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
and unjust practises But I will strike no longeâ— on this sad string we pass from the Figg-Tree's Plantation to its situation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his Vineyard That the Church is the Vineyard you have heard before Text. and in what respects it is so compaâ—ed here you see The Church is Gods Nursery Doct. That is the onely soyle for his plants to thrive in The Righteous shall flourish like a Palme Teee Psal 92.12 13. 1 Tim. 3.15 Psal 132.13 14. Psal 84.20 Cant. 4.13 John 10.16 Rom. 11.25 Acts 2.47 Math. 13. Aug. Serm. 137. de Temp. Reas and shall spread like a Cedar in Lebanon such as be planted in the house of the Lord shall flourish in the Courts of our God saith David Psal 92.12 13. The Church is Gods house 1 Tim. 3.15 there he delighte to dwell and there his exercises are observed there are his Courts and that is the soyle the Orchard of his delight for his plants to flourish in and that not for a time onely but for ever This is that Sheepfold into which the elect Gentiles were to be brought out of the wast Deserts of the World upon their conversion to Christ John 10.16 The fulness of them are to come in thither Rom. 11.25 and such as God will have saved he daily adds unto his Church Acts 2.47 And in this respect is the Church Militant here on Earth often compared to the Kingdome of Heaven for that it is the inlett into it Per portam Ecclesiae intramus in portam Paradiss saith Austin The fruitfulness of any plant is improved principally by four helps First The fecundity of the soyle whereon it growes 2ly The Kindly heat of the Sun chearing it up with his influence 3ly The contribution of the Clouds towards it with their dews and showrs 4ly God's blessing without which all the other are as nothing All these requisites are in the Church whereof the plants therein growing partake in an ample manner The soyle it self is fat and fruitful Cant. 8.11 Solomon had a Vineyard at Baal-Hamon which he let out unto Keepers Cant. 8.11 by which Vineyard Mystically the Vniversal Church is to be understood Christ is the Solomon that owns it The site of it at Baal hamon that is in a very fertile and fruitful place what place soever it was that was able by the heat of the Sun to bring forth store of wine Dominus multitudinis and a multitude of grapes unto the Owner Isaiah terms it Cornis filius Olei an horn of the Son of Oyl Chap. 5.1 Isa 5.1 Now by horn the Hebrews understand strength and heighth and by Oyl plenty and fatnesse we render the words in our translation A very fruitful Hill A Hill preferred to all Hills Isa 2.2 Psal 68.15 16. Deut. 32.14 15. Ezek. 39.28 Amos. 4.1 Isa 25.6 Isa 2.2 The high hills of Bashan were not to be compared with it Psal 68.15 16. Bashan was a very fat and fruitful mountain the cattle that fed upon it were very fat and strong but neither Bashan nor any other mountain on the Earth is comparable to mount Zion for fatnesse albeit they leap and insult proudly of their outward pomp and glory In this mountaine saith Isaiah shall the Lord of Hoasts make unto all people a feast of fat things a feast of wine on the Lees of fat things full of marrow of wines on the Lees well refined Isa 25.6 Needs much that be a fruitful Soyl that affoards such a Crop Secondly Semper in sole sita est Sylicius Mal. 4.2 Explained The Sun doth alwayes shine upon it as was said of Rhodes To you that fear my name saith God the Sun of Righteousnesse shall arise with healing under his wings c. Mal. 4.2 The beams of the Sun may be aptly resembled unto wings because thereby the Sun doth stretch forth and extend it self to the nourishing fructifying and quickening of all things Now look as the light of the two first dayes was collected and placed in the body of the Sun and so carryed about the World for the cherishing of things that are under it so hath God collected and placed all spirituall light in his Son John 5.21 Psal 119.50 93. John 6.63 1 Cor. 15.45 Math. 23.37 Psal 84.11 Psal 17.8 36 7 57 1. Cant. 2.3 Isa 4.6 and from him it is conveyed unto the Church which is quickned by his word and spirit as by a double beam that comes from him or to keep to the Metaphor used by the Prophets which are his wings under which his Church is both brooded and protected Math. 23.37 So Psal 84.11 The Lord is both Sun and Shield Look what the Sun is to the World the same is God to his Church And where shines this Sun but in the Church That is the Goshen where this light is and in the Ministry especially it displayeth its beames And as he is a Sun so a Shield to shadow us and defend us against all stormes and tempests that may annoy us Psal 17.8 36 7 57 1. Cant. 2.3 Isa 4.8 Thirdly This soyle is a well-watered soyle Ezek. 47.1 13. Ezek. 47.1 13. What are these waters that run from under the threshold of the Sanctuary but the graces of Gods spirit and the sacred Scriptures these are those streames which run through this Eden Psal 46.4 and make glad the City of God they cause admirable fruitfulness insomuch that on both sides of the River shall grow all kind of fruitful Trees whose leaf shall not fade nor fruit faile Jer. 17.8 Psal 1.3 Deut. 32.2 Jer. 17.8 Psal 1.3 The bigg-belly'd Clouds distill their showrs on this Earth Deut. 32.2 their dew falls on this mount Hermon which furthereth her fruitfulness Lastly whereas Paul's planting and Apolloe's watering is nothing without God's blessing A blessing is promised 1 Cor. 3.6 7. Psal 133.9 yea commanded to come out of Zion Psal 133. ult that is to fall upon the heads of those that are members of the Church With abundance of blessings will he bless his Church and People both for this present and future life And that we may not think this promise was peculiar to the Temple or Tabernacle or place of God's Ceremonial worship which had indeed some priviledges above our Temples you shall find that it is spoken of all places where God is worshipped In all places saith God where I record my name I will come unto thee Exod. 20.24 Math. 18.20 and I will blesse thee Exod. 20.24 And lest we might conceive that it was a promise made onely to the Jewish Church under the old Testament and nothing belonging to us who live under the Gospel Christ hath assured us that where two or three are gathered together in his Name that is to worship him sincerely there will He be in the midst of them Math. 18.20 there he will meet them with a blessing In all these respects it appears that
himself to us in our own Element and becomes to our souls what ever they can desire that they may be wrought upon and enflamed with a love towards him Vse 3 Again Is God a Husbandman then doubtlesse we are his Husbandry as the Apostle sheweâ—h 1 Cor. 3.9 1 Cor. 3.9 and shall we not submit to his husbanding of us The Earth is content to be rent and torn with Cuâ—ters and Shares yet it patiently endures it and returns fruit to the Plowman The Vine suffers it self to be cut and wounded and although it weeps and bleeds yet it bears and brings forth for the profit of the Vinitor Let us endure all things that God in his wiâ—dom hâ—th ordained for the making of us fair and fertil the best have much Fallow yet to be be broken up the most fruitfull Vine hath luxurious branches to be pruned and lopt off Viti non est luxuriandum Isa 28.23 24 25. better enduring the pruning hook than the fire though we bleed and bleed to death better do so then burn But God is a tender hearted Husbandman He looks on our corruptions with grief of heart and loves not to be alwaies chiding nor will he be all day plowing when he comes with his plough and harrow with iron teeth it is not to break our bones but to kill our weeds and mellow our hearts when he comes into his Vineyard with his knife and pruning book in his hand it is not to kill us but to mortify and kill those Lusts that are in us Ezek. 36.36 Isa 4.4 which if they were suffered to grow would hinder our growth in Grace and be our utter undoing God will not be wanting to us if we be not wanting to our selvs His ure hic seca ut in aeternum parcas Aug. Say with Austin Cut me burn me here that thou mayst save me hereafter and with that Martyr in those Marian dayes Here is my Back do thou beat to save my Soul from Hell's heat Vse 4 Again This may make much for our comfort that God is our Husbandman and the Husbandman of the Church A good Husbandman was of great account amongst the Romans saith Pliny Plin. lib. 18. c. 3. Cato and when they would speak in many man's praise they used to say He is an honest man and a good Husbandman But who can be compared with the Lord herein It is from him that all other husbandmen have their skill His God doth instruct him to discretion Isa 28.26 and doth teach him saith the Prophet Indeed if we should cast our eyes upon the outward face of the Church in the condition that it sometimes lyes and upon the face of our Church in the present condition as it now is all overgrown with Thorns of Errors and Nettles of Heresies and the stone wall of discipline broken down you would judge it to be rather the Vineyard of a sloathfull and sluggish man Prov. 24.30.31 then of a wise God But this our Husbandman is wonderfull in counsell and excellent in working saith the Prophet Isa 28.19 Isay 28.29 He best knows how to do all things well and proceeds with height of deliberation and knowledge in all his actions he best knows the Seasons when to begin and when to make an end he hath his time to fallow and his time to sow his Seed Sometimes his Church is as a Fallow and then no beauty appears on the face of it the hedges are broken down Hoggs let in to root the ridges groan many times with weeds and thistles great clods lye unbroken all seems to be out of order but it shall not alwaies lye thus when he hath brought it in fitting case and in case he will bring it albeit he makes use of his and the Churches enemies to do it as Psal 129.3 then he sows his Seed Psa 129.3 maketh up the hedges luggs the Hoggs that are broke in to annoy it and then some beauty shall begin to appear Psal 90.16 17. and the work of the Lord will be seen to be excellent and admirable in bringing his counsell to passe and causing all things to frame to a sweet seasonable blessed and comfortable end God hath made every thing beautifull in his time saith Solomon Eccl. 3 11. Eccles 3.11 they appear beautifull when we observe both the beginning and the end of them As it is with pieces of Tapestry which before they are joyned together we know not what to make thereof here lyes a Bird there a Beast here a piece of an Arm of a man there a piece of a Legg there a head c. but if we come a while after when each piece is joyned together you may read a perfect story Such was God's dealing with Joseph whom he purposed to advance unto high place and dignity according to that made known unto him by his dreams Gen. 37.5 9. Gen. 37.5 9. which dreams he likewise made known unto his Father and Brethren but was envyed by his Brethren and rebuked by his Father for imagining a matter so unlikely And indeed if we consider God 's working therein to bring his counsell to passe there was no likelihood at all in the judgment of flesh and blood that it would ever be First he was sold for a Slave then falsly accused by his Mistresse and thereupon cast into prison and that for a long time and there layd in Irons yet God Ps 105.18 who is wonderfull in counâ—ell and excellent in working turned all this to Joseph's good and made way thereby for his advancement so that the end was beautifull as the Psalmist shews Other Instances I might give you as in Job David c. Wherefore wait with Patience and rest assured that God will bring all to a good Issue in the end Lastly we may from hence be directed what to do Vse 4 and to whom to go with our complaints in the behalf of the Church when we see as at this day we cannot but see her annoyed and almost wasted by the Beasts of the field who have got into it and make havock Give ear O Shepherd of Israel thou that leadest Joseph like a flock thou that dwellest between the Cherubims Psal 80.1 94 1 7. shine forth Ps 80.1 94.1 7. As David there and then did fly to God and acquaint him with the injuries that were offered to his Church by the enemies thereof so should we now it is high time Return we beseech thee O God of Hoasts look down from Heaven and behold and visite this Vine and the Vineyard which thy right hand hath planted Psal 80.14 c. Vers 18. Psal 80.14 c. So will not we go back from thee quicken us and we will call upon thy name vers 18. Of this Vineyard the possession of this man before spoken of and of the Plant of note thereon growing we are now to speak A Figg-Tree planted in his Vineyard Text. A Vineyard
the Bonds of civil right and society An excommunicate Magistrate remaineth a Magistrate still and must be so acknowledged and obeyed So Ambrose obeyed Theodosius whom and when himself had excommunicated This censure onely makes them as no Christians not as no Magistrates Secondly It looseth not from the Bands of common humanity but that every thing must be administred unto such a one as is necessary for the preserving of his Life Rom. 12.10 If thine enemy hunger Rom. 12.10 feed him if he thirst give him drink Thirdly This censure takes not away natural right Such as are of the Family in consangunity or affinity must perform all duties to such a one which such a Relation hath made his due the House Bed Table must not be denyed to these from whom it was due before this Censure He that was a Brother before remaineth a Brother though not a Christian-Brother Fourthly This censure looseth not the Bands of all spiritual society but that notwithstanding it we may and must love the excommunicate in the Lord we ought to pray for him though not with him we must admonish and rebuke him still and upon his Repentance receive him like a Brother as before But this censure takes a man off first from all Communion with God's people in the Word Math. 6.7 Sacraments and Prayer and renders such a one as a Dog or Swine for whom these holy things are unmeet Math. 6.7 Secondly It taketh a man off from converse so far as necessarily we are not bound unto them So John the Evangelist finding Cerinthus in the Bath skipped out of it and such was the carriage of Polycarpus towards Marcion as witnesseth Irenaeus Sixthly The scope and end of this censure is first in regard of the Offender the salvation of his soul and recovery of him 1 Cor. 5.5 1 Thes 3.14 and that 1. by bringing of him to shame 2 Thes 3.14 2ly by working sorrow in him for his sin for the destruction of his flesh and fleshly corruption which is the ground of true Repentance 3ly That his spirit may be saved in the day of the Lord. Secondly In regard of other members of the Church that they may not be corrupted and infected 1 Cor. 5.6 1 Cor. 5.6 There is great danger in the rest of the Church to retain such wicked men in their society Better that one member be cut off Bald. Cas Cons 1134. then that the whole body perish Seventhly and lastly Vpon Repentance and manifestation of it there must be a receiving 2 Cor. 2.6 7 8. The manner how see 2 Cor. 2.6 7 8. By this you may perceive what a great Maim it is in any Church where this rod is either not used as at this day amongst us or where it is not used aright which was a great blemish and scandal to our Church when it was used being sent out for trivial causes and compounded-for before the Congregation was satisfied the keyes were too oylie being chiefly used to open a door for Mammon to fill the purse and to make men stoop before pride and affectation of Dominion so that it was become a word In nomine Domini incipit omne malum And by this you may perceive how severe a sentence it is to be justly cast out of the Church Other sentences reach unto our Bodies Goods or Liberties this to the Soul by other sentences we are committed to the Jayle but by this to Sathan which is worse then to be clapt up in the vilest Dungeon for although it damne not a man yet it damms up that man's way by shutting him out of that Church through which he must go to Heaven which being so great a danger let every one take heed of falling into those sins that may draw on him this censure for however it be lightly and slightly set by Math. 18.18 19 20. yet that sentence that is justly pronounced on Earth is ratified and confirmed in Heaven if Scripture may be believed Math. 18.18 19 20. And so we have done with the Subject considerable in this Proposition now we come to the Predicate He came and sought fruit thereon and found none Two things Text. we are here to take notice of First the Owner's Visitation of this his Vineyard and Figg-Tree He came Secondly his Acquisition He sought fruit thereon and found none Of the first his Visitation He came The Prophet David having spoken of Gods planting his Vine Psal 80.8 Psal 80.8 14. speaks afterwards of God's visiting his Plant verse 14. And indeed the Husband man or Viniâ—or's duty conâ—ists principally in these two Particulars so here we find After this man spoken of in the Parable had taken paines in planting this Figg-Tree he comes and visits it expecting to find some fruit of his Labours so Christ came first Personally in the dayes of his flesh when he took Man's nature on him John 1.11 He came unto his own Joh. 1.11 albeit his own received him not of that coming speaks the Apostle Phil. 2.6 7 8. Phil. 2.6 7 8. And secondly He came Ministerially by his Deputyes and Servants whom he sent unto them Prophets and wise men and Scribes Math. 23.24 that is Math. 23.24 Apostles Pastors and Teachers so he calleth his Servants by the Customary names of that Country These he sent and by them came to gather his Fruit and Inn his Vintage as we have it more plainly expressed in another Parable which giveth light to this Math. 21.33 42. Math. 21.33 42. That you may hence learn for your instruction is Visiting followes Planting Doct. Where God hath planted a Church or People there will he come and visit that Church and People in a pâ—culiar manner Visiting is a coming to see how things are Act. 15.36 Acts 15.36 God is sayd to visit men when he comes amongst men to work a redresse of what is amisse and so in a special manner he visits his Church when he manifests his care and providence over it and comes to see the estate of it This may be gathered from that answer which the true Church gives to forraign Congregations who demanded of her Where her beloved was that they might seek him with her My Beloved is gone down into the Garden Cant. 6.1 2. into the Bed of spices to seed in the Gardens and to gather L llies that is amongst the Assemblies of his people the Garden of his own planting there you shall find him walking there he is solacing him self with those fruits of righteousnesse which they bring forth unto him Cant. 6.2 And the Church complaining of Christ's absence so long from her is told by him in the same Chapter that he went down into the Garden of Nuts Vers 11 to see the fruits of thâ— Valley and to see whether the Vine flourished and the Pomegranate budded as if he should say Thou complainest of my benâ—e O my Church But there is no cause for I was but walked
wherein we differ we should pitty one another pray for one another love one another Polycarpus and Anicetus Bishop of Rome Euseb Eccles Hist lib. 5. c. 23. differed in opinion about Fasting and Observation of daies yet they lived in love as Ireneus witnesseth in a Letter that he sent to Victor Bishop of Rome and withall giveth this Testimony of the Church then and before his time That all such which held contrary Observations did notwithstanding hold fast the Bond of Love and Unity 'T is my Brother Parmenian said Optatius So Calvin of Luther Though Luther call me Devill I will call him Brother esteem as my Brother and the faithful Servant of Christ Without Question this wisdom will keep one Minister from branding another with scandalous names c. and cause them rather as the Ministers of this Association professâ— to bear with one anothers differences that are of a lesse and disputable nature without-making them a ground of Division Sixthly This Wisdom is without Partiality It will not have the Faith of God in respect of Persons Not this to be the Truth because such a man holds it as we fancy Hierom said but he said amisse when he so said that he had rather err with Origen than think the Truth with other men And it was too much for Nicephorus to say That he was as safe in Chrysostom's opinion as he was in the Word of God This is to glory in men 1 Cor. 3.21 which may not be We may trust too much to Antiquity The ancient Fathers and Councils are to be reverenced but not to be confided in we may assent unto them as Ancients but not as Oracles they may have our minds easy and inclinable to their opinions but not fettered and captivated thereunto The best men are but Problematical they speak probabâ—y oftentimes It may bâ— thus or It is likely to be thus It is the Spirit of God in the Holy Scriptures that speaks Dogmatically and Certainly Our dealings and proceedings are appointed to be in Yea and Nay 2 Cor. 1.20 Yea Yea Nay Nay but God's are Yea and Amen We are not then to captivate our Judgments to any one but to be informed by the truth and without respect of Persons to believe the truth and embrace the truth a from the mouth of Christ himself the Author of Truth Seventhly Without Hypocrisy Socrat. Eccles Hist lib. 1. c. 19. 25. not speaking one thing and minding another as did Arrius the Heretick who being called upon to recant his errors and subscribe to the Nicene Creed he craftily to delude Constantine the Emperour gave him in writing a Profession of Faith which he and other of the Clergy that were of his party held which was sound and Orthodox but in his bosome say some he had wrot his own and their damnable Heresies in a Paper and clapping his hand upon his bosome protested before God That that was the Faith which they believed and being afterwaâ—ds called to his Oath about the Truth of that he seemed fainedly to subscribe unto whether or not he believed as he had subscribed he carryed his former paper wherein his own opinion was written under his Arm and laying his hand on the Book swore that as he had written so he believed however he notoriously dissembled and played the Hypocrite seeking by all cunning waies and means to overthrow that Faith which he had subscribed raising up tumults in Alexandria setting the whole City in an Uproar through parts-taking which Perjury and Hypocrisy of his God severely punished for he no sooner was departed out of the Emperour's presence after he had the second time subscribed to the Canons of the Nicene Councill and craftily sworn that he believed as he had written but he was taken with a great Lask and going to the stool voided with his excrements his guts and blood together with the Spleen and Liver gushed out saith Socrates and so he died like a Dog And thus you have heard what an excellent mean divine Wisdom is of Unity and Concord and a preservative against Discord Had we but this what need we more And yet in the Third place Let us if we desire Concord practise the Lesson of Self-Deniall and be good Proficients in that Jer. 45. ult Seekest thou great things for thy self seek them not Augustine and with him almost thirty Bishops besides had learned this Lesson of Self-denial whilst they agreed either to admit partners into their See's or else to lay down their Episcopal Authority for the Unity of the Church Thus they reasoned with themselves Did Christ descend from Heaven into our humane members that we might be made his Members nos de Cathedrâ discendere formidamus and are we afraid to come down from our Sees to prevent division in Christ's Members The like zeal as Ruffinus shews was in Gregory Nazianzen against himself to avoid the troubles of the Church Si propter me est illa tempest as c. If this tempest be by reason of me take me and cast me into the Sea like Jonas and so let this Tempest cease where are those that will thus deny themselves for peace In all our Discords and Contentions in the Church there is too much Self to be seen What was said of Lucilla's faction may be truly said of the Divisions and Fractions that are at this day amongst Ministers Anger bred them Pride fosters them It were easy as one saith if it were not beyond an Auditories patience to derive all our Schisms and Contentions from the Concupiscible or Irascible Appetite and resolve them either into Ambition or Avarice or Pride or Envy Nothing hath more ruined the Church of God corrupted Zeligion overthrown Piety than the Ambition of the Clergy Korah takes it grievously that the Priestly dignity was translated to Aaron Num. 16.1 2. and challengeth Moses therein of partiality as if he had preferred his own Kindred and followed his private Affection rather than God's direction Hence arose a Schism and rent amongst the people by which means much mischief followed Numb 16.1 Diotrephes was ambitious of pre-eminency he affected high place rule and Authority over others 3 Ep. Joh. 9.10 3 Epist Joh. 9.10 and was a great disturber of the Churches quiet Arrius before mentioned being ambitious of a Bishoprick and missing it stirred up so much discord in sowing his tares of Arrianism in the field of God And what a Plague the Ambition of that Popish Prelate hath bin to the Church Who knows not with such Ambitionists the Church hath ever bin pestered which caused Luther to make this prayer A Doctore glorioso à Pastere contentioso liberet Ecclesiam suam Dominus From vain-glorious and contentious Preachers the Lord deliver his Church Covetousnesse 2 Tim. 6.5 That puts to the hand and is a furtherer of our Divisions Some make gain their godlinesse they are the golden Bells and Pomegranates which are upon Aarons
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
without mans fault and sin and so Aggravates More Particularly you shall see the Point proved in sundry Instances This aggravated the sins of the Old World as appears by that of Peter 1 Epist 3.20 God waited all the while that the Ark was preparing expecting their amendment and turning 1 Pet. 3.20 but they jeared when they should have feared and so the Flood came and swept all except eight souls from off the Earth and it was layd to the charge of Israel Jer. 8.7.8 as an aggravating circumstance of their wickednesse Jer. 8.7 8. the Fouls of the aire are preferred before them as having more skill to know their time and observe it than they had and it is rendred as one cause of their great Fall They should so fall as to rise no more vers 4. And this was that which Christ bewayled with reats over Jerusalem Luke 19.41 42. Oh! Luke 19.41 42. Enlightened if thou hadst known at least in this thy Day the things that belong to thy peace but now they are hid from thine eyes This was no small aggravation of Jerusalems sin that she knew not what concerned her happinesse No not on that their Day that time that was now lent unto them that Christ was amongst them and did Preach unto them And what was likely to follow thereupon Christ shews in the words following Thy enemies shall cast a bank about thee c. And the reason of all these fearful Judgments that would befall them is this because thou knewest not that is wouldst not know the time of thy Visitation Revel 2.21 This likewise did aggravate the sin of that Jezabel of whom we read Revel 2.21 God gave Her space to Repent of Her fornication but She had neither bea rt nor grace to make good use of it for which God threatens to cast Her upon a Bed of sickness and inflict a grievous Disease upon Her Vers 22.23 and plague all those that commit adultery with Her with many soare Judgments and that He would sweep away her followers the Children of her fornication with violent death vers 22.23 and all for that she despised this mercy of making good use of that time granted to Her to bring forth the Fruit of Repentance I shall not need to insist any longer upon the proof of the Point being in these few Instances sufficiently cleared I shall onely render you the reason of it and then come to apply it Reas 1 It is a controuling of Gods Wisdom who layes out for us the fittingest season He is the Disposer of times and hath appointed them as Job speaks of this Life Job 14.14 all the dayes of my appointed time But this choyce of God for us we sleight and think he hath not given us a due and fitting portion of time we will choose for our selves Secondly The greater the mercy is the greater is the sin in the contempt of it To neglect the time affoarded for our good is a despising of the Riches of Gods goodnesse and mercy saith the Apostle Rom. 2.4 we are said to despise a thing not onely when we set it at nought Act. 13.41 Prov. 15.5 Prov. 5.30 1 Thes 5.20 and make leight accuont thereof as Acts 13.41 Behold you despisers and wonder But likewise when we neglect to make the good use thereof which we ought So Children that follow not their Parents Counsel are said to despise it So the leight regarding and carelesse hearing of the word is a despising of it Prov. 1.30 1 Thes 5.20 And so in this Case we despise the Riches of Gods mercy when we make not the right use of his patience and long-sufferance in being led thereby unto repentance And how provoking a sin that is I shall hereafter shew you but for the present leave it to your felves to consider of And now let us put what hath bin said to some Use Use 1 By this it may appear that long-life is not alwayes a blessing it may be given for the hurt of the owner To the wicked it is not a blessing through their own default it may be prolonged and continued to fill up the measure of their sin as in the next verse shall be shewed Use 2 If this be such an aggravating Circumstance of the sin of sterility and barrennesse in not bearing and bringing forth fruits meet for Repentance and new Obedience then it makes exceedingly against this sinful Land in general and many of us living within the pale of the Church in special What Nation under Heaven hath God come so near unto in mercy in this respect as he hath to us What a long Jubilee hath this land enjoyed Jer. 13.27 how long hath God waited expecting our amendment saying as Jer. 13. last When shall it once be Not onely three years but threescore yea fourscore years and upwards have we enjoyed Halcyon dayes to the admiration of all other Nations of the World Under the Reign of Queen Elizabeth we had a flourishing Land and Church for the space of 44 years and 4 months Under the Reign of King James 22 years the Church of England flourished Under the Reign of King Charles almost 23 years 11 months till a Cloud overcast our Sun All which time we have had our standing and yet do remain in his Vineyard a growing Figg-Tree but whether this fourth year be the year of reprieve God only knows but we have cause to fear it for the time of fruit is not yet Acts 5.31 We read Acts 9.31 that when the Church had a little rest throughout Judea and Galilee and Samaria they were edified and walking in the fear of God and in the comfort of the Holy Ghost they were multiplyed But hath it bin so with us Indeed the long time of peace enjoyed hath bin an edifying time we have improved it to edifying and building never so much in any Age within such a space of time but what edifications have we reared Surely sieled Houses for our selves glorious Structures goodly Fablicks for the credit of our Worships which we have Built by the strength of our Purses as Nebuchadnezzar did great Babylon by the might of his Power and for the honour of his Majesty Every City Town Village is graced with such but the House of God lyes wast the inward Temple of our souls is not kept in good reparation Isa 1.8 It is like a Lodge in a Garden of Cucumbers like a be sieged City Isa 1.8 But I shall come somewhat closer and with Athanasius and Theophylact apply these three years to the three Ages of man Youth Manhood and Old Age and endeavour to give you a taste of the Fruit that is produced by us in each of these Years or Ages which being done I hope we shall be convinced of much guilt that lyes upon us by reason of our neglect of the time allotted us for Fruit. As for out Infancy and Childhood spent in misery and folly and ratled
to it of all the sins that ever were committed by thee or of any whatsoever as Christ had of all the Kingdomes of the World in a moment Let all the difficulties of being saved that ever yet any poor humbled Soul did meet withall or can possibly imagine or cast within it self and joyn to these all the Objections and hinderances of thy salvation that thy heart can suppose or invent yet Christ by his Intercession is able to save thee to the utmost beyond the farthest compasse of thy thoughts Do but remember this same word to the utmost and then put in what exception thou canst The sacrificing part is done and ended the price all-sufficient for all the sins that were ever committed in the World His Intercession hath now the place and by it we get the merit of his death and Passion applyed and not by any new Oblation Vse 3 Wherefore Let it be your care to come unto God by him or through him the former comfort appertains onely to such as do so Heb. 7.25 Heb. 7.25 He is the Door and the way through which onely accesse is gotten to God by Saints and Angels we have not this accesse but by Christ onely They of the Church of Rome would perswade us otherwise they tell us that Christ indeed is the onely Mediatour betwixt God and us touching Redemption but there be other Mediators of Intercession namely Saints and Angels who albeit they be not the Redeemers of the World yet they are as the Courtiers of Heaven and speak a good word for us and so may be come unto by us But what warrant have they for this distinction in the word That Saints living on Earth may intercede for us and How we shall shew you anon but that the Saints departed do it for any particular Person we utterly deny Secondly 1 Joh. 2.1 1 Tim. 2.4 The Scripture tells us expresly that there is but one Advocate 1 Joh. 2.1 and one Mediator between God and Man 1 Tim. 2.4 and no more and which is to be observed that in the same place where the Apostle St. Paul tells us of one Mediatour betwixt God and Man the Subject that then he intreats of is Prayer so that even in Prayer he would not that we should acknowledge any other Mediator of Intercession but Christ alone Thirdly The High-Priest under the Law was typically Mediator both of Remission by Sacrifice and of Intercession by Prayer and to deny Christ this is to rob him of the honour of his Priesthood whose Priest-hood is everlasting Fourthly To communicate Christ's Priest hood or any part thereof with any other besides his own Person or use any other Mediator for Intercession besides him is in effect to deny that which Scripture speaks that Christ is able to the utmost to save those that come unto God through him But to follow this chase no farther let us not partake with them in their error but cleave close to the Intercession and Mediation which God hath ordained for us in the Person of Jesus Christ resting assured that he is both willing to step between God and us and able to procure us favour in the sight of God his Father and bring us into a state of Grace and Reconciliation with him He is our onely Master of Requests let us know no other if we would speed in our Suits He is a Saviour in solidum a thorough Saviour and needs not any to come after him to finish what he hath begun he doth not his work by halves We are taught to conclude all our Prayers and Requests through Jesus Christ our Lord Dan. 9.17 in and through his Mediation as did Daniel cap. 9.17 Chemnitius tells us of a Man who having used the help of some of the Nobles at Court to prefer a Petition to the King and being marvellously delayed hearing a Bishop preach of going to God by Saints and Mediators said If it were in the Court of Heaven as it was in the Courts of Earthly Princes they were like to have but a cold Suit of it But blessed be God it is not so here by Christ we have accesse unto the Father who will lead thee by the hand unto him as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.18 3.12 for so much the word signifieth Ephes 2.18 3.12 and he will speak for thee Couâ—dst thou be assured that thou hadst all the Saints and Angels in Heaven and all the Saints on Earth joyntly concurring at this instant in Prayer and Request to God on thy behalf intreating for God's love and favour towards thee How wouldst thou be comforted and encouraged But I dare assure thee that one word out of Christ's mouth will do more with his Father than all in Heaven and Earth can do In him the Father is well pleased Mat. 17.5 he will not cannot Mat. 17.5 Joh. 11.42 1 King 2.19 Psal 2. deny him any thing that he asketh of him Say on my Mother said Solomon to Bathsheba I will not say thee Nay So saith God Ask of me my Son and I will give thee nor did he ever deny him the hearing Wherefore stay your hearts and comfort your selves with these things Come we now to speak of the words as they have reference to the Under-dressers He said That this is to be understood secondarily of the Vnder-dressers of the Vineyard is evident enough in that they are those who are appoynted to dresse it and dung it and be serviceable unto it so long as God hath a Vineyard upon the Earth To these the head-Husbandman hath committed the charge of his Vineyard as before hath been shewed Whence it followes That Faithfull Ministers may not be wanting Doct. neither are they wanting in Interceding and Praying unto God in the behalf of that unprofitable people which is committed to their charge This was enjoyned the Priest under the Law Num. 6.24 25. 1 Sam. 12.23 Isa 37.4 Deut. 33.40 Numb 6.24 25. and practised conscienciously 1 Sam. 12.23 Isa 37.4 the Prophet is sent for and willed by King Hezekiah to lift up his Prayer for the People So Deut. 33.10 they shall put Incense before thee i. e. pray for thy People as well as preach to them c. In which regard they are counted and styled Intercessors as appears by that we read Jer. 7.16 Enlightned Jer. 7.16 Pray not thou for this People neither lift up a Cry nor Prayer for them neither make Intercession unto me for I will not hear It was his Office and Duty to pray for them and make Intercession on their behalf But God was so offended with them at that time that he forbids the Prophet to execute his Office in that particular as concerning the Captivity Had he omitted altogether the Duty of Prayer for that People he had sinned in that omission but God having so absolutely and peremptorily inhibited him even thrice with one breath Pray not Cry not Intercede not shewing thereby the
prayers Psal 99.6 But to none so much as to these who were the prime Peers of the Church and Intercessors for the People O my Father my Father the Chariot of Israel and the Horsemen thereof 2 King 2.12 2 King 13.14 said Elisha to Elijah Who was so powerful with God by his prayers that it was said of him He could bridle Heaven with his Tongue And Elisha for his powerful prayers was so flyted by King Joash as if all the safety and strength of Israel lay in their frequent prayers This difference may be put between the prayers of God's Ministers and the prayers of private Personâ— Lay-devotions or the prayers of private persons are the Infantry or the Foot of the Army but the prayers of God's Faithful Ministers are as the Chariots and Horse the very strength of the Battle And therefore to say that there is no need of these is considerately said for so long as there is a Warrfare on Earth sins to be pardoned a God to be pacified Souls to be saved there will be need of these And those only have no use of these Leigeirs that desire no correspondence or Intercourse with Heaven Others there are who albeit not so inconsiderate and wretched as the former yet they regard not these Intercessors as they ought taking no notice of their Labours Tryals Sufferings Their Persons Work Wages is no part of their care They leave them to themselves to stand or fall sink or swim as if they were nothing interessed in their well-fare and happy estate O tempora ô mores The People of Millain were so affected to Ambrose in his time as that mallent amittere animas quam Episcopum they had rather lose their lives then their Bishop In those times the saying was Moriamur cum Episcopo we will dye with our Bishop Now the saying is Moriantur Episcopi Let them dye there is a good riddance of them but the fall of the Minister commonly is the ruine of the People Can the Shepheard be smitten Math. 26.31 Prov. 29.18 and the Sheep not be scattered Can Vision fail and the Prophet not perish We read in History that when Philip besieged Athens He sent unto the Citizens and told them that if they would deliver up their Orators the troublers of their Peace He would raise his Siege and depart But Demosthenes smelling out the Plot sent him this answer That the Wolves on a time came to treat with the Shepheards about a League and willed them to deliver up their Doggs from whom said they all the discord that is betwixt us doth arise and we will be Friends The Doggs were delivered up Shepheards secure Peace made but the Lambs in short time after were all devoured I shall not need to apply it could Sathan but get these ridd out of the way could he drive the Watchmen out of the Tower turn the Dresser out of the Vineyerd stop the mouthes of these Intercessors and cause them to be silent you may imagine what will follow if you cannot Ezek. 22.30 31. read Ezek. 22.30 31. and that will informe you There is yet another sort worse then either of the former to be reproved of whom these Intercessors may say as David did of his Enemies Psal 36.13 Psal 35.13 As for me when they were sick I Cloathed my self with Sack-loath But in my adversity they rejoyced and gathered themselves together yea the objects gathered themselves together against me and I knew it not they did tear me and ceased not verse 15. Whilst these Intercessors have bin bowing their knees to God on their behalf they have bin beating their brains in devising mischief and finding out matter whereof to accuse them Jer. 18.18 that they may be compelled to leave both their Places and Callings whose worth they have not seen till they were gone and then as it is with some Stuffs which have the best glosse a good way off they have wished for them again As the Florentines did for Benedict Albertus whom they banished from amongst them but after his death they confessed their error fetched home his bones and buryed them with solemn pomp bewayling their losse And have we not yet amongst us such as spare not to revile and slander them and cast about which way to defraud them of that maintenance which both Law and Conscience hath allotted to them and layd out for the maintenance of them and theirs as wages for their honest Labour Is it not enough that like him who went from Jerusalem to Jericho they be wounded by Theeves Luke 10.30 but that they must suffer Violence at the hands of their Neighbours and Familiars But herein I spare you â—t present I cannot but take up a Lamentation for thee ungrateful England and bewaile thy misery who makest them the subject of thy hatred and derision who for many years together have bin the means of thy preservation and castest no other Eye upon them than the Eye of scorn and envy whose Eyes and Hearts have bin so often lifted up to Haven for thy well-fare 1 Cor. 4.13 Philem. 19 To account them no other them the scum and off-scouring of all things to whom thou owest thy self for thy long enjoyed happinesse Had not these stood in the gap for thee long ere this God's wrath had entred in as a mighty breach of water and like an overflowing deluge What David said to Abigail 1 Sam. 25.34 when by her wisdome she had turned away wrath and destruction from Nabal thou hast cause to say of these Blessed be the Lord God of Israel which sent thee this day to meet me and blessed be thy advice and blessed be thou who hast prevented the shedding of much blood for in every deed as the Lord God of Israel liveth who hath bin kept from destroying of us unlesse thou hadst hasted and gone out to meet the Lord there had not bin left unto us long ere this any no not so much as a Dogg that pisseth against the Wall we had bin wiped as a man wipeth a Dish and utterly bin destroyed from being a People or Nation upon the Earth 2 King 21.13 Yet we are like to the Dogg in the water who bites him by the hands who would save him from drowning yea like cruel Nero who after his Mother shewed him her Womb to move him to compassion unnaturally caused her to be ript up that he might see the place where he had lyen Whilst we shew our Breasts and Bowels unto you and discover the affections we bâ—ar you and the good offices we do and have done for you Do not you peirce us wound us unbowel us How will you answer God for such tyranny and cruelty Balaam would not deal hardly with his Asse after he perceived that God spake by him and shall we deal cruelly and unworthily with those in whom God is 1 Cor. 14.25 2 Cor. 5.18 and to whom he hath given the Ministry of
to go where we may be sure to speed It is a strange thing saith Justin Martyr to pray to Aesculapius or Apollo for health as gods thereof when they were and must needs be beholding to others for all their medicines or why should I pray to St. Nicholas for a fair passage at Sea when he that rebuked the Storm is nearer to me then St. Nicholas Or call upon St. Anthony for my Hoggs when he that gave the Devil Power to go into the whole herd of Hoggs did not do it by St. Anthonic's leave c. But say they of the Roman Church Object Had we a suite to the King we would be glad to have a Friend in the Court and one that would solicite our affaires for us And that is our comfort that we have such a one in Heaven Who is Christ Resp Acts 4.12 1 Tim. 2.5 1 Joh. 2.1 Object our Mediator and that not only of Redemption Acts 4.12 but of Intercession 1 Tim. 2.5 1 Joh. 2.1 But it is a presumption say they in a mean Person to come either to the King or to the King 's Eldest son without some other Intercessor It may be so and want of good manners too if we speak of Earthly Princes and Suites Resp but it is a carnal reasoning from things Earthly and Civil to Heavenly and Spiritual God himself checketh such carnal Imaginations and overthrows the grounds of all such Arguments Isa 55.8 My thoughts are not as your thoughts Isa 55.8 neither are your wayes my wayes Secondly Admit the Proportion should hold betwixt the King of Heaven and Princes upon Earth yet the Reason holds not for we are invited to come to Christ boldly and by Him to His Father The King of Heaven hath commanded that we should mediate only by the Prince his Son Now what presumption is it to do as we are commanded Nay it is audacious presumption to go contrary to that course that is enjoyned Hath God commanded us to offer our prayers to Him by Christ alone and appointed him to take all Supplications and exhibite all Petitions unto Him and will He take it well think you that we set up other new Masters of Request of our own devising or seek a way to the way or use Mediators to our Mediator This God will not endure For it is not only needlesse and fruitlesse but superstitious and most sacrilegious for it robbeth God of a special part of his Honour and wrongeth Christ in his Office of Mediatorship Wherefore Use 2 let us be directed and exhorted in all our Prayers and Supplications for our selves or others to seek God alone in the mediation of his Son He only is Ominiscient and knows our hearts Omnipresent ever at hand in all places at all times and Omnipotent only able to help us and most willing likewise to do it O blessed and thrice blessed be His Name that hath gratiously invited us and called upon us to call upon Him and hath not put us over to any such as Papists fancy to be Favourites He is that Friend spoken of Luke 11. who when His Children were in bed Saints and Angels asleep yeâ— hath His bed so near the Door that no sooner do we knock but He hears and albeit He may delay us for a while yet He will not deny us but will supply our wants if we call heartily unto Him Let us therefore say as Jer. 3.22 Behold we come unto thee for thou art the Lord our God Jer. 3.22 Thus much of the Persons Interceding and Interceded Now we come to the Request it self Wherein as we have shewed we have considerable The thing Requested and the Termes or Conditions on which it is desired The Boon is First Specified Let it alone Secondly Amplyfied from the Circumstance of Time This year also Let it alone this year also Text. But why Let it alone Is this a favour Quest Doth not God threaten it as a Judgment on Rebellious Israel that He would Let them alone Hos 4.17 And was it not in Judgment that Christ said of the Scribes and Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them alone Math. 15.14 What means the Dresser then in putting up this Request 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it alone Math. 15.14 Indeed there is no greater Plague out of the place of torment then to be so lâ—talone God seemeth to say of such a one as the Father in the Comedy of His lewd Son abeat profundat perdat pereat In which respect saith a Reverend Divine Dr. Sclater in Rom. 1. vers 26. p. 135. If God should give me my Option to choose the torments of Hell with hope to recover his gratious favour or thus utterly to forsake me of His grace and leave me to my self I would wish rather Hell torments with expectation of deliverance then thus to be left alone and given up to the lusts of mine heart This then cannot be the meaning Let it alone leave it to it self But let it alone that is hurt it not destroy it not suffer it a while longer to stand suspend the sentence denounced against it spare it 2 King 4.27 Judg. 11.37 Job 7.19 10.20 â— and so we find the word used often as 2 King 4.27 Judg. 11.37 Job 7.19 10 20. In that this Dresser doth not crave a reversing of the Sentence nor doth He absolutely sue for pardons He only desires a Reprieve are spit of execution and that upon Composition Let it alone this year also till I shall digg about it and dung iâ— c. From thence we obseâ—ve that It is as great a favour as can be expected or defired for a sinner Doct. to be a while longer spared Or To be let alone and spared a while longer is as great a mercy as can be desired on a sinner's bâ—half This is all that the Dresser did desire or could have any hope to obtain from the hands of the Owner that now after three years fruitlesse standing in the Vineyard and Sentence passed against it for its barrennesse a reprieve may be granted for it and one year more cast in ex abundanti For the further Confirmation of this Doctrine take notice First that the godly themselves have craved this at the hands of God Job 10.20 and begged it earnestly as a high favour and mercy Job 10.20 Let me alone saith Job that I may take comfort a little O spare me saith David Psal 39.13 Psal 39.13 that I may recover strength before I go hence and be no more And this was that which Hezekiah with prayers and tears bâ—gged at the hand of God Isa 38.3 Isa 38.3 and having obtained it of God blessed God for it vers 20. Vers 20 And yet these had lesse need to desire to be spared than those who live in a course of sin And this was all that the unmerciful Debtor did desire from his Creditor as you find in that Parable Math. 18.26 Have patience
Army of 100000 was utterly defeated not a man of the Romane side slain no not so much as wounded The power of Prayer is so well known and ratified by experience that there was never any State Christian or Gentile but they have acknowledged it Plut. in vit Numae O admirabilem plarum PrecuÌ„ vim quibus coelestia cedunt Hostes terret manus illa quae Vâ—ctoriae suae trophaea in ipsis coeli orbibus figit Bucholcerus Insomuch that Infidels in their Idolatry and Hereticks in their Schism have had recourse unto it Yea Turks and Barbarians at this day enjoyn Prayer and religious Service to their Idols before they go out to Warr and for the security of their State 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Numa Pompilius a Heathen King of the Romans to one that brought him news that his Enemies were at hand to surprize him What tell you me of Enemies I am about sacrificing to God no danger could make them forbear superstitious Rites Oh! the admirable power of godly Prayer saith one to which heavenly things give place That hand terrifyeth the Enemy which fastneth the tokens of its Victory in the Celestiall Orbs. Plutarch in the life of Pyrrhus saith of Cyneas a Thessalian Oratour that he overcame more by words and Speeches than Pyrrhus by the Sword One Prayer is more powerful to obtain a Victory than ten Swords In that famous battle of Israel against the Amalekites Exod. 17.11 the Prayer of Moses gave a sensible advantage to Israel's side and indeed the Victory For when his hands were up then Israel prevailed but when they were down then Amalek prevailed 1 Chr. 5.20 And again we read that when some of the Israelites warred with the Hagarites in the midst of the battle they cryed unto the Lord and he heard them and gave their enemies into their hands and all that were with them because they put their trust in Him saith the Text 1 Chron. 5.20 An Army of Prayers is as strong as an Army of men yea one man praying may do more than many fighting Jer. 17.5 But cursed is he who maketh Flesh his Arm and trusteth not in the Lord his God To the truth of which Verdict the greatest Potentates of the World have subscribed with their own blood Nebuchadnezar trusted in his City Babel and it was his Confusion Xerxes trusted in the multitude of his men and his multitude encombred him Darius in his wealth and that sold him Ps 28.7 8. Rehoboam in his young Counsellours and his young Counsellours lost him Casar in his old Senators and his Senators conspired against him Hi curruum illi equorum c. these trust in Charriots and those in Horses But let us remember the Name of the Lord our God So when they are brought down and fallen Vse 2 we shall rise and stand upright And as this should bring Prayer into greater request with us so it should cause praying Christians to be more respected by us especially God's Ministers the Dressers of God's Vineyard for these are the Chariots and Horsemen of Israel Nux ego juncta viae quae sum sine crimine vitae A populo saâ—is praetereunâ—e petor Ovid. Exod. 8 9. Explained But men commonly deal by these as Boyes do by Wall-nut Trees in faire weather they cudgel them but in foul weather they are enforced to run to them for shelter So Themistocles said of himself that the People dealt with him as they dealt with the Plane-Tree in faire weather every passenger did crop him but in a Tempest in Thundring and Lightning they got under his boughs Thus Pharoah sends to Moses when God's Judgments were on him and desires his Prayers Glory over me said Moses to him that is jear me reject me yet thou must be beholding to me for my Prayers or thou art like to lye under that plague for all that thy wizards can do to thy relief and help So did Jeroboam when his hand was withered he was glad to submit and desire the Prophet to intreat the Lord for him 1 King 13.6 that his hand might be restored 1 King 13.6 Plagues and Judgments bring Prophets and praying Saints into request and favour The drowning man will reach out his hand to that bough which he contemned whilst he stood safe on shoar When the Sword Famine or Pestilence is amongst us or the snares of death do compasse us about when the wrath of God falls upon the naked Soul and the conscience is wounded within as the body is pained without Oh then send for that good man that Godly Minister desire his earnest Prayers on my behalf Now these are in request credit with us whom before in the daies of our prosperity and peace we passed over as superfluous Creatures of whom there was little Use But if you desire that they should pray for you in your extremity do not sleight them nor wrong them in the daies of your prosperity Hearken to that advice which God gave Abâ—melech Gen. 20.7 and follow it Go to Abraham saith God and restore him his wife that he may pray for thee for he is a Prophet of the Lord So go to God's Ministers and faithful Servants make your peace with them in time satisfy them for the wrongs and injuries done unto them that they may pray for you Job 40.8 and prevail with God on your behalf And remember what God said to Job's friends Go to my Servant Job and submit your selves and my Servant Job shall pray for you for him I will accept otherwise I will deal with you after your folly Vse 3 Lastly If the Prayers of the Godly be so powerfull with God as hath been shewed then let all such as have any Interest in God improve it and stirr up themselves to take hold on God Look on the present Estate of the Church and Nation and you must needs confesse that this Exhortation is a word in season Judgments have not onely been threatned against us but in part executed upon us and the Axe is still at work hewing and hacking at the very Root What is become of Religion Lawes Liberties that we have stood out so much for Is not all in a confusion and combustion as yet both in Church and State Help with your Prayers Tears they are your best weapons lay hold on God let him not go till his Indignation be over past give him no rest till he establish peace and make our English Nation once more a praise upon the Earth The Prayer of one Dresser may do much with God Coit coeius Tertul. Apolog. c. 19. How much more the Prayers of many yea of the whole Church of God were they united What Judgment cannot many hands together if in time lifted up bear off What Blessings are they not able to pull down from Heaven on us If one Prisoner in a Jâ—yâ—e cryes out for bread we pity him if the whole Jayle begg of us we cannot