle and to sing with David The Lines are fallen unto me in pleasant places Psal 16.6 yea I have a goodly heritage This was that One thing which he did with so much earnestneâ—s desire of God Psal 27.4 that he might dwell in God's house for ever Psal 24.4 The happinesse of such as have that priviledge he doth highly magnifie and set forth Psal 24.4 Psal 84.4 10. Psal 84.4 preferring a door-keeper's place in Gods house to all worldly pomp and dignity out of the bounds of the Church vers 10. It was not for nothing Gen. 9.27 that when Noah blest his Son Japhet for his filial affection and goodness in covering his nakedness he prayed onely that God would perswade Japhet to dwell in the Tents of Sem for in desiring that he desired the salvation of him and his posterity Out of the Church there is no salvation ordinarily to be had but salvation is in it The Tree of Life grew no where but in the midst of Paradise Nor is Christ to be found nor life eternal to be had other where than in the true Catholique Church of Christ His promises are only made unto his Church His Covenants only drawn up betwixt Him and the Church to be out of the Church is to be without the Promise Eph. 2.12 without the Covenant without Christ without God in the World and without these without happinesse without Salvation But the Papists say that they are the Catholique Church and that all others being out of their Church and communion Object must needs perish eternally Schismatiques and Seperatists they say that the true Church is amongst them and them only and that all other are but limbs of Antichrist false Churches and not the true one Indeed the Church of Christ whereof we confidently averr that we are members is crucified as Christ the head thereof betwixt two Theeves Resp Papists on the one hand and Schismatiques on the other and it stands us much upon and is of great concernment that we be able to justifie our standing and that we are indeed the true Church of God and that this is the true grace of God wherein we stand 1 Pet. 5.12 The safest and onely infallible way to find out the true Church is by the Scriptures as Austin shews The question is saith he Aug. de unit Eccl. c. 2. speaking of the Donatists who held their heretical and particular faction to be the true Catholique Church as the Papists at this day do theirs Where the Church should be What then shall we do shall we seek it in our own words or in the words of our Lord Jesus In my Judgment we ought rather to seek the Church in his own words for thaâ— He is the truth and knowes his own body Now we read John 4.22 in that conference that was betwixt Christ and the Woman of Samaria John 4.22 that our blessed Saviour thus determines that Question which was betwixt the Jews and the Samaritans viz. Which was the true Church of the two and who had the true worship Ye worship ye know not what saith Christ we know what we worship for salvation is of the Jews The reason that He brings to prove the Jewish worship true was this They had the word of God amongst them the doctrine of salvation giving them direction how to worship God savingly and that by salvation there is meant the word of God and the Ministery thereof appears in that it was the chief Prerogative which the Jew had above others as appears Psal 147.19 Psal 147.19 20. Rom. 3 2. 20. Rom. 3.2 and so is mentioned there by our Saviour besides it was that whereby the Jews knew how to worship God aright else there had bin no consequence in this Reason We worship that we know for salvation is of the Jews And Lastly The salvation spoken of is that which was to be derived from them to Gods people of all Nations the very same in effect with that of the Prophet Isaiah Chap. 2.3 Isa 2.3 The Law shall go from Zion and the word of the Lord from Jerusalem before Christ's coming in the flesh the Jews were the onely Church and all that professed the true Religion of God Est 8.7 Rom. 9.4 Math. 15.24 Luke 24.47 Acts 11.19 Rom. 1.16 Acts 2.41.44 Rom. 15.26 11 24. received it from them and joyned themselves unto them for to them pertained the giving of the Law Rom. 9.4 After Christ's coming in the flesh the Gospel was first Preached unto them Math. 15.24 Luke 24.47 Acts 11.19 And though many rejected the word yet many amongst them were the first that embraced it Rom. 1.16 Acts 2.41.44 And all Churches of the Gentiles gave special honour and respect unto the Church of the Jews as to their Mother Church Rom. 15.26 and were grafted into that stock Rom. 11.24 So then we cannot doubt but by Salvation in that place the Doctrine and means of salvation must be meant as it is in other places of Scripture Heb. 2.5 And from hence it is evident Heb. 2.5 that the Profession and Preaching of true Doctrine in all fundamental points is the onely proper and certain note of a true Church They of the Roman Church give us many Notes whereby the true Church may be known which they bring as Arguments to prove themselves to be the true Church and no other as Universality Antiquity Succession c. to the number of fifteen are given by Bellarmine De notis Ecclesiae supposing to do that with number which he could not do by weight but Christ doth not determine the question in the place before quoted nor else where by any of those marks but by this Note the Doctrine of salvation which was amongst the people It was a Church wherein salvation might be had and therefore the true Church of Christ This was the chief Badge and Cognizance of the Old Church whereby it was known to be the Church of God Rom. 3.2 Rom. 3.2 And this is the Cognizance of the true Church under the Gospel as appears AAs 2.42.47 Acts 2.42 47. where the Holy Ghost gives an exact pattern of a true Visible Church for all succeeding Ages to be examined by and conformed unto that if our state and standing in the Church were questioned true Believers might be able to justifie themselves and convince all false Churches whatsoever And that from the prime of the Primitive Church the first visible Church after our Saviour's Ascension and so a fit pattern for other Churches to be censured by Where the word of God is soundly and truly Preached Sacraments administred the Duties of Prayer to God and Love to our Brethren Religiously and conscionably practised there is a true Visible
was the Figure saith one the other nine the Cypher thus you have heard the point largely proved now hear it applyed Our English Nation stands deeply guilty of this sin God hath done as much for us Use 1 as ever he did for Israel he hath chosen us out from all the Earth and severed us after a sort from all the World Toto dâ—visos â—â—be Britamos that we might be a pattern of his bounty He hath setled this our English Vineyard in a very fruitful Hill eminently Fat and Fertile richly provided of all fruitful Commodities Insomuch that as Pliny the younger writes of Aegypt Plin. in Faâ—â—gyr She was wont to bâ—ast that she owed nothing to any Forrain streames for her fertility being aboundantly watered by the sole inundation of her own River Nilus The same may this our little Iland say in some sort for she hath moysture enough in her own shell Other Nations stand in more need of us then we of them We have bin throughly fenced in as the mount was within the Râ—yles with the hedge of divine protection which hath bin as a brazen wall about us Never had Land more convincing proofs of Omnipotent tuition both against Forraign Powers and Home-bred Conspiracies than ours It is hard saith a Reverend Prelate of our Church who hath wrote a whole discourse of this Subject to find any Precedent even amongst the people of God B. B. Carleton his Thankful Rememb of God 's mercies Epist Ded. since the time wherein God shewed his miracles in protecting the people of Israel that for so many years together have bin continually preserved and delivered from so many so cruelly intended so dangerous assaults as we have bin He hath picked the Stones out of this his Vineyard Those Popish Laws and Statutes which did inhibit the worship of the true God together with those false Doctrines of Popery and Heretical pravity wherewith this our Land and Nation was formerly tainted and made us a true Orthodox Church eminent for puriâ—y of Doctrine and reverend administration of the Sacraments He hath planted this his Vineyard with his choysest plants Princes of the best for Learning and Piety Judges of the best for Prudence and Gravity Divines of the best for Soundnesse and Integrity c. All of the best and choysest insomuch that no people under Heaven were able to compare with us herein Nor hath any Watch-Tower in the Christian World bin better furnished with vigilant and careful watchmen than this which he hath in his English vineyard Other Nations excell us in Glorious Buildings Temples c. but for Pulpits England hath the praise Nor do we want a Winepresse therein godly and wholesome discipline in the execution whereof when man hath failed he hath turned the screw himself following us sometimes with Famine sometimes with Pestilence and lately with the Sword that what is in us might be made known and that he might fetchout such juyce as might beseem Repentance and new Obedience And now Israel what doth the Lord thy God require of thee as Moses sometimes said so may I say to thee O England Deut. 10.12 Something Questionlesse is expected that should be returned though not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Recompence for these Favours yet as Testimonies and signes of Thanksfulnesse to so good and gracious a God who hath so well deserved of thee which cannot be lesse then fruit I looked for Grapes saith God of Israel such as in Nature Quality and Quantity Isa 5.4 may be something answerable to his Love Care and Pains bestowed The like looketh he from us without doubt but what findeth he what return have we made unto him Have we not with Israel despised the pleasant Land Psal 106.24 Psal 29.11 Psal 122.7 Psal 106.24 That blessing of Peace tâ—e Câ—ild of Heaven and Plenty the Child of Peace wherewith God hath promised to bless his People Psal 29 11. and for which David so earnestly praâ—ed Psal 122.7 It hath bin undervalued by us and vilified a noâ—gst us And the sword one of the deadlyest arrowes in God's quiâ—er preferred The fence which hath bin made about us we have plucked up with our hands and trampled upon with our feet God's Laws are openly transgressed and Mans's Laws cannot be heard for the noyse of Drumms and Cannons our discords and contentions have â—ayd open a wide gap both for the Bear of the Wood and for the Fox of the Field â—oenter Those Stones of Popish Doctrine and Heresie cast out and exploded by our Church long since are cast in again and whilst we seemingly drive our Innovation and Popery at the foredoor we let it in at the back and have proved our selves to be the best Friends to it that it hath found in England these many years Our Watch-Towers have bin empty through our own wickednesse and cruelty how many of Gods faithful Watchmen have we beaten and buffeted slaundered and pillaged cast out and Imprisoned killed and murdered for a constant discharge of their dâ—ties in telling Israel of their sins and Judah of her transgressions Our Winepresse is broken down in respect of humane Discipline and whereas we complained of a bad one now we justly may complain for want of One God indeed hath set up his Presse amongst us he hath scruzed us with many Judgments and Afflictions but if you would know what liquor comes from us take a taste from the mouth of a Prophet What he said of Israel is too too true of this our English Nation Hos 4.2 The Lord hath a Controversie with the Inhabitants of the Land for that there is no truth nor mercy nor knowledge of God in the Land Hos 4.2 3. What then Swearing Lying Killing Stealing Whoreing and so we break out into horrible outrages so that blood toucheth blood murtherers are so frequent that there seems to be no intermission of blood shed Is not all this spoken of our times think you Exod. 7.20 24. The waters of Aegypt being turned into blood were loathsome to the Aegyptians so that they could not drink thereof Exod. 7.20.24 and whose soul doth not loath to taâ—e of such liquor I spare to speak of the Pride Avarice Luxurie Contempt of Gods Ordinances Violation of his Sabbaths that is generally to be found amongst us These be the fruits wherewith we requite God for all his mercies in planâ—ing fencing weâ—ding watching over us O â—elt it not in Gath 2 Sam. 1.10 How happy had it bin for us if we had not given advantage to our enemies to censure our Profession for these our foul enormities This is a Lamentation and shall be for a Lamentation Ezek. 19.14 Ezek. 19.14 But what is generally said o fall is as good as not spoken at all I must weave my net a â—ttâ—e closer it I would fish successefully Who is there amongst you all that hear me that can wash his hands from the guilt and stain of this base
Bishops saith Eusebius And two hundred thousand people were slain in the garboyle which followed upon the Schisms of Popes saith Walsingham Fourthly Whilst the Guides of God's People Amphisbena-like strive one against another which should be the Master-head the Body is in danger It is impossible to follow our Leaders when their Faces look a contrary way and their backs are to each to other Quem fugiam scio quem sequar nescio as Cicero sometimes said of the faction betwixt Caesar and Pompey Our peâ—ple know not what to do when their guides call them contrary waies and they are so distracted that many times they put on a resolution to fly all and follow none These are some of the evills which Sathan knows will follow upon our discords and contention And these in a great measure we have found to be the effects of our discords and contentions which we have reason to bewail and not onely so but in the second place Use 2 To pray earnestly to God that he would be pleased to compound those differences that are amongst us and work a holy concord amongst his Servants and blesse and prosper all pious and lawful undertakings this way and to guide his Servants that go about that work that it may be successeful so far as it may make for his Glory and the Churches good It is no easy task that is undertaken It had not need to be a shaking hand that drawes strait so small a line far more comfortable would it be if God so please to take away the Subject of the Quâ—stion saith one that those who are of one Family may be of one heart and mind Let us pray for this so far as may stand with God's good Will and let us endeavour in our several Callings and places to procure it Such was the desire of Mr. Calvin of the Churches peace that he professed he would willingly travail over all the Seas in the World to put an end to the differences of the Church Blessed are the Peace-makers Math. 5.9 Math. 5.9 And so this Doctrine is of Particular Use both to Magistrates and Ministers to Ministers and all the people of God Use 3 If the Dressers should be as one in the Service of their Master then far be it for Magistrates and Ministers to counter-work one against the other seeing the Magistrate is as you have heard the Minister of God as well as the other Both are employed to do service for one Master These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 Ezek. 37.18 19. Ruth 4.11 like those two Sticks or tallies mentioned Ezek. 37.16 19. are to be one Both together like Rachel and Leah will better build up the House of Israel the Church of God then asunder when Magistrates Christ's Substitutes in his Kingly Office and Ministers Christ's Substitutes in his Priestly Office stay one another as Butterâ—sses below or Spars above then all stands film but if dâ—scord arise betwixt these both Callings suffer by it As Sampson herefore said unto his Bâ—ethren of Judah Swear unto me that you will not fall upon meyour selves Judg. 15.12 Judg. 15.12 so may the Minister say unto the Magistrate and the Magistrate unto the Minister for if contentions arise be wixt theâ—e and one seeks to pull the Sword out of the others hand we may say as Jocasta sometimes said weeping over the malice of her two sons Eteocles and Polynices Senec. in Thebard Tu times illum ille te ego utrumque sed pro utroque Thou fearest him and he feareth thee I fear you both because I fear the destruction of you both Yet more Particularly God's Ministers of the Word are especially interessed in this businesse and to be exhorted seeing they are as one that with one heart and hand they give themselves to the Lord's work Mark 9.49 Aug. Epist Hier. inter opera Hier. and be at peace amongst themselves Augustine passionately lamented the differences that were betwixt Hierom and Ruffinus two famous Pillars of the Church and dressers of God's Vineyard Wo is me saith he that I cannot find you both together how am I moved how am I greived how willing would I be to fall down at your Feet I would weep according to my Power and begg according to my Love now of the one for the other and then of both for both and for others also who with great perilland scandal see you that you would not suffer these great dissentions to spread And great cause we have to do so for First It would be remembred that all our Labours should meet in that one term the edifying of the Body of Christ that is his Church Eph. 4.12 Ephes 4.12 Now the Church of Christ is not built up with blowes and noise The Matter of the Temple was framed in Lebanon 1 King 6.7 at the setting of it up in Zion no stroak was heard neither of Axe nor Hammer Confusion of Languages hindred the building of the Tower of Babel Gen. 11.5 so variety of opinions and strife of tongues is a great lett to Temple-work whilst our Languages are so variable that we cannot understand each other or for our Impatiency will not the progresse of the Church is hindered Our contentions are a scandal to those that are without and a great hinderance to those that are within It keeps many from us opens the mouths of many against us weakens the hands of such as remain with us and encourageth others to forsake and leave us when as by Unity and Concord the credit of our Ministry would be greatly strengthened our Doctrine more regarded and become more fruitful and powerful in the hearts of our people as appears by that we read 1 Cor. 14.25 1 Cor. 14.25 Where the consent and agreement that was found amongst God's Servants in their Ministry is rendred as the reason of that ignorant man's falling down on his face and worshipping this extorted from him an acknowledgment that God was in them indeed Secondly The great advantage that we give unto the enemies and adversaries of the Truth would not be forgotten Melancthon a man famous in his Generation perswading the Protestants in his time to be at peace and unity propounded to them a Parable of the Wolves and Dogs who were marching to fight the one against the other the Wolves sent out their Scout to know the strength of their Adversary the Scout returns and tells the Wolves that indeed the Dogs exceeded them in number but yet they needed not to fear them for he had observed that the Dogs were not one like another Besides he had observed in them that they did march as though they were offended rather with themselves than with their enemies grinning and snarling yea biting and tearing one another as if they would save their enemies a labour nor did they keep their ranks nor observe any order in their march wherefore let us not be discouraged said the Scout to the Wolves but
12.2 When the Rent Day was come He sent that he might receive of the Fruit of the Vineyard Mat. 22.2 He allowed these Farmers time to make their Rent before he sent for it all which time he forbore with patience This God doth that he may be justified Reas and every mouth stopped before Him Should He require work and not allow time to do it in it might be thought Tyranny in Him as it was in Pharoah to require the tale of Brick of the Children of Israel and yet allow them no straw wherewith to burn their Brick nor yet time to gather it But we read of that Figg-Tree which grew by the way-side that it was cursed for its barrenesse Object Mark 11.13 Resp when the time of Figgs was not yet come Mark 11.13 Some answer it thus Had not man fallen that Tree had not bin barren for before the Earth was cursed for Man's transgession all Fruits should have bin more frequent and aboundart yea almost continually like the Trees in the Paradise of God And so our Saviour to shew not onely his Power but his Righteousness cursed it because it was not so fruitful as it was by Creation taking no notice of the unfruitfulnesse of it or of the wanâ— of Fruit which came to passe at this time of the year by reason of the Curse through our corruption Secondly That may be understood of the Vintage and time of gatheâ—ing Figgs according to that of Mathew Math. 21. 21.34 When the time of fruit grew near that is of gathering and Inning of it which not being yet Christ might well expect Fruit from it Thirdly Although the time of Ripe Figgs was not yet yet green Figgs might have bin upon it It was a season for some Fruit Vid. Danaeus Quaest. in Evang. secund Marc. Quaest 48. p. 192.163 albeit it had not attained to its perfection The Figg-Tree as before hath bin shewed you is a plant if not altogether barren that yields a continual succession of encrease whilst one Figg is ripe another is green Christ looked for some Fruit from that great shew of leaves had he found but green Figgs only it is likely that it should have escaped blasting Fourthly That punishment was not inflicted properly on the Figg-Tree but upon fruitlesse and barren professors signified by that Figg-Tree That which was done to this Figg-Tree was done in a figure Mystically and Parabolically Seda For Christ did not onely speak Parables but work Parables and this was no other then a Real Parable of His and that which Christ aimed at herein was to teach his Disciples and us in them how much he hated an unfruitful Profession and to foreshew what judgments should befall that barren Generation for their unfruitfulnesse For this end he took the liberty to destroy that Planâ— though without fault and well he might for as he made all things for his own glory so he hath power to use them at his pleasure that his Church may be edified and his own name glorified It is an ordinary and usual Plea that is brought by many Vse want of time They would Hear Read Pray c. but they have no time to do these things why how comes that about God requires no Duty of us but he allowes us time to do it in if we had but wisdom to apprehend it there is a time allotted to every purpose saith Solomon Eccles 3.1 9. Eccles 3.1 9. there is no Action nor Accident intent and event incident to the affaires of this life but hath some part and portion of time layd out for it Indeed there is no part of time there mentioned for Repentance and bringing forth of good Fruits nor is there any part of time layd out for sin and doing ill and the reason may be this for that well-doing is a duty which must be concurrent with every moment of time The businesse of Salvation is to have every season nor is there any time or season allowed for sin no moment of time should be allowed to it yet that which should have a share in all seasons hath the least and that which should have no part of time hath the most It is no want of time but waste of time we have cause to lament we are wanting to our selves and that will make to our greater condemnation as in the next point you shall hear Use 2 Let no man be offended at the leasurely-pace that God's Justice walks God allowes to the barrennest Tree a time and a fitting time for the bringing forth of Fruit Let none grudge any that time which God hath lent them 2 Tim. 2.2 25. Ubi paterfamiliâs largus est dispensator ejus non debet esse tenax Ubi Deus Benignus est homo non debet esse Austerus Aug. Psal 13.3 94 3 4. Jer. 12.2 3. but patiently waite proving if at any time God will give them Repentance Where the Master of the House is liberal the Steward should not be hold-fast and miserable where God is merciful man should not be cruel And yet the very Saints of God seem sometimes to be somewhat troubled at God's patience Psal 73.3 94 3 4. Jer. 12.2 3. But that should not be If God in Justice had destroyed the Samaritans when the Apostles would have had them destroyed How should they afterwards have bin converted by the preaching of Christ Had Demas bin hanged as soon as ever he began to play the Thief how should he have bin converted unto Christ upon the Crosse or Christ have bin glorified by his confession of Him Had God taken away Paul when Paul began first to persecute the Church how should the Church have bin confirmed in the Faith of Christ by the Doctrine of Paul as now it is If thou wouldst have Fruit leave a Tree saith Augustine and if thou woulst that thy Brother should Repent grudge him not his life And so we passe to a second Observation which concerns the aggravation of the fault Doct. 2 Time allotted for bearing Fruit neglected aggravates the fault The longer time the greater crime Solomon speaking of the ignorance of man in not knowing of his time compares him therein to Birds and Fishes that fall ignorantly and suddenly into a net or snare Eccles 9.12 Eccles 9.12 And Jeremiah preferrs the brute Creature before man therein who yet is a Creature far more excellent Jer. 8.7 8. and better able to make use of his time being endowed with reason which they are not Now this must needs be an Aggravation to his sin to throw his 〈◊〉 to the ground and become like the Beasts that perish 〈…〉 he mâ—tched with a Beast is a great disparagement to man's nature and to be like to a Beast in that sense is worse then to be a Beast indeed To be a Beast is without any fault in the Creature God made it so but to be a man a Christian man yet to be like a Beast is not
his Prophets and Faithfull Servants do by vertue of their Ministerial function Hos 6.5 God will own as done by himself their regular proceedings God will back and make good in due time And these weapons which God hath put into the hands of his Ministers are in a readinesse saith the Apostle to revenge all disobedience that is 1 Cor. 10.6 Enlightned to take just vengeance upon all such persons as after they have professed the Gospel of Christ run out into flagitious courses and bring not forth fruit answerable to the profession which they make of Christ Nor may we doubt but that Vengeance is every whitt as ready in God's hand as in the Minister's mouth Acts 5.5 10. Now who sees not how busie Gods Ministers are in every Congregation with these weapons Who hears not the blows that are given with their Axes and Hammers the fearful denunciations and threatenings that are pronounced against this Land and Nation for her filthy abominations her deadnesse to tennesse and barrennesse Not a Minister that we hear but is chopping at the Root 2 Cor. 14.24 Ezek. 22.2 Psal 36.2 so that it may be truly said we are judged of all and condemned of all and so judged as that we cannot choose but see our hollownâ—sse and rottennesse yet we remain without remorse and blesse our selves in our wicked wayes till our iniquity be found to be hateful and found it will be to be so both by God and Men when the Tree is laid then the unsoundnâ—â—â—e of it will be seen if not before as was Jehoiakims doings and that which was found in him 2 Chron. 26.8 that is say some the marks and prints of his sorceries which was found in his Body after he was dead Nor hath the Ministerial Axe onely bin at work in hacking and hewing at the Root of this English Figg-Tree for so long a time But God himself hath taken the Axe into his own hand as it is his usual manner when his Ministers can do little good with their Axe or grow weary at their work he hath hewed us with his Outward and Temporal Judgments as hath bin shewed you in the former doctrine and needs must he be senslesse and secure that is not sensible hereof For about whose ears do not the Chips flye who hath not in one kind or other felt them and lyen groaning under them yet the Figg-Tree stands but it reels and totters shrewdly it is in a consuming withering and dying condition to every discerning eye both in Judgment Affection and Practise Our Saviour foretelling the destruction of Jerusalem and of the whole State amongst other signes forerunning their ruine gives this for one Many false Prophets shall arise and shall deceive many Math. 24.21 Mat. 24.11 The many Sects and errors that arise in our Church the many new and strange opinions which are held and maintained some of them fantastical others blasphemous all contrary to sound Doctrine is to be esteemed not onely as a just Judgment of God upon us for our contempt of the Gospel 1 Thes 2.11 12. Mr. Tho Fuller in his Serm. preached at Exâ—â—er on â—evel 2.5 and our not retaining the Truth in Love but as a fearful forerunner of a more grievous Judgment approaching even the removing of our Candlestick and taking away the Gospel from us God commonly saith a noted Divine moves the Candle before He removes it the light seem sick and faint before it dyes As in Mines before a damp cometh Candles begin to burn blew as by Instinct mourning their own Funeral before hand And sure y these faâ—se Teachers encreasing as they do will steal away from us the Truth of our Religion as God speaketh of false Prophets Jer. 23.30 before we are aware unlesse we lay faster hold on it then we do Jer. 23.30 for our eyes see that aboundantly verified in a great number of Professors which was foretold of these latter times they have departed from the Faith and given heed to seducing spirits and doctrine of Devils 1 Tim. 4.1 1 Tim. 4.1 they have fallen off from the grounds of sincerity and truth whereof they were once perswaded This makes us more odious to God then many fowle corruptions in life and conversation would do especially where the mind hath bin enlightned with the knowledge of the Truth Hilders com on Psal 41. Lect. 146. Levit. 13.44 Leprosie in the head was of all other Leprosies most dangerous and destructive The Priest shall pronounce him utterly unclean saith the Lord his plague is in his head Levit. 13.44 The Leper was unclean if the Leprosie was in his Hands or Feet but if it were in the Head then he was utterly unclean Many are of opinion that if a man's life and conversation be honest and fair it is no great matter of what Judgment he be in matters of Religion but they are much miâ—taken B. B. Hall Obser 51. Errors of Judgment are more pernitious then errors of Practise albeit lesse regarded The corruption of the mind is the highest degree of corruption that can be that doth not onely defile the Soul and make it loathsome unto God 2 Cor. 11.3 Tim. 1.15 Gal. 3.1 Rom. 1.28 2 Cor. 21.3 Tit. 1.15 but it bewitcheth the Soul Gal. 3.1 and brings us under a most heavy curse Rom. 1.28 which curse thousands in these dayes lye under As there is an evident withering in Judgment so is there in our Affections And this our Saviour joynes with the former Mat. 24.12 The love of many shall wax cold And Math. 24.12 this withering is not to be seen in a few onely here one and there another but it is Epidemical the disease of the whole Nation and every Congâ—â—gaâ—ion in iâ— If ever any Church might be charged as Ephesus was with leaving and forsaking her first Love Rev. 2.4 It is this Church in England which is fallen from that heat and zeal for God and his Tâ—â—th which once it had Time was when it burnt in Spirit against superstition prophanesse Blasphemy Sabbath-breaking Whoredome c. but now the sway of the times hath bin as water cast upon the coals of Englands affections What flocking hath here bin in former times unto the preaching of the Word What inciting and encouraging one another Isa 2.3 Come let us go up to the House of the Lord Isa 2.3 How many miles would men travaile to hear a Sermon how precious was the Gospel in mens esteem But our long enjoyment of it hath made us esteem it lightly and to grow weary of it as Israel did of Manna insomuch that the Cucumbers Numb 12.5 6. and Garlick of Aegypt is preferred before it Time was when our greatest delight seemed to be in the society of the Saints now we affect it not nay we rather disaffect them who are truly godly and look asquint upon them Lastly 2 Tim. 3.5 For our practise that of the Apostle 2
are all unsound and unfaithfull Ministers Mâ—ch 2.3 5.12 â—â—â—k 13.18 19. Tiâ— 1.11 But it is otherwise with such as are Faithful Merchants they are and Wise Merchants too and they desire not to sell you from Christ but to buy you and that for Christ not with feigned words but with their labours vigilancies painfulness prayers This is the price they willingly pay for you and such a Covetousnesse they have after your good and Soul's Salvation Vse 2 But it is a difficult task to perswade the World of this What can God's Ministers say or do but it shall be misconstrued as if they fought themselves therein and had some by-ends of thâ—ir own St. Paul himself could not escape that censure as appeaâ—â— by that which he spâ—â—ks 2 Cor. 12.15 16 17. And therefore be â—â—lls God to witnesse the truth of that which he said â— Coâ— 12. ◠〈◊〉 1â— 25. for their better assurancâ— which haâ— it not been needful questionlesse he would not have done ver 19. Much lesse can God's Ministers in these daies If we command exhort rebuke Ver. 19 as we are commanded 2 Tim. 4.2 Tit. 2.15 then we seek to lord it over God's Heritage and take too much upon us 2 Tim. 4 2. Tit. 2.15 and would bring all in subjection under us If we tell you of that Honour which is due to Ministers 1 Tim. 5.17 both of Countenance and Maintainance then It is in our cause that we speak 1 Tim. 5.17 1 Cor. 9.7 and Who will believe us If they urge that Text 1 Cor. 9.7 c. then they are covetous and seek yours and not you If they call for their own and that in the most peaceable manner that they can and for this end that they may be able to follow their studies and provide for your Souls then they are contentious and covetous when yet it is no Covetousnesse in you to ask for six pence that is owing nor Covetousnesse in you to ask for six pence that is owing nor Covetousnesse in any be his Calling never so mean Tapster Tinker or Cobler to live of his labour And shal the Minister be worldly covetous or troublesome in desiring to live upon his Calling Something we have said before of this and such Coleworts twice sodd will not be easily disgested We passe now from the Generall to the Particular Terms on which he desires this Favour Text. I shall digg about it and dung it By digging and dunging some understand the Use of the Keys of the Church Doctrine and Discipline both Manna and Virga must be in the Ark If either of these be wanting in the Church one of the Principal Pillars will be wanting that should support it An Interpretation that needs not be rejected Others by digging understand the preaching of the Law and by dunging the Gospel By the Law the Roots of the Tree are laid bare and open the cursed estate and condition of a Sinner is discovered and made known and by the glad tydings of the Gospel we are dunged and manured our Roots are cherished and the Tree becomes more fruitfull which Interpretation is preferred For as I conceive the meaning of the Dresser is that he would take more pains in the husbanding of that Tree than formerly leave nothing undone that belonged to his Calling neither in the Legall nor Evangelicall part of his Office In case there had been any neglect in him which hindred the fruitfulnesse of that Figg-Tree he would now amend that fault renew his pains and do any thing within his power that might further the fructifying thereof And upon these terms on his part to be performed he makes that Request that the Figg-Tree might be spared From this that the Dresser of the Vineyard promiseth to digg and dung about the Figg-Tree it may easily be gathered that Good Ministers are great Pains-tokers Their Calling is no Calling of Ease and Idlenâ—sse It is no easy Profession Doct. nor idle Man's Occupation to be a Minister There are four Beasts mentioned Revel 4.6 which stood about the Throne Rev. 4.6 the first was like a Lyon the second like an Oxe or Calf the third had a Face like a Man and the fourth Beast was like a flying Eagle These four Creatures are interpreted by the Ancients to be First and principally the four Evangelists and consequently or by a just and faire accommodation enlarged to all the Ministers of the Gospel Quatuor Animalia sunt Ecclesiae Doctores saith Ambrose All the Qualities of these Creatures must concurr to the Qualification of a faithful Minister He must have the Courage of the Lyon In Leone vis indomabilis such a courage must be in him that neither fears nor hopes should shake his constancy In Bove vis salutaris He is to be an Oxe for labour he may not be so overgrown or stall-fed as that he becomes thereby lazy he must labout at the Plough and plough the right furrow preaching for the saving of Souls and not for the sharpning of Wits In Aquila vis speculatrix He must have like the Eagle both an open Eye not winking at the sins of his People and a piercing Eye being able to look on the Sun to the constant truth of God revealed in the Scriptures In Homine vis rationatrix A genâ—e and perswasive disposition must be in him 2 Cor. â— 20 2 Cor. 5.20 Such a holy gentlenesse and appliablenesse is to be in a Minister Such Qualifications and Endowments must be in him which shew that his Calling is no idle Calling Those many Resemblances that the Spirit of God useth in Scripture to set forth thâ—ir Office and Calling 〈◊〉 2 Cor. 2 9. 〈…〉 2. 〈…〉 6 testifyeth no less They are termed Watchmen Ezâ—k 3.17 Labourers 1 Cor. 3.9 Shepherds John 10.2 Husbandmen 2 Tim. 2.6 Harvest mâ—n Mat. 9.38 Souldiers 2 Tim. 2.5 Fishermen Mat. 4.19 Builders Mat. 9.38 2 Tim. 2.5 Mat. 4.19 1 Cor. 3.11 1 Cor. 3.11 and other such like Now none of these are Callings of Ease and Idleness but of great Labour and Toyle the Minister's is no lesse laborious nay it exceeds In which respect St. Paul questions Ad haec Quis idoneus Who is sufficient for these things 2 Cor. 2.16 2 Cor. 2.16 Let us cast our eyes a little upon the pains of the Dresser mentioned in my Text and it will appear that it is no idle man's Occupation nor easy Vocation whatever the World thinks First He is a Digger and so no Loyterer there is labour and pains in that And is there no labour think you in the work of the Ministry St. Paul speaks of his labours abundant 2 Cor. 11.23 not so much in travelling from place to place as in teaching the People So Gal. 4.11 I am afraid of you Gal. 4.11 1 Tim. 3.1 lest I have bestowed on you my labour in vain So 1 Tim. 31. If any desire the Office of a Bishop he desireth a good work
good through his blessing becoming means to draw his Elect nearer to the chiefest good yea let God's Judgments go as high as they can in this World in Plaguing of the wicked Etsi novum videtur quod dicere volo saith Origen dicam tamen Though it be-strange that I will say I will say it Etiam bonitas Dei est qui dicitur furor ejus that which we call the anger of God the wrath of God the Fury of God is the goodnesse of God Luther goes yet higher Hell it self is full of God and the chief good no lesse then Heaven for the Justice of God which shines forth in the damnation of the wicked is God himself and God is the chiefest good And thus much of the Objections made against the Doctrine delivered Let me now shew you the Grounds of it Reas 1 First God is the first and supream cause of all and all second causes are subordinate unto him and but inferiour means to work his Will and in their subordinate operations they are but in the nature of Instruments to the first cause And however there is in Nature a concatenation and linking of Causes together whereby inferiour Causes are subordinate one to another yet so as that all hold their subordination unto God who is the first and principal Cause Hos 2.21 22. I will hear the Heavens saith God and the Heavens shall hear the Earth Hos 2.21 22. and the Earth shall hear the Corn and the Wine and the Oyle and they shall hear Jezreel Man standeth in need of food food is not provided without the help of the Earth the Earth is not fruitful without the Dew of Heaven the Heavens cannot send their rain without God's appoyntment So that he is the principal Cause and first Mover who sets all inferiour means on Work one Creature stands in need of another and depends upon one anothers help none of them can help or work without the next cause to which it is subordinate but all depends upon God he hears them all and by that vertue which they receive from him the first and chief Cause they have all their vertue and efficacy without which they could do nothing In regard whereof all the Effects and Actions of secundary causes are not so properly the effects of them as of that cause which is fiâ—st and principal As the Scribe is more properly sayd to write than the pen which he writeth with and the Workman to do the work rather then the tools which he useth as his Instruments in doing of the Work So the Lord Who is the chief Agent and first Mover in all Actions may more fitly and properly be sayd to effect and bring things to passe then any inferiour or subordinate Cause they being but his Instruments that he works by Who ever then may have a hand in afflicting and punishing of us they are but Instruments as the Rod or Axe in his hand to effect his good will and pleasure he it is that works by them Reas 2 Secondly To revenge is God's Prerogative Three things he reserves to himself The glory of Works and Actions the Judgment of Secrets and the Revenge of Injuries saith one And he saith no more then what the Scripture saith in so saying For it is written Vengeance is mine and I will repay saith the Lord Rom. 12.19 Where we see Rom. 12.19 1st God's Challenge Vengeance is mine 2ly His Execution of it I will Repay 3ly His Subscription of his great name thereunto saith the Lord. And that this is the Lords true Act and Deed and a Faithful Copy out of the Original St. Paul the Register of God's Holy Spirit gives witnesse with Scriptum est It is written And so we find it Deut. 32.35 Deut. 32.35 God sometimes may send us our payment by the hand of the Ministers of the Word Who have Vengeance in a readinesse against all disobedience 2 Cor. 10.6 which Vengeance is spiritual saith the Apostle 2 Cor. 10.6 and mighty through God to the pulling down of strong holds verse 6. And is to be understood especially of the threatnings and denunciations of God's Judgments against offenders but the Execution is left to God for that we know He will repay and in his own time fullfil And sometimes that Vengeance is Corporal reaching but the Body which is partly inflicted by his substitutes the Magistrate or other Messengers of his wrath Rom. 13.4 Rom. 13.4 And partly referred to the Lords own hand immediately to inflict Particularly in this Life and Generally at the last great Day of Vengeance 2 Thes 1.8 Whether Vengeance taken 2 Thes 1.8 be mediate or immediate upon Body or Soul or both We know him that hath sayd Vengeance is mine Heb. 10.13 and I will recompence saith the Lord Heb. 10.13 Reas 3 Lastly Every good thing is of God so teacheth St. James 1.17 Jam. 1.17 Now if every punishment be a good thing though not simply in it self and in its own nature but as it is a just work and having a good end as before hath bin shewed we must needs conclude that it hath God for the Authour whoever be the Instrument But this is a Poynt that needs not so much evident Demonstration as serious Consideration and right and seasonable Application which now we fall upon Use 1 From this that hath bin delivered of God's being the principal Author and Efficient of those evils which do befall us They of the Church of Rome would make the World believe that we of the Reformed Church make God to be the Author of sin and that the Adultery of David Treason of Judas c. by our Doctrine were the proper work of God which is a Devilish slander that they cast upon us This we say that in a sinful Action there are two things Actio and Actionis irrectitudo there is an Entity Being or Action and there is of that Entity Being or Action a crookednesse obliquity or naughtinesse which is Actionis Malitia as they call it unlawfulnesse transgression pravity that in every such action is contained Prim. Secun Quest 71. Art 6. Conclus Quest 79. Art 2. Conclus Act. 17.28 And so Aquinas himself doth teach us to distinguish and illustrates the same in a lame legg wherein are two qualities ability to go but inability to go upright the going and stirring that it hath is from the virtue that moveth it from God Almighty in whom we live move and have our beeing But the lamenesse and debility of the legg belongeth to another Cause Distortion Crookedness or some other Impotency in the legg it self So the action or motion it self in every evil action is from a good Author but the evil in the action from a bad Author even from the impure fountain of man's corrupt heart whose imaginations are evil and onely evil continually But our Church hath bin justified by her Children sufficiently in this poynt I passe it Use 2 There are
are to be tryed all Patience to be practised and all Wisdom to be exercised all occasions to be taken that probably may prevail to do him good still a wicked man is to be pityed still to be loved still to be mourned for and wished well unto and whoso is wanting in his duty herein hath much to answer for before God None may give over using the means of a Sinner's reclaiming till there be no hope at all And there is hope whilst there is life Should God in deed reveal unto the Church the Reprobation of any Sinner saith Augustine Aug. lib. 22. de civ Dei c. 24. the Church ought no more to pray that such a man might be saved than they are to pray for the Salvation of Devills and of damned Spirits to whom our charity extendeth not as being uncapable of beatifical Vision But that God hath not done of any one save onely of them that sin against the Holy Ghost which no private man but onely the whole Church of God is fit to judge of Yet by the Event God revealeth His Justice and cut off all hope of amendment by death And in such a Case we should rest contented and bless His Name for their ruine But this Doctrine makes against Christian Charity which teacheth us to lament for the misery of Sinners Object in their Sufferings And Esth 8.6 Can I endure said Esther to see the evill that shall come unto my People or how can I endure to see the destruction of my Kindred Esther 8.6 We must look upon the Judgments that fall upon Sinners Resp with a double aspect Look upon them as they tend to the destruction of the Creature we then lament but if we look upon them as they set forth the Glory of God's Justice we joyfully approve of them and rejoyce in them How often hath a wise Judge passed Sentence upon a Malefactor with tears in his Eyes being moved with indignation as they are Malefactors but with compassion as they are miserable men Green wood laid upon the fire both weeps and burns it weeps at the ends and burns in the middle A deep Vally is clear on the one side yet cloudy on the other so may a Christian mourn in one respect and grieve in another When Joseph fell upon his Brother Benjamin's neck his Eyes were full of tears when his heart was full of Joy These works of Justice are like to those double-faced pictures look upon them one way and you may behold an ugly shape and visage change your posture and look upon them another way and you shall see a faire and beautiful Person Look up to God and we have cause to rejoyce Look upon a Sinner and there is great cause to mourn saith Luther Luther Tom. 1. fol. 39. In short we are to be affected in all Judgments that are inflicted on Sinners as the Author of them is who delights not in them as they make the Creature miserable but as they make His Justice glorious Now let us apply the Poynt Use 1 Me-thinks this being laid to heart by such as remain obdurate and impenitent notwithstanding all the means that hath been used for their amendment should somewhat startle them It was a sad Speech and piercing that I have heard a godly Mother did sometimes use to a wretchlesse and ungratious Child whom she had often admonished over whom she had often lamented and shed tears and for whom she had often prayed but nothing prevailing with him she at length used this Speech unto him Seeing my Sighs my Tears my Perswasions will not prevail know this that the time is coming if God gives thee not Repentance that I shall rejoyce in thy condemnation and destruction And it is a truth For however in this World we cannot but condole and bewail the misery and ruine of those we do affect as David did his Absolom albeit we rest satisfied with the righteous Judgment of God therein yet at the last day there will not be the least sorrow for it we shall as well rejoyce in their Damnation as in the Salvation of others Oh! What wofull Lamentation will wretched Sinners make at that day when there shall be found not any Friend to pity them to send forth one Sigh for them nor shew any Compassion unto them Mâ—serable Creature to whom wilt thou turn thee Not amongst all the Celestial Company shall you find one Comforter in that day of Vengeance Not one to speak a word for you No Dresser of the Vineyard no Minister no Intercessor to be heard making such a suit for an unprofitable Figg-Tree Lord spare it one year more Children may call upon their Parents begg their Prayers desire some tender Compassion from them but to little purpose Parents may desire their Children to speak one word for them and in their behalf they may adjure them by the Womb that bare them and Papps that gave them suck to think on their misery and solicite on their behalf but all labour is lost No Compassion no naturall Affection will be left no regard will be had of Kindred Friends Alliance c. God's Glory onely shall be regarded by the Godly They will not only be satisfied and contented with the just Judgments of God upon you but blesse God for it and rejoyce in it Use 2 And whilst we are here upon the Earth let us learn to glorify God in respect of His Justice and to conform our Wills in all those Judgments that befall our selves or others to His most holy and blessed Will It is a Lesson I know very hard for Flesh and Blood to learn By nature we are apt to question the Righteousnesse of God at least secretly in our hearts in many of His Judgments Rom. 3.5 as the Apostle intimates Rom. 3.5 Is God unrighteous that taketh Vengeance I speak as a man As if he should say I make not this Objection of my self but every natural man is apt to speak and think so and judge amisse of God's Justice and charge Him of cruelty and hardnesse as I might shew you in particular about the Poynt of Election and Reprobation How apt are men to call the Equity of God's Decrees into question and peremptorily to conclude that the waies of God are not equall in rejecting the greatest part of Man-kind and damning them for their Sins whom He had before-hand pre-ordained to destruction But why speak I of vain and wicked men We shall find that the very best of us are to seek in this Lesson we are too too apt to murmur and repine at his corrections and be discontented with His Judgments as if they were too rigorous and severe and so we judge not only of such as are inflicted on our selves as did Job and Jeremiah but oftentimes of those which are inflicted upon others David was greatly displeased because the Lord smore Vzzah with death for so small a fault as he imagined that to be 2 Sam. 6.6 7 8. in