A work it is then without all question and no sport nor play And 1 Tim. 5.17 1 Tim. 5.17 The Elders which rule well are worthy of double honour especially those Qui laborant Verbo Doctrinâ Which labour in Word and Doctrine Secondly From the Text we may gather what kind of Labour the Minister's labour is you shall find it to be no leight nor easy labour For It is Labor renovatus A renewed Labour This Dresser had digged about this Figg-Tree and dunged it before now without all question but that is not enough he must over with his work again Such is the Labour of the Minister In which respect his Toyle and Travell is parallel'd with the Husbandman's who hath no vacation He is alwayes doing either plowing or sowing or harrowing or weeding or reaping Every Season of the Year brings with it a severall Task And when he hath gone his Round and may be thought to have finished his work he is then to begin again Redit Agricolis labor actus in orbem and fall afresh to his plowing c. And so from year to year he renews his Labour And in some case it is worse than the Husbandman's and more toylsome For the Plowman as he leaves his Ridge so he is like to find it at his Return where he pitched his Plough upon the same Furrow he shall have it the next day But we seldom find our work upon our return in so good a forwardness as we left it Chrys ad pop Antioch Hom. 13. Hear St. Chrysostome to this Poynt Non sicut reliquae Artes ita est Docendi vis c. The Art of Teaching is not like other Arts for the Godsmith what work soever he he frameth and casteth in a mold and layeth aside the next day when he returneth to his work he shall find it as he left it So the Black-Smith and the Mason and every other Artificer whatsoever all shall find their work in the same state as it was when it was put out of hand But it is not so with us for after we have taken great pains to reform you to wean you from the World and to make you more zealous of good works you are scarce out of sight but the Evill One comes and with the multitude of businesse and cares of this World or the wanton delights and pleasures of the flesh he choaketh that good Seed which we have sowen in you and maketh the Word which you have heard to become altogether unprofitable so perverting and corrupting you as that our work is more difficult to us then than it was before And elswhere he bewaileth this unto his Hearers The Letters saith he that I inscribe every Lord's day Hom. 11 in Mat. you suffer to be blotted out again And what excuse will you have that you are not fruitful Over then we must with our work again and again A second yea a third time we must come unto you and stirr you up by way of remembrance Phil. 3.1 2 Pet. 3.1 2 Cor. 13.1 1 Sam. 26.8 Sin is not so easily killed that we should say of it as Abishai said of Saul Let me smite it but this once unto the Earth I will not smite it a second time This Hagar will endure many blowes before she be turned out of doors 2 Sam. 20.10 Josh 6. 2 King 13. Nor are we so cunning as Joah was in hitting Amasa under the fifth ribb so that we need to strike no more We must compassed the Walls of Jericho many daies together and smite the Earth with the same Arrowes five or six times before that Syrian Sin will be consumed and destroyed Again The Work of this Dresser was Labor Duplicatus a duplicated or double Labour Here is both digging and dunging of the Figg-Tree One without the other was not sufficient Christ's threefold Pasce enjoyned Peter as some conceive to a three-fold Duty feed by Doctrine John 21.15 16. Pase Verbo Exemple Scripto feed by Life and Example feed by Writing It is hard to say that such was Christ's meaning but it is credible enough that the triple Pasce given him in charge enjoynes at least a double dilligence Pray and Preach or rather Preach and Catechise for Sheep and Lambs must be fed I magnifie mine Office saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if by any means I might save some no pains must be spared no means neglected Rom. 11.13 14. more wayes then one must be used to gain Souls to God In so doing we magnifie our Office as we ought to do Both these considered it must needs follow in the third place that this Dresser's Labour was Labor cum sudore a soar sweating Labour Who sweats more then they who Digg and Delve and Till the Earth God imposeth it on Adam Gen. 3 9. and all his sons that they should eat their bread in the sweat of their browes And surely if Ministers eat not their bread with the sweat of their brow yet they eat their bread with the sweat of their brain Ye remember saith the Apostle our labour and travel 1 Thes 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 2.9 or our labour and sweat as some read Two soar words are joyned together Nor doth the sweat of the Brain come short of the sweat of the Brow Vse 1 This may serve to confute the folly of such as are of opinion that Ministers live the easiest lives of any and that they eat the sweat of other mens brows who labour and take pains for them whilst they themselves lye idly c. As many in the World use that Calling it may indeed be thought to be a Calling of excessive idlenesse But if we consider the Calling in its own nature and as it ought to be performed and discharged it will appear to be no Calling of lazinesse but of greatest pains and labour Melancthon was wont to say that the three soarest labours of all were the labours of the Magistrate Minister and Woman in travaile Sudor Oeconomicus est magnus Politicus major Ecclesiasticus maximus Docentis Imperantis Paturientis faith Luther The care and burthen of the Governour of the Family is much of a Magistrate more but of a Minister most of all All Government is burthensome tam onus quà m honos All Government is layd upon their shoulders they must help to bear the Church as the Levit under the Law did help to bear the Ark â— Chron. 15.2 â— Chron. â—â—â—â— And that is load sufficient to make the back of 〈◊〉 Angel stoop Father Latymer when he had layd down his Bishoprick skipt and leaped for that as he said he was discharged of such a heavy load Acts Mon. Fol. 1578. The Calling of a Minister indeed is Spiritual but no whit the lesse laborious in that respect The sufferings of the Soul exceed the sufferings of the Body as appears by that which Solomon speaks Prov. 18.14
Nursery Page 89 Doct. 15. Visiting follows Planting Page 102 Doct. 16. Fruit is expected from every Figg-Tree that God hath planted in his Vineyard Page 105 Doct. 17. Where God hath well deserved there many times he is ill requited Page 127 Verse 7. Then said he unto the Dresser of his Vineyard Behold these three years I come seeking Fruit on this Figg-Tree and find none Cut it down Why cumbreth it the Ground Doct. 1. The Ministers of the Word and Sacraments are the Dressers of the Lords Vineyard Page 153 Doct. 2. The Dressers of God's Vineyard should be as one in their Master's work Page 171 Doct. 3. God makes known his mind unto his Ministers and acquaints them in a Familiar manner with his intents and purposes Page 194 Doct. 4. Great attention and regard is to be given to matters weighty Page 203 Doct. 5. Sin may not be looked upon with a regardlesse eye or God's complaints are not to be sleighted or past over regardlesly Page 206 Doct. 6. Barrennesse in a Figg-Tree is fault enough Page 210 Doct. 7. Circumstances of sin give Aggravations to it Page 218 Doct. 8. God alloweth and allotteth to every Figg-Tree growing in his Vineyard a due proportion of time for the bringing forth of Fruit. Page 221 Doct. 9. Time allotted for bearing fruit neglected aggravates the fault The longer Time the greater Crime Page 224 Doct. 10. To sin against the means addeth weight unto the sin and is most provoking Page 249 Doct. 11. It is God's usual manuer to Speak before he Strikes to pronounce Judgment before he Executes it Page 261 12. Abscission and cutting down is the Doom of an Hypocritical and Barren Professor Page 282 13. No outward Priviledge can secure a sinfull People from the stroak of Vengeance Page 300 14. God's severest Judgments have alwayes most equitable reasons Page 304 15. Barren Professors are Cumbersome Page 313 Verse 8. And he answering sayd unto him Lord let it alone this year also till I shall Digg about it and Dung it Doct. 1. When God falls to complaining and threatning it is high time for such as have any Interest in God to fall to praying Page 326 Doct. 2. When God is offended Christ steps in and mediates and puts a stop to the present proceedings of Justice Page 334 Doct. 3. Faithful Ministers may not be wanting neither are they wanting in interceding and praying unto God in the behalf of that unprofitable People which is committed to their charge Page 342 Doct. 4. Reverend Styles and Names should be given to our Superiours Page 361 Doct. 5. The Lord of the Vineyard is Lord Paramount Page 362 Doct. 6. The Lord alone is to be sought unto in our prayers and by our prayers Page 366 Doct. 7. It is as great a favour as can be expected or desired for a sinner to be a while-longer spared Or To be let alone or spared a while longer is as great a mercy as can be desired on a Sinner's behalf Page 370 Doct. 8. God's Patience hath a Period Page 380 Doct. 9. Faithful Ministers seek not themselves but the good of those committed to their Charge Page 383 Doct. 10. Good Ministers are great pains-takers Page 386 Doct. 11. Digging is one part of the Ministerial Function Page 409 Doct. 12. God's Ministers are to Dung as well as Digg Page 420 Verse 9. And if it bear fruit well and if not then after that thou shalt cut it down Doct. 1. A faithful Minister cannot but be deeply affected with grief in the behalf of such as remain unfruitful under his Ministerial Labours Page 427 Doct. 2. Where the Dresser's diligence accompanies the Owner's patience there is hope even of the most barren Tree Page 430 Doct. 3. All will be well if we bear Fruit though it be late first Fruitfulness at last will make amends for all Page 436 Doct. 4. Barrennesse may be found under the best and powerfullest means Page 443 Doct. 5. The Dressers of God's Vineyard should be enclined to acts of Mercy and not too forward in provoking God to acts of Justice Page 456 Doct. 6. By frequent prayer God is so overpowred as that he cannot presently destroy Page 459 Doct. 7. Whatever be the Instrument or who ever be the Agent God is the principal Efficient of those Judgments which befall a People Page 469 Doct. 8. Greatest severity attends upon despised Mercy Page 483 Doct. 9. We are to rest satisfied and contented in the just and deserved condemnation of the wicked albeit they are dearly beloved of us Page 491 Reader THis same Author Mr. Nehemiah Rogers hath lately printed An Exposition on that Parable Luke 11.5 11. Which of you shall have a Friend and shall go unto him at Mid-Night c. Also on that Parable Luke 7.40 51. There was a certain Creditor which had two Debtors c. Also on that Parable Luke 10.30 38. A certain man went down from Jerusalem to Jericho and fell amongst Theeves c. All to be sold by George Sawbridge at the Bible on Lud-gate-Hill The Analyticall Table Shewing the Method Observed and Followed for the most part in this Exposition of the Parable of the Figg-less Figg-Tree Luk. 13.6 10. â—his Paâ—â—e we â—â—e consiâ—â—â—ble The Preface vers 6. He spake also this Parable where The Reference in that Particle Also The Instruction He spake this Parable notifying The Doctor He spake The Doctrin This Parable The Parable which is Propounded vers 6. A certain man c. where The Subject and there is shewed The Owner Who he was A certain man What he was A Vinitor or Husbandman His Possession where The Nature of the Inheritance A Vineyard where take notice Of the Unity of it It was but One Of His Propriety in it It was His Own The Plant of note therein growing _____ set forth For Kind Generically A Tree Specifically A Figg-Tree For Quality shewing It's Plantation it was Planted It s Scituation In his Vineyard The Praedicate He came and sought fruit c. where The Owners Visitation of it he came His Expectation from it He sought fruit c. where The Owner 's gratious Acquisition He sought fruit thereon The Figg-Tree's unthankful Retribution He found none Prosecuted vers 7 8 9. where we have An Expostulation about it vers 7. where The Persons Considerable in it Expostulating Then sayd He Expostulated-with The Dresser of his Vineyard The Substance of it Behold these three years c. which contains in it A sad Complaint and there consider we The manner of it Behold calling for Attention Observation The matter these 3 years c. where is shewed The Grievance which was Sterility and Barrenness The Aggravations From the time specified three years From the cost bestowed intimated in these words This Figg-Tree A severe sentence cut it down c. where The Object It The Doom cut it down why Cumbers it c. and there The Severity of the Sentence Cut it down The Equity of it Why
Christ himself spake immediately with his own mouth when he was on Earth It is a point that might afford us manifold Use Vse but I intend not to insist upon it I shall onely leave with you this Admonition when you come to the hearing or reading of the word set your selves before God with reverence and fear as Cornelius did who came not so much to hear Peter what he should say as what God himself should speak Act. 10.33 Act. 10.33 The same did the Thessalonians for which St. Paul blesseth God When they heard the word they received it not as the word of men but as it is in truth the word of God 1 Thes 2.13 1 Cor. 14.25 1 Thes 2.13 Then it is most likely to work effectually to our Conversion and the Salvation of the soul 1 Cor. 14.25 We that are Ministers must speak as the words of God alwayes putting a difference betwixt it and the words of man yielding the eunto greatest Reverence as our Saviour did Luke 4.16 20. Luke 4.16 20. and absolute credence and obedience But I shall carry this point no farther In this Introduction or Preface we have to take notice first of the Dependance or Reference in that Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also before we come to the kind or nature of the following Instruction Also is a Copulative and knits the Parable ensuing to the former discourse Our Saviour had before called upon his Hearers for a serious seasonable Repentance urged and pressed that Doctrine from the sudden Judgments that had befallen others and would befall them in case they speedily repented not Repeated and reiterated what he had asserted that they might lay to heart rest assured of the truth of what he had delivered and after all this when one would think that he had said enough to the point he adds this Parable also to what had bin said thence we conclude that Weighty matters would be pressed on the Conscience Doct. and insisted on Once speaking is not enough there must be an often reiterating repeating and inculcating of the same thing if it be of weight and moment Solomon styled by way of eminency the Preacher speaking of the vanity of the World and worldly things and seeking to expell and supplant out of mens heart the love of them how often doth he inculcate the vanity of it Eccls 1.2 Cap. 2.1 11 17 26. Cap. 4.7 8 16. Cap. 5.7 10. Cap. 6.2 4 9. Cap. 7.6 Cap. 8.10 Cap. 11.8 10. Vanity of Vanities saith the Preacher Vanity of Vanities all is Vanity which one vers saith Chrysostome they who are great in the world if they were wise would write on all their walls and garments in foro in â—omo in januis in ingressibus ante omnia in conscientiis suis in their common meeting places in their private houses on their doors in their entries and above all in their Consciences that so they might have it alwayes before their eyes and alwayes have it in their minds And our blessed Saviour a wiser the 〈◊〉 Solomon discoursing of the Kingdome of Heaven a matter of much moment that he might leave the stronger impression of it in our mindes propoundeth many Parables one after another as we read Math. 13. He begins with the Parable of the Sower Math. 13.3 Vers 24. Vers 31. Vers 33. Vers 44. Vers 45. Vers 47. vers 3. and having ended that Another Parable put he forth â—aith the Evangelist and then Another and after that Another and then Again and Again and Again pegging in as it were one with another inculcating the same doctrine over and over that we may attain to the understanding of those things which concern the Mysteries of that Kingdome which do so nearly concern us And this is not more then needs Reas Phil. 3.1 for us it is safe Phil. 3.1 and that first in respect of our Ignorance and dullnesse in spirituall matters especially in such points as most especially concern us the eye of the mind is opened by degrees now a little and then a little Isa 28.10 Isa 28.10 Precept must be upon precept and line upon line and it is not ordinary to understand aright what is delivered upon the first delivery which might be one reason why the Gentiles desired Paul to Preach over the same Sermon unto them Acts 13.42 45. Acts 13.42 which he did accordingly vers 45. Beer newly broached tastes better at the second or third draught we know then at the first and so it is many times in Sermons Secondly In respect of the weaknesse and slipperinesse of our Memories which like Sives or Boulters let slip the finest flour and retain little besides the bran in regard whereof the frequent inculcation of the same doctrine is necessary When the Disciples were put in mind by the two Angels of the words of Christ Luke 24.6 8. Mark 14.72 then they remembred them Luke 24.6 8. and upon the second Crowing of the Cook Peter called to mind the words that Jesus had said unto him Mark 14.72 Thirdly In regard of our backwardnesse to believe and Practise that which is required of us Upon the first voyce that came to Peter Acts 10.13 14. willing him to Rise kill and eat Acts 10.13 He replyes Not so Lord vers 14. but when that Voyce is heard a second and third time Vers 16 he learns obedience vers 16. That wood which with a single wedge will not rive is split with a double or treble one Nunquam satis dicitur quod nunquam satis discitur Seneca Till we practise enough 't is never said enough said Seneca This tends to the Justification of the practise of such Ministers as repeat to their Auditory what they before have heard and learned and sometimes insist somewhat long and largely upon an useful point Seeing they do but imitate their Lord and Master herein they need not be ashamed of so doing What we have said before we may warrantably say again and repeat and beat upon the same Doctrine till we perceive that our Hearers do rightly understand it and are affected with it Holy Doctrines are not like tricks done by slight of hand to be shewed but once for fear that what is admired at first upon a second shewing will become ridiculous but the oftener they are taught the better usually they will be understood and liked Yet this tends not to excuse any mans Ignorance Praeoccu who is not able to Preach seasonably and to break and distribute the bread of life according to the emergent necessities of the Congregation at that time nor is it intended to excuse any man's idlenesse and lazinesse that will not imploy his time his whole time upon his study but is enforced through a willful and contracted necessity to Preach the same thing again and again that he Preached before He is not a Preacher sufficiently qualified that doth so Dr. Donne but this I
to be made of Wit Invention and Art these are the good gifts of God which may be used and expressed in Similitudes Allusions Proverbs Parables c. for the hearts of all are not so sanctified that their ears need not to be delighted we have to do with some of quiesie Stomacks with others of dull Capacities with some who must be entised and allured with a baite of Eloquence and industry of pritty and witty Sentences and Simile's as some terme them The Israelites were willed to borrow of the Aegyptians jewels of gold and jewels of silver to the end that they should offer them to God for the use of the Ark and not to make a golden Calf of So may we make use of humane Arts and Sciences for the furthering of us in the work of the Ministery but we may not make Idols of them nor secretly seek to be worshipped in them and by them this i◠a robbing God of his honour and the Scriptures of their Excellency The highest Preferment that Art and Wit can aspire unto is to be handmaids to Divinity nor may they in their attendance on her exceed in their dresse and flaunt it too much These general Rules observed God's servants may after the example of their Lord and Master warrantably use their liberty in the discharge of the work of their calling not onely barely and nakedly to propound Doctrine but by Parables Similitudes Allegories and the like to exemplifie and illustrate what they have propounde for their peoples profit Object Math. 13.13 But Was it not in Judgment that Christ spake by Parables unto the people Parables may aptly be resembled to the Cloud that led the Israelites Resp lightsome to the good they are and very usefull but to the wicked they are dark and keep them from seeing what belongs unto their peace When God shall take away as sometimes he may from the most illuminate Teacher clearnesse and perspicuity of expression so that he proves obscure and hard to be understood the Hearers should see the hand of God in it and rather accuse their own impiety then the Preacher's inability Or if truths plainly delivered and clearly illustrated by Comparisons and Similitudes be no more understood by us then if they had been spoken in a strange Language unto us if we hear plain Doctrines as Parables as did Ezekiel's Auditors him and many in these daies us who notwithstanding the clear light of the Gospell shining out in such glorious means remain ignorant this is a singular Judgment of God upon us 2 Cor. 4.4 and a soare punishment of our unthankfulnesse in shutting our eyes against the light of the Gospell sent unto us Nor can a more fearfull Sentence be uttered in this life against a man Dr. Taylor on the Parable of the Sower saith a holy and reverend Divine than to have it said as Christ said of some Omnia ipsis in Parabolis fieri All is spoken to them in Parables But although it be in Judgment to the wicked to be thus spoken unto yet it is in mercy to the godly as our Saviour shews Math. 13.11 Sacra Velamina Dion Areopag Mat. 13.11 For albeit Parables are truly called Sacred Vails yet when the Vail is drawn and the Parable unfolded and the shell crackt the Kernell proves most sweet and the light most beautifull and pleasant to a spirituall eye I shall give you a most remarkable Instance mentioned by Reverend Beza in the story of the life and conversion of Galeacius Caracciolus an Italian Marquess in the Kingdom of Naples and Nephew to Paul the V. This Galeacius being perswaded by one Caeserta to hear Peter Martyr preach who was then a publique Reader a◠Naples upon his motion went yet not so much for any desire that he had to learn as moved and tickled with a curious humour to hear so famous a man as then Peter Martyr was accounted A◠which time he was preaching on St. Paul's first Epistle to the Corinthians and as he was shewing the weaknesse and deceitfulnesse of humane Reason in judging of spirituall things as likewise the power and efficacy of the Word of God in those men in whom the Lord worketh by his Spirit he amongst other things used this Similitude If a man walking in a large place see afar off Men and Women dancing together and hear no sound of Instrument he will judge them to be mad or at least foolish but if he comes nearer to them and perceives their order and hears their Musick and marks their measures and their courses he will then be of another mind and not onely take delight in seeing them but feel a desire in himself to bear them company and daunce with them even the same said Peter Martyr betides many men who when they behold in others a suddain and great change in their looks apparell behaviour and whole course of life at the first sight they impure it to melancholy or some other foolish humour but when they look more narrowly into the matter and begin to hear and perceive the Harmony and sweet consent of God's Spirit and his Word in them by the joynt power of which two this change was made and wrought which before they accounted folly then they change their opinion of them and first of all begin to like them and that change in them and afterwards feel in themselves a desire and motion to imitate them and to be of the number of such men who forsaking the world and her vanities do think that they ought to reform their lives by the Rule of the Gospel that so they may come to true and sound holiness This Comparison so wrought upon that Marquesse that through God's goodnesse and the gratious assistance of his blessed Spirit from that very houre he resolved with himself as he told many times his friends more carefully to restrain his Affections from following the vain delights and pleasures of the world as before be had done and to set his mind on those things which made after true happinesse which accordingly he did And thus was his conversion wrought B B. Abbot in Jon. Lect. 30. Plus movent figuratè dicta Aug. Epist 19. ad Jan. at least his sanctification furthered by this Similitude Indeed no kind of saying nor way of teaching conveys the truth with more delight to the understanding works more on the Affections sooner strikes the Will more helps the Memory leavs a deeper impression with a feeling conceit than this Parabolicall and Similitudinary way of preaching doth God reckons it for a favour that he used Similitudes to his People by the Ministry of his Prophers Hos 12.10 Hos 12.10 And it will aggravate our sin as it did theirs if we profit not by such a manner of preaching And thus we have done with the Preface or Introduction to the Parable Now we come to the Parable it self propounded by our Saviour A certain man had a Figg-Tree planted in his
his heart and life loaden with fruits of the best kind as Love Joy Peace Long-suffering Gentlenesse Goodnesse Faith Meâ—knesse Temperance and such like fruits of the Spirit Of which fruitfullnesse we shall speak shortly more fully Fifthly As the Church is resembled to a Vineyard in respect of the Order that is in it so it calls upon us who professe our selves Members thereof to walk orderly The want of this the Apostle sharply reproves in Professors 1 Thes 5.14 2 Thes 5.14 2 Thes 3.6 11. Mat. 20.6 and 2 Thes 3.6 11. And such are they First Who live without a Calling and have no special setled course of life wherein they may employ their Gifts and Time for their own and the Churches good Secondly Such as are dissolute and negligent in their Vocations and Callings these the Apostle terms disorderly Walkers and addresseth his speech especially unto 2 Thes 3.7 11. 2 Thes 3.7 11. Thirdly Such as intrude upon other mens Callings these break their Ranks and disorder all 1 Cor. 7.20 24. Let every one abide in that Calling whereunto he is called 1 Cor. 7.20 24. Fourthly Such as trangresse Ordinances and Rules established for the ordering of life and conversation 2 Thes 3.10 2 Thes 3.10 The Scripture giveth Rules of Direction how to carry our selves in every station and hath promised much peace and comfort to such as walk according to Rule Gal. 6.16 Gal. 6.16 Agur tells us of three things that go well yea four that are comely in going A Lyon Prov. 30.29 30 31. which is strongest amongst Beasts and turneth not away for any A Grey hound and a Hee Goat and a King against whom there is no rising up Prov. 30.29 30 31. These patterns of comely going are propounded to this intent that every one in his Pâ—ace and Calling should have a special regard of orderly walking When Magistrates know how to rule well and Subjects to obey Ministers to teach and People to learn Governours of Families to command and Inferiours to observe their Precepts there will a comlinesse and beauty appear in the face of Church and State but before it cannot be expected The world looks upon Ministers onely Psal 50. Ult. as Men in orders at least such as ought to be so But it concerns you as well as them to walk orderly if you expect Salvaâ—ion Sixthly In respect of the Churches Imbecillity and Feeblenesse it is like unto a Vineyard It cannot support it self And so it teacheth us not to trust to our own strength but take hold on the strength of God as we are willed Isa 27.6 The Vine carryeth with it Isa 27.6 her Key as well as her Bunch or Cluster and with the Key it windeth it self about its prop Faith is the Key and Love is the Cluster every living Branch hath both Gal. 5.6 Gal. 5.6 By the Grace of God I am that I am saith the Apostle there is his Key And his Grace which was bestowed upon me was not in vain but I laboured more abundantly then they all there was the Cluster 1 Cor. 15.10 Psal 119.117 John 15.5 1 Cor. 15.10 So David Hold thou me up and I shall be safe there was the Key and I will have respect unto thy Statutes continually there was the Cluster Psal 119.117 Without Christ we can do nothing as he telleth us John 15.5 but being strengthned by him and supported of him we shall be enabled to do all things Phil. 4.13 Oh take heed of presuming on your own strength Phi. 4.13 Peter did so but a little and you know how dangerously he fell Bring the Key with you wind your selves about the Prop that must uphold you Bestrong in God Eph. 6.10 and in the power of his Might and fear not falling Seventhly Whereas the Church is a Vincyard in respect of Danger Let all be stirred up in general to seek the safety and welfare of it by our prayers and pious endeavours Lament 1.12 Is it nothing to you all ye that passe by Behold and see if there be any sorrow like unto my sorrow which is done unto me Such is the Churches complaint at this day and yet the ruines and breaches of Zion we behold with a regardlesse eye wee look to our private wealth and particular estates 2 Sam. 11.11 Neh. 1.4 5. Dan. 10.2 3. and if it go well with us as we think we regard not much how it goes with the Church of God Vriah did not thus Nehemiah did not so Daniel did not so These grieved mourned fasted prayed under the pressures of the Church albeit they themselvs for their own personal concernments were in peace Questionless there is no one Sin for which God hath more a controversy with this Land then this That the Wants and Maimes and Breaches of his Vineyard are looked on with a regardlesse eye and so little laid to heart I looked and there was none to help Isa 63.5.6 and I wondered that there was none to uphold Isa 63.5 6. Can we think our selvs lively Members of the Church Branches of the true Vine or that we have the Affections of God's Children in us when we see the Vineyard of the Lord sustain losse and be in hazard of waste without any remorse Let Magistrates use the power of the Sword Ministers of the Word All one the other Lament 5.21 assist by their prayers Turn thou us to thee O Lord and we shall be turned renew our daies as of old Even so be it Lord so be it More particularly from the Dangers that God's Vineyard is liable continually unto Every one within the Church Prants of this Vineyard may be warned to expect tryals and prepare for them In the World saith Christ you shall have tribulation Joh. 16.33 or bruisings for so the word is John 16.33 Grievances bruisings pressures expect and look for Ye are goodly branches of the true Vine saith Cyprian Cyp. ad Marcel hanged with Clusters of ripe Grapes Secular persecution is your treading and pressing upon Your Wine-press is the prison and instead of Wine your blood is drawn from you The fairest Grapes are pressed that they may yield the sweetest juyce This World is not a Paradise but a Purgatory to the Godly Ye have not yet resisted unto Blood many of our Breth en have Heb. 12.4 and who knowes what we may do Eighthly In that as in a Vineyard so in the Church all in it are not of it Let us not content our selves with this that we live within the pale and are accounted members of the visible Church that we have bin baptized and so externally and sacramentally engrafted into the body of Christ for there are two sorts of branches in the Vine as appears John 15.2 John 15.2 Some that would willingly be esteemed so and are esteemed so to be by reason of their outward Profession and external engrafting into him but they do not take
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
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
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
down into my Orchard of Assemblies to view their foâ—wardnesse and take notice of the growth and happy progresse of those plants newly set and converted unto me verse 11. Now God visits his Church two wayes either by Benefits or by Judgements with a Visitation of mercy or with a Visitation of severity His visitation of mercy is when God comes amongst men to shew some special mercy and that either concerning things Temporal as Gen. 11.1 Exod. 3.16 Gâ—n 50.24 Gen. 21.1 and when he lets his Churcâ— know that he takes notice of their sorrows as Exod. 3.16 and so sends deliverance of this is spoken Gen. 50.24 Or in spiritual things revealing his everlasting mercy to his Elect So he visits either by Christ who came not onely to see us but to save us Luke 19.68 Cap. 7.16 Or by the Preaching of the Gospel Luk. 1.60 7 19. Hos 2.6 Luke 19.44 So the time wherein Jerusalem heard the Oracles and saw the Miracles of our blessed Saviour is called the day of her visitation Luke 19.44 And he hath a Visitation of severity and correction when he punisheth for sin Exod. 20.5 Psal 59.5 Exod. 20.5 Psal 59.5 and cometh with unlooked-for calamities And thus God threatened to visit the Offenders of the House of David I will visit their transgression with a rod and their iniquity with stripes Psal â—9 33 Isa 13.11 Jer. 5.29 Hos 9.7 Psal 89.33 Isa 13.11 So Jer. 5.29 Shall not I visit for these things saith the Lord Shall not my soul be avenged on such a Nation as this And Hos 9.7 The dayes of Visitation are come the dayes of Recompence are come Israel shall know it This Visitation is not without all mercy for when God refuseth to visit it is the soarâ—st visitation of all Hos 4.14 Therefore David beggs in the bâ—hall of the Church Look down O Lord behold and visit thy Vine Hos 4.14 Psal 80.14 And so in severity he visited this Figg-Tree for not finding what he expected he commanded that it should be cut down as hereafter we shall shew you Let it admonish every one of us to expect a Visitation Vse and prepare for it we think that we have to do no more with Visitations neither Clergy nor Laitie all are gone and down but Fratres aliam vobis prounncie Visitationem There is another Visitation my Brethren to be thought upon God himself is a Visitor and he hath his Articles to be enquired of concerning his Day his Worship and his Service on that Day the Manner of performance thereof our Life and Conversation whether it be suitable to our profession And to these a Personal answer must be given It were well if we would put that question to our own souls Job 31.14 Object when He comes What shall I answer him But it may be long to this Visitation and so we may do the better No Resp He visits us bo h in this Life and in that which is to come God visits us in this Life three wayes First Praedicando by the Preaching of his word when God sends his Prophets and Ministers unto us to declare his will then he cometh to visit us Numb 23.21 Math. 18.20 Numb 23.21 The Lord his God is with him the shout of a King is amongst them saith Balaam So Math. 18.20 there God is by his Authority Power and Command and where the King's Proclamation is there God is Authoritively by his Authority yea where his word is Preached there God is Virtualiter by vertue and efficacy working with it instructing the ignorant comforting the weak correcting the stubborne confirming the Religious And to this Visitation you are all cited and must answer to your names If no lawful impediment be alleadged it is a contempt and you must answer for it Every week he keeps a constant visitation amongst us Secondly He visits inwardly Inspirando by the inspiration of his holy Spirit putting into our hearts holy thoughts good desires and motions He comes thus to us at one time or other so he came to visit hard-hearted Pharaoh Exod. 9.27 and to Balaam Exod. 9.27 Numb 23.10 John 9.16 Mat. 19.16 Rev. 3.20 Numb 23.10 and to those Jews John 6.34 and so Math. 19.16 It is a fearful thing to resist these motions to quench them and smoother them he stands by us knocking but we will not answer Thirdly He comes a visiting Corrigendo by correcting of us so all his Chastisements and corrections are Visitations Thus Job calls his Tryals Job 7.18 we call the Pestilence God's visitation Job 7.18 and so are other sicknesses lesse mortal as that which is now upon us Oh that we would now visit our selves so should we save God a labour If we would judge our selves God would not judge us 1 Cor. 11.31 1 Cor. 11.31 And yet there is another day of visitation besides that in this life which is at the generall day of judgement and those who are not visited here shall assuredly be visited then and theâ—e will be no plea no excuse for absence no appearance by a Proxy Mich. 7.3 4. Jer. 49.7 8. This will be a time of great calamity and perplexity counsell will perish from the prudent Mich. 7.3.4 Jer. 49.7.8 Vsee 2 Let us blesse God that he hath this care over us What is man saith David that thou art so mindfull of him Psal 8.4 and the Son of man that thou visitest him Psal 8.4 David could not but admire God's goodnesse herein Elizabeth wondered that the Virgin Mary should give her a visit Whence cometh this Luk. 1.43 that the Mother of my Lord should come unto me Luke 1.43 Much more may we admire that the King of Kings Lord of Lords should visit us and that in his own person taking our nature on him as we spake before doing all things that belonged to a good Visitor reforming cleansing purging punishing offenders with his own hand by his own mouth and comforting succouring relieving all such as were weak sick and distressed And after that in his own person he had done all this when he ascended up to the Throne of his Glory from whence he descended such was his care that he left not his Church without Visitors to oversee it in his absence till he comes again who if faithful will be careful of doing what was left them in charge Now in that he hath this care for us what shall we do for him All that he requires of us and expects from us is to answer his pains and care in our Creation Redemption Sanctification Preservation by our fructification Which is the next poynt we come unto And he sought fruit thereon and found none Text This Husbandman having bestowed paines upon this Figg-tree in the planting of it expects a return of fruit but coâ—trary to his expectation he found none at all fruit he fought none he found we begin with the first The Position is Fruit is expected from
116.2 The word of God will help those that are inquisitive and give directions and the Works of God will furnish us We read in the Gospel of a Fish that brought money in the mouth to Peter Math. 17.27 wherewith he payed Tribute Math. 17.27 There is not a Fowl in the Heavens a Fish in the Sea a Beast on the Earth not any worm that crawles upon the Earth but brings something in the mouth of it to help a thankful heart towards the payment of that Rent which is due to God Persius found it in a foal Toad which when he saw he wept and being asked the reason why he wept he answered he bewailed his Ingratitude who served not the Lord as he ought who had made him a Man and not a Toad Thirdly He is not alwayes unthankful who doth not Par Pari referre recompence a benefit but he would not although he could Furnius told Augustus who had multiplyed favours on him that in one thing he had damnified him yea undone him You have done so much for me saith he that I must live and dye unthankful that is without shewing my thankfulnesse by equivalent recompences Fourthly Where there is an endeavour and desire to testifie the thankfulnesse of our hearts and to make requital in the best manner that we can God accepts of it We read that the Grecians in a great solemnity did present to Philip of Macedon many goodly gifts amongst others a Painter presented him with his own Picture in a Table set forth with many Pearls and Jewels artificially drawn and over every Jewer was inscribed Vellem hoc I would I were able to give such gifts as thâ—se So saith the Thankful heart I would I could render more and better To be thankful in affection when there is no more in our Power is true thankfulnesse which hath ever a care to professe and perform so far as it can Fifthly Where other abilities are wanting let us still make our thankful acknowledgements I can never give to God sufficient thanks said the moral man yet I will ever acknowledge that I cannot give Him thanks sufficient Sixthly And having nothing else to give give him thy self as Aeschines did to Socrates who receiving great rewards from his Schollars for his reading to them This Aeschines being a poor Auditor of his and having nothing else to give told him Quod unum habeo meipsum tibi dono c. I bestow my self upon thee having nothing else to give thee this Socrates took so kindly that he answered him Habebo curam ut te tibi reddam meliorem quà m accepi I will have a care to restore thee better to thy seâ—f than I received thee To this return we are exhorted Rom. 12.1 Rom. 12.1 And it will be to our great advantage to make such a Retribution unto God To conclude I have read of a poor Spaniard of Sevil to whom a Father of the inquisition sent for some Pears growing in his Hort-yard Mr. Thomas Fuller The poor man presently for fear pluckt up the Tree Root and Branch with all the fruit thereon and sent him What sudden fright and fear made him to overdo c. let our Cordial Gratitude to our good God cause us to do most chearfully to offer up the whole man unto him Soul and Body Oh! that God might find such a return from us then would it not be said of us as of this Figg-Tree He came and sought fruit thereon and found none I have yet one word more to say to you from the point propounded Use for if God be so ill requited where he hath well deserved let us not think strange nor be discontented if we meet with the same measure David complained much of it Psal 35.12 and elsewhere Psal 35.12 So in these dayes it is a general complaint Never any say some were so dealt withall So sometimes a Father complaining of a wretched Son Never I think had Father such a Son as I have The Son straightway replyes yes my Grandfather had Thou mayest apply this unto thy self consider how ungrateful thou hast bin unto thy God and it may cause thee to bear patiently the injuries that are offered to thee in that kind But I forbear pressing this having held you very long in the point but the necessity of it may excuse the prolixity it being one of those sins which make the times so perillous 2 Tim. 3.1 2 Tim. 3.1 Then said he unto the Dresser of the Vineyard Behold Text. Vers 7. these three years I come seeking fruit on this Figg-Tree and find none Cut it down why cumbers it the Ground c. The former Proposition is here Prosecuted and the manner of proceeding with this barren Figg-Tree is in these and the words following specified wherein we have First An Expostulation with the Dresser of the Vineyard about the Barrennesse of the Tree in the words now read Then said He c. Secondly The Intercession which was made by the Dresser on the behalf of that Figg-Tree vers 8.9 In the Expostulatory part we shall take notice First of the Person Expostulated with The Dresser of the Vineyard Secondly The Subject matter of it Behold these three years I come seeking fruit on this Figg-Tree c. We begin with the first Then said he unto the Dresseer of the Vineyard Text. This Dresser was an Angel saith Athanasius So Theophylact conceives it may be understood It is true the Angels pitch their Tents about the Vineyard of the Lord and do many good offices unto it and for every Figg-Tree planted in it yet we do not read that they Digg about it and Dung it as this Dresser mentioned in the Text promised to do most conclude The Ministers of the word and Sacraments are the Dressers of the Lord's Vineyard Doct. To them God hath in a special manner committed the care of it and put them in trust to tend it and to dresse it and that shall be our Note God himself is said to be the Husbandman of the Vineyard John 15.1 Joh. 15.1 John 18.30 Jer. 1.10 18 9. Ezek. 3.17 Math. 28.19 16 19. Joh. 20.23 1 Cor. 3.9 Eph. 4.11 2 Tim. 4.2 1 Pet. 5.2 3 Heb. 13.7 Quest 1. And Christ the Master-Dresser for He and His Father are one John 10.30 But notwithstanding this in a Subordination the Ministers of God in their several times and places are truly said to be the Dressers of it So were the Prophets in their dayes Jer. 1.10 18 9. Ezek. 3.17 And the Apostles and Evangelists in theirs Math. 28.19 16 19. the Keyes of the Vineyard is put into their hand John 20.23 1 Cor. 3.9 And so We their Successors in ours Ephes 4.11.11 To us is the like charge given that we take the like care 2 Tim. 4. 2.1 Pet. 5.2 3. Heb. 13.7 we are joyned in the same holy work albeit in an inferior order But why doth the Omnipoâ—ent God depure frail
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
no more work to be done whereby it is possible for thee to further or procure the Salvation of thy Soul If grace and mercy be not obtained within the compasse of Time it can never be had when the Tree is cut down it cannot be expected that any more fruit will ever grow upon it Eccles 11.3 As the Tree falls saith Solomon so it lyes if it falls fruitlesse it shall lye fruit esse and as Death leaves thee so will Judgment find thee Oh! what would the damned give think you to be now again upon the Earth in the Land of the Living how many dayes would they willingly spend and that in the most hard and difficult services that they might enjoy but one Year more Nay one Month one Week one Day 's time of standing as they did in God's Vineyard Might Time be carryed to Hell to be fold saith Benardnus de Sena a thousand Worlds would be given for one hours time if they had them to give Should God ask them would you be content to ly in fetters a hundred years in the darkest Dungeon on Earth and there be fed with bread and water Would you be content to be put to the Rack and suffer the most exquisite torments that ever any suffered in the World if you might enjoy on day one Earth or one hour's time so that by the well improving of it you might be within compasse of mercy How readily would they answer That or any thing else Lord that thou wilt impose so that we might but enjoy it And wilt thou be so foolish as now having life continued carelesly to waste this time which being past is irrecoverable Seventhly Consider how God in his just Judgment cutteth off sinners from enjoying the benefit of Time who make no râ—ckoning of it to profit themselves thereby as they ought and might have done according as we find it threatned Psal 55.23 Job 15.32 33 22 16 36 14. Psal 55. Job 15.32 33 22 16 36 14. The meaning is that they shall be cut off before they have attained to that age which they might have attained unto had they improved their time as they might have done and ought to have done David was affraid of this and deprecated it Psal 102.24 Psal 102.24 Take me not away in the midst of my dayes As if he should have said Lord I fear that for ill imploying of my time my life shall be cut off and shortened according as thou hast threatned in Judgment to inflict upon those who spend their time in wickednesse not regarding the worth of time which thou affoardest them for their good Bernard Tom. 2. Quadrag 2. Dom. Quadrag Ser. 17. I have read of a terrible and fearful accident which happened in a certain Village near to the Kingdom of Valentia which however it may seem incredible to us yet having so good and learned an Authour for it I shall relate it to you A young man of 18 years old having bin a very rebellious and disobedient Child and falling into many flagitious courses becoming at last a notorious Thief was apprehâ—nded and after due proceeding was condemned to be hanged in the open Market-place which sentence was accordingly executed on him The young man being dead and â—ill hanging on the Gallows most of the Town being present they perceived his beard to sprout out and much gray haire to grow and his face suddenly to wax wrinkled and withered so that he seemed to the Company to be as one of ninty years of age This accident the Bishop was acquainted withall who then resided in that Village he calling the People together humbly besought God that he would be pleased to reveal unto them the mystery and meaning of so rare an Accident which being done he said thus unto the People You see my Sons that this young man dyed at the age of 18 years who now appears to you full of gray baites as if he were one of 90 yeâ—rs of age and this is that which God would teach you hereby that after the course of nature he was to have attained to the age of Ninty but for his sins and disobedience the Lord hath cut off â—o many of his years as are from 18 to 90 and because this might be made manifest and apparent to all men he hath wrought this miracle before your eyes And this saith my Authour was made known to the Bishop by Revelation O be wary how you abuse the preâ—ent time of life by living in sin and wickednesse Eccles 7.17 Explained Be not over much wicked saith Solomon neither be thou foolish for why shouldst thou dye before thy time that is be not carelesse of falling into any grosse sin he that sinneth leaâ—t sinneth overmuch but yet the goodness of God is such saith Cajetane that he thinks not overmuch of it Cajetan in loc unlesse our negligence and willfulnesse be such as that it carries us from sin to sin into some heynous crime for that cause will God to cut thee off before thy time or as some render the words in a time that is not thine that is before thine Old Age for that is man's time of dying when the time of living according to the course of man's nâ—ture is expired neither feed thy fancy with hopes and promises of time to come saying as some do let me have this day and God shall have to morrow For as Bildad speaks of the wicked Job 18.10 The snare is layd for him in the ground and a trap for him in the way this thou mayest find in thy greatest mirth and jollity Thou mayest be taken suddenly in the trap and be enforced to suffer a sudden overthrow Eighthly Shouldst thou be suffered to live long upon the Earth yet thou must remember that a strict account must be given to God of all thy Time and how thou hast spent it It is a great Tallent that God will without question reckon with us for The Prophet Jeremiah in his Lamentations hath this passage Thou wilt bring the day that thou hast called and they shall be like unto me which words Lament 1.12 however they are propâ—rly to be understood of the Enemies of the Church on whom God would in due time execute those threatnings denounced against them and then their estates should be as sad as the Churches now was Bernard Tho. Aquin. Sap. 5. yet are expounded by some of the day of Judgment who read the words thus Vocavit adversum me Tempus the Lord called Time to witnâ—sse against me and we may make use of that reading For amongst other things whereof we are to be charged and burthened one will be Time and when all Creatures the Devils not excepted shall come and commence their suits against all sottish and senslesse Sinners accusing them and requiring Justice against them for the wrong they did both against the Creator and Creature by abusing them misapplying them and enforcing them against
threatned do not presently befall you you are ready to conceive that we have but deluded and affrighted you with needless fears It was thus with the ten Tribes as we read Jer. 23.33 God sent his Prophets to them to forewarn them of those Judgments which afterwards befel them Jer. 23.33 40. Ealightned and Explained whose predictions and prophesies and denunciations were usually termed Burthens and because these Judgments denounced did not presently fall upon them they began to scoff and mock the Prophets when they came unto them and to say in scorn Now Prophet What is the burden of the Lord what is the burden you now bring Say unto them saith the Lord This is the burden of the Lord I will even forsake you that is I will urterly cast you off and that you shall find to be burden enough Would you have yet more weight upon you why then as it is elegantly and emphatically added vers 36. every man's word shall be his burthen that is that which he saith shall be that which shall be laid to his charge his scorning his idle questioning of the Prophet What burden now What Sword What Famine What Pestilence Is not all Quiet all at Peace all well with us for all your crying out of tune out of season Wo Wo Well saith God your mocking and deriding of those denunciations and forewarnings in the mouths of my Prophets shall be your burthen and aggravate those Judgments that shall befall you and seeing you say this word the burden of the Lord I have sent unto you my Prophets and charged them saying you shall not say any more unto them The burden of the Lord vers 38. that is they shall not bestow any more such care upon you as to tell you that the Lord threatens you And this is a heavier burden then the former Gods presence in anger His frowning and threatning yea smiting and punishing is heavy but God's absence and dereliction is a farr heavier burden for mark what follows vers 39. Therefore Behold I even I will utterly forget you and I will forsake you and that City that I gave you and your Fathers and cast you out of my presence and I will bring an everlasting reproach upon you and a perpetual shame which shall not be forgotten Now the Lord look in mercy upon us and forgive us this sin in despising these warnings which he hath given us and doth daylie yet give us by the mouths of his faithful Ministers Secondly He hath warned us by himself more immediately by wonders from Heaven Joel 2.30 Blood and Fire and Pillars of Smoak strange and fiery impressions in the Aire our eyes have seen Sometimes the Heavens have seemed to be of a light fire and to burn over our heads Brinâ—â—â—y his third part of the true watch c. 3. p. 16. Sometimes hath appeared as it were a fiery Tent spread directly over us with Pillars of horrible darknesse Pillars of fire and Pillars of Blood Sundry prodigious Comets and blazing Starrs have appeared of which albeit some natural reason may be rendered yet being extraordinary they do warn us of God's anger Anno. 1618. 1652. and threaten Judgment By terrible Thunder and Lightning the most High hath uttered his Voyce and that a Mighty Voyce beating down and consuming therewith not onely many Houses and Villages Psal 18.14 29 3. but some of his own Houses and Temples wherein his name is called upon and even then whilst People have presented themselves before him to serve him and call upon his name as if he would warn us to approach his presence with more reverence and fear And how often hath he made our Heavens as Brasse in withholding the Clouds from watering the Earth so that the grasse withered and the fruits were parched by reason of extream heat and drought Serr Fren. Hist l. 1. p. 521. In the French History we read of a year which the French termed the year of Rosted Vines Such years we have had which might be styled years of parched corne Thirdly As God hath given us warning from Heaven above so from the Earth beneath as by the quaking and shaking of it Acts 2.29 which however Philosophy imputes to the Aire shut up in the bowels of the Earth yet we are taught to look higher and apprehend it as a manifest signe of God's fierce wrath and anger Prov. 18.7 8 9. Zach. 14.15 Psal 18.7 8 9. Zach. 14.15 Warnings of this nature England hath had many In the year 1579 our Chronicles make mention of such an Earth-quake here in England as that it tolled the great Bell at Westminister and threw down a piece of Dover Castle and a part of Sutton Church in Kent In the year 1601 there was another great Earth-quake that made St. Maries Bell in Cambridge to toll And in the year 1626 March 27 there was another felt in some places very terrible The like hath bin in some other places of latter years as hath bin credibly reported This quaking and shaking of the Earth is to awaken and shake the Inhabitants thereof out of their security if it be possible and doth commonly precede and go before the alteration of Religion as hath bin by some observed Tops on Joel p. 253. Add hereunto the strange sinking of the ground in the year 1657 at Bickly in Cheshire as not being able to bear the load of sin that is committed upon it And the monstrous births that have bin brought forth of late years both of Man and Beast as warnings to repent of our monstrous sins Luke 21.25 Distresse of Nations on Earth with perplexity is made a prodigious signe of God's anger and of approaching vengeance by our Saviour Luke 21.25 And who can say that this Nation hath not bin thus warned Fourthly As we have had extraordinary warnings from Heaven above and from the Earth beneath So from the waters under the Earth The Sea roaring and swelling after an unwonted manner as if that signe were fulfilled likewise which our Saviour makes mention of in the former Text that we quoted Luke 21.25 The Inundations and breaking in of that unruly Creature into the firme Land See the Reports of Englands floods Anno. 1607. in divers parts of this Realm to the overthrowing and breaking down of whole Towns and Villages to the number of 26 Parishes in one Shire The unwonted flux and reflux of it The doubling of the Tides in the River of Thames a thing not ordinary yet twice or thrice happening within these few years And not long before these bloody Warrs began and within a while after that Comet which appeared 1618 there was a Book found in a Pike's belly which was brought to the University of Cambridge a little before the Commencement The fish being taken and opened John Frith's Preparation to the Crosse was in the maw of it This we find related by a Reverend Divine and one of great Note Jer. Dyke
5.7 So is it with these Their obedience falls off like leaveâ— in Autumn and whereas formerly they seemed watchful of their wayes consâ—ionable of their Duties Private and Pubâ—ique now the Case is altered with them they are not like the men that formerly they seemed to be Such is their withering Thirdly Being thus withered they are collected and gathered together men gather them saith our Saviour There is a Two-fold gathering One in this life the other afterwards In this life these barrâ—n and unfruitful branches are gathered and that first by Sathan Secondly by his Instruments so soon as ever God leaves Sathan finds and gathers such hypocritical and unsound professors into his fold by his temptations As the Lord of the soyl seazeth on all wasts and strayes and sets his brand up-off them so doth the God of this World Thus the Devil entered into Judas after his receiving and eating of the sop Joh. 13.27 John 13.27 not as if he had not entred into him before but it may be he had not branded him before Now he took a further and stronger possession of him entering in with seven spirits worse then himself And as they are gathered immediately by Sathans temptations so likewise by his Agents and Instruments The Scribes and Pharisees compassed both Sea and Land Mat. 13.15 Math. 23.15 to make one of their profession As the Jesuits do at this day and Sectaries who gather up all such as wither in their Judgments and grow cold in their Affections There are many false Spirits gone abroad into the World saith St. John 1 Joh. 4.1 1 Epist. 4.1 Seducing Teachers and Sect-Masters who privily bring in damnable heresies saith St. Peter 2 Pet. 2.1 2 Epist 2.1 These gather all withered branches into their snares and nets and by fair speech make Merchandize of their Souls 2 Tim. 4.1 2 Tim. 3.6 as the Apostle shews 1 Tim. 4.1 2 Tim. 3.6 Thus they are gathered up in this life There is likewise a gathering of them up after this life Both at the Day of Death and at the Day of Judgment At the Day of Death Gather not up my soul saith David amongst sinners nor my life with bloody men Psal 26.9 So Psal 26.9 Luke 16.28 Psal 9.17 Act. 5.6 10. that there is a Penn or Fold for the Souls of the wicked after they are delivered out of their Bodies appears Luke 16.28 Psal 9.17 And for their Bodyes they shall be gathered together in the grave to their kindred worms and corruption men gather them and carry them to it as Acts 5.6 10. At the Day of Judgment there shall be a General and an Universal gathering but that shall be made not by men but by the Angels Math. 13.30 The Tares must be gathered together and bound up in bundles or faggots Not all knit into One Math. 13.30 but severall faggots as Austin expoundeth it The Adulterer and his Adulteâ—esse shall make one faggot the Thief and the Receiver another Drunkards shall be bound up with Drunkards and Lyars with Lyars c. Which binding up together is not onely to assure them of all disability any way to help themselves but for the further encrease of their torment for as sticks and straw being bound together serve but to set one the other on fire and encrease the flame so will it be in this case for they are thus gathered and bound not to be spared but to be prepared for the fire which is The fourth degree of the barren Tree's misery And cast them into the fire There is a gathering and binding up of the wheat as well as of the tares of fruitful Professors as well as of barren Christians but for several ends the Wheat is gathered and bound to be Inned and carryed into the Barne but the Tares are for the flame and fire the most terrible of all tortures Math. 13.40 In this life they may be said to be cast into the fire Math. 13.40 Psal 18.7 8. Heb. 12.39 Isa 31.9 Lament 2.4 4 11. Nah. 1.10 Mat. 3.11 when they are cast into the hot fire of affliction or taken away by some soare and heavy Judgment and so God's wrath is often compared to fire Isa 31.9 Lament 2.4 4 11. and the wicked to stubble fully dry which fire doth suddenly consume Nah. 1.10 But this fire is but Temporal There is fire eternal and unquenchable into which they shall be cast Math. 3.12 All that they suffer here is nothing to that which abides them at the last Day in comparison of which all other fires are but as painted fires in respect of Violence and Durance The fifth degree is burning Men cast them into the fire and they are burned St. Paul speaks of some that are cast into the fire and so saved 1 Cor. 3.15 1 Cor. 3.15 He shall be saved as it were through fire And David of such as through fire and water were brought into a wealthy place Psal 66.12 Psal 66.12 But this fire is of another nature and into this fire they are cast for another end to burn and fry for ever in those quenchlesse flames And this is the Catastrophe of the barren Figg-Tree's Tragedy as you have it Heb. 6.8 Heb. 6.8 And thus you have heard by what degrees God is pleased to cut such Trees down and bring them to utter destruction Now we come to make some Application to our selves of what hath bin delivered Use 1 This that hath bin said of the point may informe us concerning the present estate and condition of this Nation Never any people under heaven have abounded with that plenty of means as hath bin before shewed nor did ever any Nation bring forth lesse fruit that hath enjoyed the like means What the Prophet Zephaniah saith of the Inhabitants of the Sea coâ—sts and the Region of Canaan The word of the Lord is against you Zeph. 2.5 may be said to us and that is more then if all the People of the World were against us Better it were that Emperour Pope Spaine France were all against us then that the word of the Lord should be against us And that it is apparently against us for our barrennesse and sinful abominations hath bin shewed 1 Cor. 10.4 5. There are certain spiritual weapons which God hath put into the hands of his Ministers of the word not onely for the Building up of the Church but likewise for the destroying and subverting of whatsoever and whomsoever shall oppose the Kingdom of Christ according to that which God speaks to Jeremiah 1.10 Jer. 1.10 I have this day set thee over the Nations and over the Kingdoms to root out and to pull down and to destroy and to throw down to Build and to Plant that is I have given thee a Commission to deliver my messages concerning the destroying and rooting out the planting and establishing of the Dominions and Soveraignties of the Nations on the Earth And what
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
before not his Riches no nor those promises made unto him all seemed to his pallate but as the white of an Egg without taste Job 6.6 wanting a Child Come thou thus to God that hast a barren soul Lament thy condition say Lord Thou hast given me the things of this life in a plentiful and abundant measure I have Health Wealth Plenty of outward things But what will all this do me good whilst my heart is barren of grace my life of holinesse Never leave importunate craving till thou findest twinns of grace striving in the Womb of thy Soul Gen. 25.22 And so we have done with the Act we come now to the Object It Cut it down This Figg-Tree of my own planting sett in my Vineyard c. The People of the Jews were a mighty People dearly beloved of God And Jerusalem was the place where he had chosen to dwell for ever Psal 87.2 132 13 14 122 3 4 48 12 87 3. A strong City it was well fortified with high Walls and strong Towers and Castles Amongst the Citizens were many wise heads stout hearts strong hands Glorious things are spoken of Jerusalem the City of God Yet all this could not exempt them from the Axe of Vengeance down they must thence we are taught that No outward Priviledge can secure a sinfull People from the stroak of Vengeance Doct. Every Tree that bringeth not forth good fruit saith St. John is hâ—wen down and cast into the fire Mat. 3.10 Mat. 3.10 Let it be a Cedar of Lebanon A goodly Cypresse A sweet Olive A Vine A Figg-Tree no matter what if barren hewen down it shall he as well as the Tâ—orne or Bâ—amble God respects neither greatnesse nor goodnesse not excellency nor beauty nor any outward thing whatsoever The Axe hath no eyes it strikes as the hand guides it God judgeth without respect of Persons Read Isa 2.10 18. Isa 2.10 18. there you find that there is no avoyding of his Judgments the Rocks cannot hide nor can any shrowd themselves within the Earth from his Vengeance His Judgments shall seise upon every one that is proud and lofty upon all Cedars as well as Shrubbs nor will high Towers and strong Forts any whit availe to keep off the stroak of the Axe they shall be layd to the ground Deut. 28 59 63. Isa 1.24 Jer. 7.13 14. Math. 23.38 Ezek. 21.26 Explained Many such like threatenings we have Deut. 28.59 63. Isa 1.24 Jer. 7.13 14. Math. 23.38 I might produce many Instances hear what God saith of Zedekiah and of his Kingdom Ezek. 21.26 Remove the Diamond and take off the Crown c. that is take the Kingdome from that trecherous Prince he shall not Rule any more Jechoniah who is now unregarded shall be exalted and Zedekiah who is now exalted shall be brought low and concerning the Kingdom of Israel and Judah I will utterly overturn it so that it shall not be erected any more untill the Messiah come whose right it is and to him I will spiritually give it And of Jechoniah the son of Jehojakim King of Judah God saith Though he were as near and as pretious to me as the signet on the right hand useth to be to him that weares it Jer. 22.24 yet saith God I would pluck him thence and cast him away into Captivity Jer. 22.24 As if he should say You may think his nearnesse to me and my affection to him may preserve him in his place and power but be not deceived for as I live saith the Lord I will pluck him thence God is as resolute as Saul when he had bound the People not to eat till night As I live though it be done by my son Jonathan he shall dye 1 Sam. 14.39 I shall content my self with making some brief Use of this Point and so passe it God hath done much for this Nation and graced it with high Priviledges and rich Prerogatives wherein we seem to outvie the felicity and pride of any other Nation Of all the Trees in the Garden we seem to be the Vine Of all the Flowers in the Field we are the Lilly and the Rose And what Priviledge had Jerusalem that we may not glory in the like or in a better kind Yet all our Priviledges will not exempt us from wrath in case we go on in our wickednesse but aggravate it Was Jerusalem not spared that chosen City and Empresse of the Nations and can we imagine that we shall escape Art thou better then populus No saith God to Ninevie that was scituate among the Rivers Nah. 3.8 9 10. that had the Waters round about it whose Rampart was the Sea and Her Wall was from the Sea Aethiopia and Aegypt were Her strength and it was infinite Put and Lubim were Her helpers Yet She was carryed away She went into Captivity Nah. 3.8 9 10. Truly the same may be said to us Is our State safer or more secure then Athens or Sparta or Babylon or Troy or Ninevie or Jerusalem Or is our Church more glorious or more renouned then were those 7 famous Churches of Asia Ephesus Smyrna Pergamus Laodicea Philadelphia Sardis in the midst whereof God is said to have had his walk yet for their sins Rev. 2.5 the Candlestick is now removed from them and those glorious Churches are now become a place for the Zum and the Ohim Isa 13.2 1. the Satyres and the Scretch-Owles to lodge in They are become cages of unclean and loathsome Birds overspread with Turcism We are too prone to put our trust in some outward Priviledge or other as the Jews did in the Temple wherein they most gloried Jer. 7.4 5 9. Jer. 7.4 but this is to trust in lying words as the Lord tells that People vers 8.9 whilst they lay in the guilt of manifold transgressions and came into his presence with wicked dispositions and hollow hearts which God took great notice of it was not the crying up of the Temple of the Lord that would profit them when they had polluted it and prophaned it And therefore he sends them to Shiloh where the Ark of God was for some time and wills them to look back to that place and consider whether the presence of the Ark which indeed was it that made the Temple holy did shelter it from sorrow and desolation verse 11. Nor should it shelter that Temple wherein they so much gloryed nor did it O my Beloved let us not delude our selves in trusting to any outward priviledge whatsoever not to those spiritual priviledges that we have yet continued that the Doors of the Temple yet stand open unto us that we have zealous and faithful Ministers yet amongst us who stand on their Watch-Tower and give us warning Indeed God is not so wholly displeased with a People where these are continued but that he may be pacified if we seek him in time before the decree comes forth Zeph. 2.1 We have yet
Punishment and in the Judgment inflicted read the abuse of the contrary Mercy Hath God cast Shame and Disgrace upon thee then the cause of it very likely was thy Pride Is the Punishment Want then the cause may be Abuse of Plenty and Abundance Is it War then Abuse of Peace c. And thus from the Punishment may the Sin be read Secondly If we hearken to the Upbraidings of our Consciences they will tell us if they be well awakened what the fault is for which we are punished Gen. 42.21 So Gen. 42.21 the Conscience of those Patriarchs brought their old sins to a new reckoning It was many years since that they had sold Joseph so long agone that Joseph was grown out of knowledge with them ver 8. All this while Conscience makes no noise but followes them slily and silently through the Wilderness and home to their Father's House and then into Aegypt but when it found them to be cooped up three daies in Pharoah's ward now it bayes at them and flyes upon them and tells them right what was the reason that they were so roughly used There were other sins questionlesse whereof they stood guilty and which had bin committed by them and some long since that of selling their Brother but their accusing conscience tells them that their present trouble befell them for their cruelty to their Brother in that when they saw the anguâ—sh of his Soul Dr. Harris and that he besought them Good Brothers deal not so harshly with me good Brother Reuben Brother Simion Fuller Comment on 1 Cor. 11.30 c. but we would not hear say they therefore is this distresse come upon us When we hunt after that sin which causeth our Woe and find our selvs either to be at a losse or cold Sâ—nt If once our conscience begins to spend her open mouth we may conclude that that way went the game as one speaketh aptly Thirdâ—y In short if after all this done thou canst not find out the Cause why God is so displeased with thee go to him and desire him with Job to shew thee wherefore he contendeth with thee Job 10.2 13.23 Psal 99.14 Job 10.2 13.23 Shew me my Rebellion and my Sin God is as willing to teach his Children as to correct his Children Psal 99.12 Blessed is the man whom thou correctest and teachest Desire God to add teaching o correction that thou maist know the meaning of the Rod and what the Cause is joyn Prayer with the other means and doubt not but rest assured in due time it shall be discovered In the mean time make sure work repent of all thy sins in general and bewail that sin especially if grosse in a more especiall manner that thou hast least sorrowed for Pet. Mart. in 2 Sam. 24. It is related of the Adulterous Mother of those three Brothers Gratian Lombard and Comester that being warned by her Confessor to be sorry for her Fact she told him that considering what rare Schollars and men of note her Sons were she could not be so sorry for her sin as she should because her sault had so much profited the Church His Answer unto her was Dole quod non doles quod dolere non possis be sorry for this then that thou canst not be sorry So if thou hast not truly humbled thy Soul and deeply afflicted it for that one Sin it being hid from thine eyes repent now that thou hast not repented for it and humble thy Soul before God for that thou hast been no more grieved and humbled Indeed when we have repented the best we can for all our sins we shall have cause to repent us of our Impenitency of a want of Repentance and godly sorrow in us albeit ignorant and impenitent Persons are not thereof sensible Thus much in general Now more particularly to the Reason Why cumbers it the Ground The Reason is rendered in an Interrogatory way Why There are divers ends of propounding Questions as I have shewed in my Exposition on some other Parables See my Friend at Mid-Night p. 32. Rom. 6.1 2. I shall not now trouble you therewith It is usual with us when one would expresse matter with greatest force to propound it by way of Question and Interrogation So Rom. 6.1 2. Shall we continue in sin that grace may abound God forbid How shall we that are dead in sin live any longer therein We cannot do it we dare not do it So here Why Cumbers it the ground that is it must not do it it shall not do it It Cumbers the ground and takes up room in the Vineyard It is not onely unfruitful in it self but terram iuutilem reddit Bez. Annot in loc it makes the ground barren and draws the heart of the Earth and hinders the fructifying of other Plants which would bear better and bring forth fruit in more abundance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were it not for it and so much the word in this place imports Thence we inferr that Barren Professors are cumbersom Doct. Upprofitable burdens they are to the Vineyard of the Lord. They are so to speak in the Language of the School both Formalitor and Effectivè Not onely unfruitful in themselves and so a burthen to the Earth but also in their Effects as causing barrenness to the soyl whereon they grow First They are steril and barren in themselves and in that respect cumbersome and a burthen to the Earth This the Psalmist sets forth most excellently Psal 14.1 They are corrupt Psal 14.1 3. they have done abominable Works there is none that doth good And again verse 3. They are all gone aside they are altogether become filthy there is none that doth good no not one It is spoken of the whole race of mankind of all Adam's Posterity in the stare of nature and in that state are all wicked Livers and hypocritical Professors and so aptly may it be to them applyed as the Apostle doth in applying it unto the Jews who boasted very much of their Priviledges Rom. 3.10 Rom. 3.10 All such are unprofitable and become as rotten and corrupt Branches and of no more use then rotten and nasty things which men cast out for their unprofitablenesse and being unprofitable needs must they be burthensome like a rotten tooth which is not onely unserviceable but dolorous and painful That which we read Ezek. 15.1 2 3. Ezek. 15.1 2 3. is worth our consideration whereby the unfitnesse of the Vine-branch for any work the unusefulnesse and unprofitablenesse of the Hypocritical Israelites is set forth The Vine is a noble Plant in respect of the Fruit it bears but being barren and fruitlesse it is uselesse The Ash serves for Plough-boote and Cart-boote The Oake for Gate-boote and Stile-boote Thornes and Bushes for Hedge-boote Old doated Trees as we say for Shinn-boote But of all Trees the wood of the Vine is unserviceable It is not fit to make so much as a Pegg to
and who can behold it with a dry eye Psal 44.15 16 199 1 58 136. Jer. 9.1 4 19 13 17. Phil. 3.18 Luke 19.41 and merry heart David could not He beheld the transgressor and was grieved Jeremiah could not Day and Night he wept for the sins and abominations done in Jerusalem St. Paul could not when he tells us of those who were the enemies of the Crosse of Christ he could not forbear watering his Plants Christ could not He no sooner came within the view of Jerusalem but he wept over it But wo to us for our wretchednesse when God calls to weeping and to mourning and to girding with sackcloath there is joy and gladnesse slaying Oxen Isa 22.12 13. and killing of Sheep eating Flesh and drinking Wine Isa 22.12 13. Such is the desperate carriage of many they jeer when they should fear laugh when they should weep sing care away let us eat and drink merrily sorrow comes soon enough to morrow we may dye No other laying to heart of God's complaints do we make but read what follows Vers 14 This sin saith the Prophet was declared in the ears of the Lord of Hoasts as the top of all their sins which caused the Lord to enter into that determinate resolution Surely this iniquity shall not be purged from you till you dye But we hear not God complaining When Quaest and How doth he complain against us The more stupid and blockish we that we hear not Resp By word of mouth he makes complaint Hear O my People and I will testifie against you Psal 81.8 Psal 81.8 But my People would not hearken Verse 11. O that my People had hearkened Verse 13. So Vers 11 Vers 13 Isa 1.2 3. Isa 1.2 3. Mich. 6.3 5. O peircing words and yet again Mich. 6.3 5. These onely for a taste Doth not the Lord thus expostulate with us and complain of us at this day for our unthankfulnesse and disobedience Ah sinful Nation testifie against me wherein have I grieved thee Remember how I brought thee out of the Romish furnace Remember how I have blessed thee with peace and plenty Deut. 32.6 c. Do you thus requite me Oh foolish People and unkind c. And is not the Voyce of his Servants the Ministers of the Gospel his Voyce likewise Luke 16.16 Vox Turturis Vox Gementis Cant. 2.12 He that heareth you heareth me saith Christ Now Is not the Voyce of the mourning Turtle heard in our Land Do not the Jeremiahs of these dayes mourn over you and mourn for you Do they not in God's name come in daylie with their Bills of complaints against you for your Pride Drunkennesse Whoredom Blasphemy Sacriledge and other Abominations which would ask much time but to name Insomuch that God's Mercy-seat I mean the Pulpit seems to be no other then a Tribunal a seat of Judgment And yet do you ask When or Where doth God complain If the complaints that God makes against us by word of mouth move not Then look upon the works of his hands Open your eyes you that have stopped your ears and you may see him actuaâ—ly complaining What are his Rods his Judgments but real complaints against us for our wicked and heinous provocations Famine is a complaint against us for our abuse of fulnesse The Sword for the abuse of our long and happy Peace Scorn and Contempt of other Nations a complaint of our Pride Sicknesse of the abuse of our Health Sometimes the Heavens bring in God's complaint Levit. 26.19 when they are as Iron Sometimes the Earth when it is as Brasse when we fow much and receive but little Sometimes the seasons of the year speak their Maker's complaints This last Spring and Summer hath complained of us in coming cladd in the Roabs of Winter These things being thus if you veiw well the Evidence that is brought you cannot but find for the Plaintiff It being thus Use 2 let all that have any Interest in God seek unto him for mercy and put themselves in a praying posture God is ready to give fire to all his Artillery that is charged against us It is time to step in and every one to take his Censer in his hand Numb 16.46 as Moses willed Aaron and put in Incense and make an attonement for the Nation that God's wrath may be pacified towards it An humble heart touched with a deep sense of Gods dishonour and the Nation 's misery is the Censer your fervent prayers are your Incense and there is no such way nor means so effectual to appease the wrath of God and stay him from executing of his Judgments threatned as that Esther Est 4.8 upon Mordecai's perswation went to King Ahashuerosh albeit with danger of her Life and made Petition and Supplication before him for themselves and the Kingdom Est. 4.8 Have not you as great cause as She and as much encouragement as She had and far more the Golden Scepter is held out unto you you need not be afraid Consider First God expects this of you Ezek. 22.30 Ezek. 22.30 Isa 59.16 63 5. I sought for a man amongst them that should make up the hedge and stand in the gap before me saith God and found none And God wondereth at it that it should be so Isa 59.16 63 5. that there should be so general a barrennesse of grace as that there was not one man to interpose for his People and sue for them It sets the God of all wonders a wondering I doubt not but we have many that do stand in the gap blessed be God yet I would there were more for there is but few or none that do interpose in comparison of them that do not for so None is many times taken in Scripture Be thou One of this None Secondly The neglect of this is a dangerous and fearful provocation and is made a great cause of the publique calamity Ezek. 22.30 31. Ezek. 22.30 31. I fought for a man to stand in the gap and found none Therefore have I powred out my Indignation on them I have consumed them with the fire of my Wrath Psal 9.16 17. Oh! pray for the Church the State of this English Nation and forget it not Thirdly In all Ages this hath bin the practise of God's Saints by prayers and tears to seek God for the averting of his Judgments Dan. 9.16 17. Jer. 18.20 Isa 62.1 Dan. 9.16 17. 〈◊〉 Jer. 18.20 Isa 62.1 When darknesse of affliction overshadows Jerusalem and Sion is under a Cloud of trouble the godly cannot rest they cannot keep silence they must importune the Lord for a glorious deliverance And it is God's usual manner before he doth any great work for his Church to stir up the hearts of his to importune him by their prayer Fourthly The practise of this Duty will bring much comfort to our selves for besides the publique good that may follow hereupon wherein we shall
have our share Isa 66.10 there is a private benefit Isa 66.10 that will redound unto you you shall be marked for mourners in Jerusalem and so saved in the day of destruction Ezek. 9.4 Ezek. 9.4 Zeph. 2.3 Zeph. 2.3 I shall conclude the point with that exhortation of the Prophet Ye that make mention of the Lord Ministers and others too Isa 62.6 7. keep not silence and give him no rest till He establish and make Jerusalem a praise in the Earth Isa 62.6 7. Every one help with your humble prayers and tears make no other answer to God's complaints but humble Confessions and Petitions as did this Dresser of the Vineyard who in answering made no other answer but this Lord let it alone c. And so we come to the words more particularly He answering said Text. The Person Interceding was the Dresser of the Vineyard the Person Interceded was the Lord of the Vineyard He answering said Lord let it alone c. Who this Dresser is hath bin before shewed The Head and Principal Dresser is Christ himself The Under-Dressers are the Ministers of the Gospel the Servants of Christ whose Office it is to digg about the roots of the Trees We shall speak somewhat of both In reference to Christ the Head-Dresser we may take notice of the Intercession which he makes unto his Father in the behalf of sinners such as the Jews represented by this Figg-Tree were When God is offended Doct. Christ steps in and mediates and pats a stop to the present proceedings of Justice Thus Zachary 1.12 we read that the Angel of the Lord even the great Angel of the Covenant Zach. 1.12 Christ Jesus the Mediator of his Church interceded for Jerusalem saying O Lord of Hoasts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had indignation these threescore and ten years Seventy years God had shewed his just inâ—ignation against that People for their sins and had afflicted them with a miserable Captivity under the Babylonians Christ intercedes for them that God would proceed no further in wrath against them God heard him Vers 13 and answered him with good and comfortable words verse 13. And thus Being upon the Earth He made Intercession for sinners So did the Evangelical Prophet foretell Isa 53.12 Isa 53.12 speaking as Positively as if he had stood by when Christ made that prayer upon the Crosse in the behalf of his enemies Luke 23.34 Guevar de Mont. Calv. c. 3.4.5.6 Pendebat tamen petebat Aug. Father forgive them they know not what they do Luke 23.24 O sacred word O blessed speech saith one uttered upon the Crosse by the Son of God the Saviour of the World and that in the very Act of his crucifying when the blood did trickle down from his hands and feet when his shoulders were rent and torn with whipping his face swell'd with buffeting and when the pains of Hell had caught hold upon him yet then he prayes and is careful of his enemies for those who were then like so many bloody hounds tearing of him yea breathing Devils tormenting of him crucifying of him and bathing their hands in his blood yet then for them he prayes and that not for any one in particular but for all even the whole Nation of them questionlesse he saw many amongst them who belonged not unto him August tract 31. in Johan but amongst that wretched and seduced multitude He saw many that were his and for their sakes he makes intercession and puts up this prayer unto his Father Forgive them Fain would they pull upon themselves the guilt of his blood he deprecates it They kill He sues for remission and life And now that the Elements are troubled the Lights of Heaven darkned the Earth trembling and all Creatures in a sort prepared to be revenged on so wicked a Nation He stops their course and deterrs them from their intended purpose by Interceding unto his Father for them Father forgive them And what he did on Earth He doth still in Heaven in the behalf of those who belong unto the Election of grace but yet uncalled I pray for them saith Christ I pray not for the World John 17.19 20. but for them which thou hast given me for they are thine Joh. 17.9 10 And for their sakes Christ now makes Intercession unto his Father that he would deferr his wrath and that the World may stand till that the number of his Elect be made up which otherwise had not stood to this day and no sooner shall that number be made up but the world shall be consumed with fire Of this Intercession which Christ makes in Heaven for us now that He sits at the right hand of his Father the Apostle speaks Rom. 8.34 Heb. 7.25 Rom. 8.34 Heb. 7.25 And it containes divers things in it First His appearing for us in the sight of God and presenting of his Person in our Nature and his own as a publique person Heb. 9.24 So Heb. 9.24 He is there said to appear now in the sight of God for us alluding to the manner of the High Priest under the Law who used to go into the Sanctum Sanctorum the Holy of Holyes with the names of the Children of Israel written in precious stones for a remembrance of them that he might be mindful of them all Exod. 30.7 in his prayers Exod. 30.7 So Christ being now ascended up into Heaven there presents unto his Father the names of all his Chosen doing the Office of a Priest continually remembring the Lord of that which he hath done in offering himself a sacrifice for us thereby as it were with strong and mighty voyce craving for us mercy and grace whose blood speaks louder and better then the blood of Abel Heb. 12.24 Heb. 12.24 Secondly His undertaking for us before God and passing his word that we being mindful of Reconciliation through him shall eschew sin by his Grace and not provoke him any more as formerly we have done Look as Judah was both a Mediator to request and a Surety to engage himself to bear the blame for ever with his Father Gen. 43.8 9. for his Brother Benjamin Gen. 43.8 9. And as Paul was for Onesimus a Mediator I beseech thee for my Son Onesimus and a Sponsor If he have wronged thee or owe thee ought put it upon my account I will repay it Philem. 9.10 18 19. So is Christ both our Mediatour and Surety Heb. 7.22 Thirdly His powring out of the Spirit of Intercession upon us which causeth us Rom. 8.26 Gal. 4.6 7. by an unutterable manner to make our moans and requests known unto God Rom. 8.26 Gal. 4.6 7. Fourthly His offering up the Prayers and Praises of the Saints to God Rev. 8.3 4. That Angel is Christ the Lord in Rev. 8.3 4 and through whom our Prayers are heard and accepted Fifthly The presenting of his
Immutability of his Counsell and that the Captivity of that People was decreed and established of God He had sinned if he had prayed for them any more in that respect This grieved him to the heart Jer. 14.11 13. ver 20 21 23. Jer. 14.11 13. yet he goes as far as he might ver 20 21 22. He might and ought and did as he ought to pray for other Blessings of God in their behalf As that He would give them Repentance Remission of Sins Redemption from eternal Captivity Comfort and Patience in that Captivity threatned and deliverance out of it in due time according to Promise He might and ought and did as he ought in praying for deliverance from other Judgments as Famine Pestilence c. At that time there was a great Famine in the Land by reason of drought and for the removing of that Judgment and the blessing of Rain he prayed albeit he might not pray for the State of the Kingdome that it might stand and flourish and the Enemy not prevail against it Piscator in loc and that they might not be carryed away into Captivity for after God had so charged him not to do it he never Interceded and prayed for them as before was shewed And that this is the duty of all faithful Ministers thus to make Intercession for their People unlesse there be such a special Interdiction which we in these dayes have not appears by that we read Jer. 27 18. If they be Prophets Jer. 27.18 Explained and the word of the Lord be with them Let them now make Intercession to the Lord of Hoasts that the Vessels which are left in the house of the King of Judah and at Jerusalem go not to Babylon As if the Prophet should say If these men amongst you that say they are Prophets and would disswade you from serving of Nebuchadnezzar whom God hath determined you shall serve Verse 14. if they be Prophets indeed let them do the work of a Prophet in intreating the Lord for you and making Intercession on your behalf that his Judgments may be averted from you or at least mitigated and sweetned unto you and let them not any longer delude you in saying You shall not serve the King of Babylon for in so saying they Prophesie a lye unto you And so under the Gospel Ministers are to intercede so did Paul Rom. 10.1 John 17. Rom. 10.1 Christ hath given us an example Joh. 17. But if these Intercede Quest how is Christ our only Mediatour and Intercessor Intercede is properly a Latine word and signifieth to come betwixt and so to Lett Hinder Withstand Inter et cedo Cameron de p. 122. Eccles 1 Tim. 2.1 or Prohibit the doing of a thing It hath sometimes a more large signification so the prayers which the godly make in the name of Christ to turn away God's Judgments from their Brethren in this World are termed Intercessions 2 Tim. 2.1 And these are Intercessions of Charity But usually and more strictly it signifieth that part of the Mediation of Christ in which he appears before God to prevent or pacifie his displeasure towards his Elect of which we spake before And this is out of Justice or Authority To be such an Intercessor belongs to Christ alone because Intercession as it is a publique and authoritative Act is founded upon the satisfactory merits of the Person interceding 1 Joh. 2.2 He cannot be a right Advocate who is not a Propitiation also Therefore the Papists are forced to venture so far as to affirm that the Intercession of the Saints in Heaven with God for us is grounded upon the virtue of their own merits But thus Christ onely is our Intercessor and no other neither in Earth nor Heaven The things we pray for either for our selves or others are unmerited of us and undeserved by us therefore we put them up in His name we expect them ex vi promissi out of Gods gracious promise and not ex vi pretii out of any price or purchase by us paid or made such meritorious Mediators God's Ministers are not they are but Ministerial Mediators and Intercessors under Christ 2 Cor. 4.20 wherein indeed they are preferred before others in nearnesse to Christ and have as Nazianzen speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediation between God and Man For the further Explication and Confirmation of the Point Let me shew you First wherein this Intercession of God's Ministers doth consist and then the Grounds and Reasons of it The intercession of God's Ministers for their People stands in two things First In speaking betwixt both interpreting the mind of one unto another from God to Man and from Man again to God Secondly In interposing betwixt both when God is offended and displeased with Man They speak from God to Man and so they are His Voyce to Us Luke 1.70 Him we cannot hear in His own Voyce and live Luke 1.70 Speak thou with us said the People of Israel to Moses and we will hear Exod. 20.19 Deut. 5.27 28. but let not God speak any more with us lest we dye which desire of theirs was well approved of by the Lord In like manner God having respect to our Infirmities is graciously pleased to acquaint us with his good pleasure by men like our selves Math. 10.20 2 Cor. 5.20 It is not you that speak but the spirit of your Father that speaketh in you as Christ spake to his Disciples Math. 10.20 we pray you in Christ's stead saith the Apostle 2 Cor. 5.20 They speak from Men and for Men to God and so they are Man's Voyce to Him presenting their Persons and Causes before him when they come into his presence Thus Aaron was enjoyned to bear the names of the Children of Israel upon his Pectoral when he came before the Lord to minister for a memorial before the Lord for ever Exod. 28 29. Exod. 28.29 So every Faithful Pastor is mindful of his Flock and carries it upon his heart not onely to his Pulpit but to his Study When he studyes he remembers them and prayes for them when he meditates on them he prayes for them In Publique he prayes for them in Private he neglects not that Duty St. Paul mentioned the Romans alwayes in his prayers Rom. 1.9 Rom. 1.9 In every prayer of his Publique or Private he had the Philippians in remembrance making request for them all with Joy Philip. 1.4 Phil. 1.4 5 5. Look as the tender hearted Mother prayes for her Babe when she suckles it when she dresseth it takes it up or layes it down which prayers are usually wanting when she puts it forth to Nurse So is it with a Faithful Pastor though it be otherwise with those who turn over their Flocks unto another man's care Secondly They Intercede by Interposing in time of danger betwixt God the People when the Almighty is incensed against them through their manifold provocations This is injoyned Joel
how grosse vile and absurd they shew themselves so they may compass their own wicked Wills and overthrow the Truth The malice of Sathan and his Seed is not carried with more eagernesse against any than against God's Ministers 1 Cor. 16.9 whom he knows God hath made the chief Instruments of ruining his Kingdome thence it is that the hottest Persecutions have been raised against them and soarest temptations have been directed to them We must and will say with Jeremiah This is our Portion and we will bear it yet it is your parts to pray for us that we may be enabled to bear it Jer. 10.19 considering the Infirmity of our Persons Act. 14.15 subject to humane frailties as you your selves are Wherefore think it not enough that you give us Audience or Reverence or Maintenance but Pray for us that we may stand fast amidst the many Assaults of Sathan and vexations from absurd and unreasonable men Remembring alwayes that the good and welfare of the Ministers is the benefit of the People In praying for them you pray for your selves and own safety And it is the Tribute of thankfulnesse which is owing from you to them who stand in the gap for you and by their Prayers and Intercessions avert those Judgments from you which otherwise would assuredly befall you Judg. 16.15 How canst thou say that thou lovest me when thy heart is not with me said Daliâ—â—â— to Sampson So may God's Ministers say to their People who pretend much love but do not once remember them i◠〈◊〉 prayers Say not you love me then this duty is waâ—â—â—g â—oâ—â— you And so we have said of the Person intercedingâ— now to the Person interceded Lord Text. It properly signifieth one that hath Authority or one on whose Authority something dependeth yet it hath divers acceptations in Scripture It hath both a religious and a civill sense It is a name of Civility and given not onely to Princes and Personages in high places Gen. 31.6 42.30 43.16 2 Sam. 26.15 1 Sam. 19.26 Judg. 3.3 Gen. 24.18 Act. 16.30 as Gen. 31.6 42.30 43.16 1 Sam. 26.15 2 Sam. 19.26 Judg. 3.3 but it is likewise sometimes given to Persons of meaner Rank and Quality It descends as one observes from the Scepter to the Spade and implies not any distinction of Rank or Degree amongst men Rebeceah gave the Title Lord to Abraham's Servant Gen. 24.18 Paul and Silas poor Prisoners are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domini Lords by the Jaylor Act. 16.30 And when Mary Magdelen spake of Christ to the Gardiner as she supposed she useth one and the same word even the word used in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord to both Joh. 20.13 15. Joh. 20.13 15. when she said they have taken away my Lord meaning Christ and when she said to the Gardiner Sir If thou hast taken him hence It is the same word too and in that respect the word is englished diversly according to the different condition of the Persons Sometimes Lord sometimes Master sometimes Sir but this reacheth not to the style in my Text which is to be taken in a religious and Theologicall sense being given unto the Lord of the Vineyard who as you have heard is God himself and to him this style of Lord primarily properly and principally belongs And so it is attributed to the whole Trinity or to the second Person onely in the Trinity as Rom. 14.9 So our Lord as to protect and save Rom. 14.9 29. Psal 110.1 ver 29. And it setteth forth his absolute power and soveraignty over all Creatures Psal 110.1 Indeed it is a Problematicall and disputable thing Whether God could be called Lord before there were any Creatures Tertullian denieth absolutely that he could be called Lord till then St. Augustine is more modest Non audeo dicere I dare not say that he was not but he doth not affirm that he was However as the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to Jehovah in Hebrew It is not onely the name of Relation but the name of Essence and Eternity and so it is a Name too great to be clasped in the narrow Palm of our Apprehensions The name here is a name of Relation and in that respect the Dresser terms Him Lord. From the Letter of the Parable someting may be profitably noted This Servant gives his Master this style Lord So then Reverend Names and Titles should be given to our Superiours Doct. Thus Servants have styled their Masters Num. 11.28 2 King 5.3 Ver. 23. Gen. 37.35 Mat. 21.30 1 Pet. 3.6 Gen. 18.12 as Numb 11.28 2 King 5.3 and Naaman's other Servants styled him Father ver 23. Children have used the like to Parents Gen. 31.35 Let it not displease my Lord said Rachel that I rise not before him So Math. 21.30 I go Sir the same word is there that is in my Text So Wives to their Husbands have given the same Title of Honour 1 Pet. 3.6 and the Apostle found it so as we may see Gen. 18.12 And she is therein propounded as an example for all good Women to follow In other Relations I might shew this but that it is not the poynt I intend to insist upon albeit it is a Poynt that might very profitably be pressed in this unmannerly Age wherein matter enough is administred unto us to cause us all to turn Quakers I mean not to be of the Opinion of that rule and unmannerly Sect who will know neither Father nor Mother Master nor Mistresse nor any Superiour so as to give them civill Reverence but for the growth and toleration of such rudenesse it is enough to make our hearts to quake considering what it doth presage Isa 3.5 6 7 8. But we come to the sense spiritual Isa 3.5 6 7 8. And so we learn that The Lord of the Vineyard is Lord Paramount Doct. He it is that hath absolute Power and Dominion over All Lords as well as others I am the Lord Isa 4.2.8 Gerherd 1 Cor. 8.6 Eph. 4.5 1 Tim. 6.15 Reason Act. 4.24 Ps 100.3 this is my name and my Glory I will not give unto another Isa 4.2.8 It is a Title that is attributed unto God more than a thousand times saith one nor is there need to stand long on the proof of this See 1 Cor. 8.6 Ephes 4.5 where he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one or Only Lord 1 Tim. 6.15 Lord of Lords He is the onely Lord in respect of Creation so he is the Lord our King Act. 4.24 he made all his Subjects yea the Subjects of all other Lords yea he made all other Lords and that our of nothing Psal 100.3 It is he that hath made us and not we our selves yea he made every part of us and we are not any part nor piece of our selves Rom. 9.21 The Potter hath power and dominion over that Pot because he made it but his dominion over the
Law But we have heard from you before Object that Faithful Ministers seek the People's good and not their own gain Now what is this but to take from their People what they work hard for and to seek theirs rather than them In requiring Ty hes they seek not yours but their own Resp and that which they have as good a Right and Title unto as any one can shew for any state of Land he hath and better as being First more Antient and Secondly by a firmer Charter for besides the divine primary Right which is by assignation from God himself they have a Secondary Right thereunto by Donation and Grants for many hundrees of years and long before the Conquest confirmed by Lawes and Constitutions of this Kingdom and others throughout all Christendom ever since the Christian Faith flourished Secondly Nor may he justly be esteemed covetous who asketh his own but he is covetous and injurious both who deteineth the good from the Owner Pro. 3.27 Gen. 28. Judah exclaimeth against the Incontinency of Thamar but who was most faulty Thirdly In calling for that which is devoted to God and his Worship they seek not your Riches but your Righteousnesse not your wealth but your well-doing as Augustine â—peaketh in this very case they seek the wealth and happinesse of your Persons of your Estates of your Posterity of the whole Church of God for all are endangered by deteining and keeping back the Minister's maintenance and he himself is thereby much wronged which is the second Particular that I promised to inform you of Needs must it be a wrong and a great wrong too to withhold their dues for as much as they are part of the wages which God hath allotted them for their work Hear what St. James saith to the Poynt Jam. 5.4 The hire of the Labourer Jam. 5.4 which is kept back by fraud cryeth in the ears of the Lord of Hosts which Phrase is used in heinous and horrible sins No sin but comes before the Lord c. yet to note the horrour and hey nousnesse of some sins above other the holy Ghost is pleased to use this expression that they cry unto the Lord as did Cain's blood Gen. 4. And God hears the Cry of this sin and hath denounced a heavy Woe against it Jer. 22.13 Jer. 22.13 Woe unto him that useth his neighbour's Service without Wages and giveth him not for his work That Woe is a Milstone as small a word as it is hung about the Neck of him that is guilty of it yea better a Mistone were about his Neck than that Now to reason from the lesse to the greater then If it be such a crying sin to with hold the wages of such as reap down the Corn in your fields and if it lay us open to so heavy Judgments to use our Neighbour's service without wages and not giving him for his work What is it then think you to defraud these spirituall Harvest-men of their wages and to with-hold from them that which you are commanded both by God and Man to pay them There are three sorts of Persons that this concerns most especially by whom the Minister sustaineth much dammage in his wages The First are our Lay Impropriators The Second Corrupt Patrons The Third Unconscionable Parishioners and Tythers The Aâ—lenation of Church Livings by Impropriations is a great and crying sin the bane of the People and the blemish of out Church as one speaks truly for whereas the whole number of Parish Churches in England and Wales Camd d. Brit. p. 162 at this day is 9248 of them 3895. are impropriated saith Camden I will not spend time about this having spoken more fully of that sin elswhere See my Exposition on Luk. 10.15 p. 168. I shall onely at present acquaint you with a passage or two concerning them which we find in that Bill of Complaint which was put up to the Parliament in the daies of Edward the VI. by on Roderich Mors who bewailing the want of Preaching in this Kingdom especially in such Parishes where the Tythes are impropriated hath this Passage If a man say to the Farmer Why have the People no Preacher seeing you receive the Tythes and Offerings They will answer We have hyred the Tythes of this or that Lord who is the Parson or Vicar and him we pay for them Well then I say unto thee my Lord Parson or Vicar Thou dost wrong to have Parsonages and Vicarages to have the tenth-Pigg Lamb Goose Fleece and so of all other things seeing thou art no Minister nor Priest of Christ's Church nor dost any office of a Parson or Vicar but poll and pill What canst thou say of thy self my Lord Parson or Vicar Thou wilt say peradventure The King gave me the Abby and all that bâ—longs thereunto which was given him by the Parliament therefore if thou speakest against my being a Parson or Vicar though I neither preach nor teach nor yet procure any to do it for me thou art a Traytor For this is the 13 Article of our Creed added of late that Whatsoever the Parliament doth must needs be well done But how can you my Lord Parson defend your self if a man should bring this Argument against you and prove you all Thieves that have Parsonages and Vicarages in your hands and cannot preach Christ saith John 10.1 Joh. 10.1 He that entereth not into the sheepfold by the door is a Thief and a Murtherer but you entred in another way and not by the Door Christ is the Door but you say that you entred in by an Act of Parliament and that is not Christ therefore you are Thieves and Murtherers If this Argument be not strong enough What say you by this All they that come before me saith Christ are Thieves and Robbers But you came into the Sheep-fold before Christ therefore you are Thieves and Robbers To come in before Christ is to be a Parson or Vicar before Christ sends him and you come in before Christ sends you for he sendeth none to be Shep herds but such as he knoweth to be able to feed his Flock therefore he never sent you for he knoweth you to be unable to do that Office And thus to conclude you are Thieves and Robbers For a Thief cometh not but to steal kill Wherefore give over the Parsonages unto learned men and enter not into other mens Vocations to rob the Minister both of his Office and Living that you be not punished of God But if ye will needs be Parsons and Vicars and carry away the profits you must have also the pains that belong to such Parsons as you be Hear what Almighty God saith to you my Lords who will be Pastors and Parsons Ezek. 33. It I say unto the wicked Ezek. 33. Thou shalt dy the death and thou speak not unto him to keep the wicked from his way the wicked his own self shall dy in his wickednesse but his blood
with tears And by the Homilies or Sermons of the Fathers it appears that they did often Preach Daylie without intermission unto the People Chrysostome begins many of his Sermons with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday this and this I taught you See Mr. Boltons sure and perpetual guide pag. 205. Bernard concludes with his Cras To morrow I will shew you c. They preached in the afternoon as well as in the forenoon as appears in Basill's second Homily upon the six dayes work and sometime by Candle-Light as appears by the note which Chrysostome hath on 1 Thes 5.17 where he fetcheth a Similitude from the Lâ—mp that he was preaching by I might add to these the indefatigable pains of the men of God of latter times as of Luther Zwinglius Oecolampadius Bucer Calvin Peter Martyr Jewel with divers others all which are very diligent and laborious in their Ministerial employment to their eternal praise But as we read of the Duke of Urbin's Painter who being commanded to drâ—w the shape of Paul and Peter he drew the faces of them somewhat redd And being asked the reason of it answered that they indeed were somewhat pale with preaching often but were they now alive they would blush to see the laziness of their Successors So it may be sayd of those Worthes above-mentioned whom some so often have made mention of in their monthly and quarterly Sermons Were they alive they would blush to hear their names mentioned by such as yet condemn their Practise by their idlenesse and sloath Let the shame lye upon the Romish Clergy but let us of the Reformation as we are called give attendance to Reading 1 Tim. 4.13 2 Tim. 4.2 to Exhortation and Doctrine and Preach the Word in season and out of season as we are required 1 Tim. 4.13 2 Tim. 4.2 Use 4 And give me leave to leave a Word of Exhortation with you that hear us and partake of our pains and labours before I leave the Poynt You seem somtimes to pitty us and confess that we take great pains in our Callings Now it lyes in you to ease us and make our Labours lightsome Not by discharging us from Labouring but by sweetning it All our toyle and labour is swallowed up in beholding your Fruitfulnesse and Obedience A rich and plentiful Crop causeth the Husbandman in time of Harvest to rise up early not as to labour but as to sport and pastime So it is with us The onely Cordial and sweet Refective after all our toylsome labour is the good successe of our labours And this was Chrysostom's refreshment his Auditors gain so refreshed him Chrys ad pop Hom. 9. as to take away all sense of pain in Preaching But on the other side then is our Ministery a toylsome work indeed when after a great deal of soare labour our People remain still stubborn and obstinate The hardnesse of our labour is not so grievous to us as the hardnesse of your hearts Let us therefore be refreshed by your obedience this is that which puts Life and Spirit in us And so we passe from this and come to the Particulars promised by the Dresser I shall Digg about it Text. By this Digging may be safely understood the Legal part of his Ministerial function which stands in the discovery of mans cursed Estate by Nature Look as the Spade being rightly used discovers the Root that is within the Ground and by taking away the Earth that is about it layes it open and bare and fits and prepares the Earth to receive moysture for its nourishment So by the Preaching of the Law comes the knowledge of sin Rom. 7.7 9. The naughty heart of man is discovered all Pleas for sin are removed and the Soul thereby becomes fitted and prepared to receive the moysture of Grace Thus understanding the meaning let the Observation be this Digging is one part of the Ministerial function Doct. that is An effectual discovery of sin and laying open of mans natural estate is a principal part of the Minister's Office Cry aloud saith God to Isaiah spare not Isa 58.1 lift up thy Voyce like a Trumpet and shew my People their transgressions and the House of Jacob their sins Isa 58.1 Cry aloud let it be done feelingly and with affection spare not Let it be without any partiality Lift up thy Voyce like a Trumpet Let it be done Zealously and Vehemently Shew my People their transgressions and the House of Jacob their sins and that plainly and particularly In this manner God hath commanded his Servants to reprove sin and lay it open Affectionately Impartially Zealously and Particularly The like Charge is given to Ezekiel Cap. 16.2 Son of Man cause Jerusalem to know her abominations Ezek. 16.2 And that we may not think that this was required onely of those who lived under the Law you shall find the like enjoyned to Ministers under the Gospel I Charge thee before God 2 Tim. 4.1 2. and the Lord Jesus Christ Who shall Judge the quick and the dead at His appearing and in His Kingdome Preach the Word be instant in season and out of season Reprove Rebuke Exhort with all long-suffering and Doctrine 2 Tim. 4.1 2. Where observe that this Duty of our Ministery is twice pressed upon us Reprove Rebuke and then we must be Instant in it or as the word signifies stand much upon it or closse to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is imposed with a sad and dreadful adjuration I charge thee before God and the Lord Jesus Christ that thou dost this c. as if he should say Thou canst never answer it to God and to Jesus Christ at the Day of Judgment if thou dost it not And thus for our Example did the Prophets Apostles and Christ himself 1 King 18.18 Hos 5.1 Luke 3.19 Math. 3.7 the Lord of all discover and lay open unto sinners their wicked wayes as will evidently appear if you peruse these Texts amongst many others 1 King 18.18 Hos 5.1 Luke 3.19 Math. 3.7 Acts 2.23 Acts 2.23 24.25 Math. 23.13 33. 24 25. Math. 23.13 33. This is so necessary a Duty and so usual in the Ministery of God's Faithful Servants as that it is made a note of difference betwixt true Prophets and false and renders a Minister Faithful in his function The Prophets make my People to err that bite with their teeth and cry Peace c. But truly I am full of Power by the Spirit of the Lord saith Michah Mic. 3.5 8. and of Judgment and of Might to declare unto Jacob his transgressions Mich. 3.5 8. as if he should say I am none of those smoothing Prophets who so they may be fed up with the largesses of the People cry Peace and Happinesse but by the Spirit of the Lord I am filled with courage and undaunted zeal with true Judgment and bold resolution to declare unto Jacob their transgressions wherewith they have
and stand fast bound both for the performance of all holy Duâ—ies of it and for the avoyding and forbearance of all evils therein prohibited But if we consider the Accidents or Appendices of it as it is a rigorous Exactor of perfect and personal obedience upon pain of Death c. so Believers are not under it for as many as are under it are under the Curse Gal. 3.10 Gal. 3.10 Verse 13. Rom. 10.4 Rom 6.7 Rom. 7.4 Gal. 2.19 Rom. 7.14 Gal. 5.28 But Christ hath redeemed us from the Curse of the Law by being made a Curse for us Gal. 3.13 Thence it is that Christ is said to be the end of the Law to every one that believeth Rom. 10.4 and that the Faithful are said to be free from the Law Rom. 6.7 delivered from the Law dead to the Law Rom. 7.4 Gal. 2.19 And to be no longer under the Law Rom. 6.14 Gal. 5.18 The same distinction for Substance doth another excellent Casuist of our times make but far more clear and perspicuous Dr. Saunderson 7 Ser. ad pop on 1 Pet. 2.16 The Law saith he may be considered either as a Rule or as a Covenant Christ hath freed all Believers from the Rigour and Curse of the Law considered as a Covenant but he hath not freed them from the Obedience of the Law confidered as a Rule The Law considered as a Covenant is Rigorous and exacteth punctual and personal performance of every thing that is therein contained with a condition annexed of God's acceptance and of blessing if we perform it but of his Curse and Wrath to fall upon us if we fayl in any poynt or tittle thereof Now by reason of transgression this Covenant is broken so as by it no flesh living can be saved Gal. 3.11 From the Law thus considered we are freed by Christ He subjecting himself for our sakes unto it In his own person he fulfilled the conditions of it Heb. 8.6 as our surety and so disanulled it and instead thereof established a better Covenant for us even the Covenant of Grace under which all believers are Heb. 8.6 But if you consider the Law as a Rule of Life Mich. 6.8 which sheweth us onely what is good and what is bad Mich. 6.8 without any condition annexed either of Reward if we observe it or of Punishment if we transgresse it So Believers are still under it and not freed from it for the Law thus considered can no more be abolished and changed than can the nature of good and evil Thus hen we are to understand that all those Scriptures which speak of the Law as abrogated or annulled do consider it as a Covenant Those again that speak of the Law as still in force understand it as a Rule This one distinction heeded and applyed rightly is sufficient to clear the whole point concerning the abrogation and obligation of the Moral Law under the New Testament and cut off many needlesse curiosities which lead men into error saith my Authour Dâ— Taylor his Regula Vitae If any desire to have a fuller satisfaction concerning this controversie I referr him to that excellent Tract written by Dr. Taylor concerning it where the Objections of Sectaries and the Answers thereto are fully and plainly declared and layd down Vse 2 I shall proceed in speaking a word or two by way of Defence or Apology for such Ministers as are Faithful in the Legal part of their Ministery in discovering sin to be sin It is a part of the Will of God and if they would be counted Faithful they must deliver the whole counsel of God unto their People 1 Cor. 4.2 Acts 20. and keep nothing back Yea it is that part of the Word which is the portion of the greatest part of the World Are not most men under the Curse of he Law and wrapped up in that great condemnation pronounced by Christ upon the World Joh. 3.19 John 3.19 No naturall man no impenitent person hath any part in any other part of the Word but this Math. 7.6 Childrens Bread may not be cast to Doggs nor pretions Pearls to Swine To the Horse belongs a Whip Prov. 26.3 and a Rod for the Fool 's back Prov. 26.3 But you say some are Preachers of the Gospel of Peace Object and should come with the Olive Branch of Peace and Mercy in your mouthes nor is it in your Commission Go preach the Law but Go ye and preach the Gospel Mark 16.15 Resp Mark 16.15 We are indeed to Preach Peace and to this we are called But when and to whom must these glad tydings be Preached Shall we Preach Peace before men see the want of Peace or God's Grace and Mercy to a gracelesse heart that sins presumptuously we would gladly at every Sermon say nothing but Peace be to this Audience But our God saith Isa 57.21 There is no Peace to the Wicked and bids defyance to such Isa 57.21 and not a word of Comfort in the Scripture to such as regard wickedness in their hearts Psal 66.18 Psal 66.18 Psal 137.4 And how then shall we sing the Lord's song in a strange Land Say that one be desperately sick and at the point of Death should another come and tell him of Lordships Mannors great Purchases c. would not this be unseasonably spoken would he not at least might he not answer Redde me sanum tum Fac me divitem first restore me to health then tell me of Purchases Most mens Souls are sick of sin and at Death's door Never tell them of Heaven and an Immortal Kingdome till they be first recovered from the jawes of Hell and delivered out of the snares of the Devil It is unseasonable to apply the Oyl of consolation till your wounds are scoured with the sharp wine of reprehension when we behold your Cheeks blubbered with tears your hands beating your Breasts when we hear your loud cryes at the throne of Grace for mercy Then is the time to say Peace be unto you Your sins be pardoned Secondly We are deceived in thinking that by vertue of our Commission we have not to meddle with Legal comminations or threatnings or are not thereby called to denounce damnation against impenitent ones He that believeth Mark 16.16 shall be saved and he that believeth not shall be damned That is the sum of our Commission Mark 16.16 So that it appears evidently that the Preaching of the Gospel is a Preaching both of Salvation and Damnation upon the several conditions when we Preach the Law we Preach Salvation to them whose heart melts as did Josiah's upon the hearing of it 2 Chron. 34.27 and the Lord shewed him mercy 2 Chron. 34.27 And when we Preach the Gospel we Preach damnation to them that despise it How shall we escape if we neglect so great Salvation saith the Apostle Heb. 2.2 3 Heb. 2.2 3. And so the Apostle in denouncing Gods judgments against the Gentiles for the
sight and presence as ever he did whilst he waâ— upon the Earth All this would be nothing no good fruâ—â— could be expected without the operation of God's blessed Spiâ—â—â— Cain heard God Judas heard Christ often But what were these the better for what they heard It is in the Ministry of the Word as it is in the Procreation of Children though the natural means thereof be by ordinary Generation yet all Man's endeavour is in vain unlesse the Lord be pleased by his Almighty power to fashion us and give us a form Psal 139.12 16. and cover all our Members in our Mother's womb and in that Embrio to infuse a Soul And how often doth he deny Children to some of sound complexion strong constitution and giveth them to others farr more unlikely So though the Ministers of the Word be our spiritual Fathers to beget us in Christ Jesus 1 Cor. 4.15 through the Gospel by the Seed by which we are begotten yet all the Fruit of our Ministry is his Gift and he is pleased to make the Ministry of some one of very weak parts and abilities more availeable for this end many times than the pains and labours of men more deep and eminent It is plain and simple preaching as the World terms it that makes men wise unto Salvation 1 Cor. 1. Not so much Doctorly preaching as Doctrinall preaching that converts Souls to God Let us beware then that we ascribe not that to the Instrument which is onely proper to the Efficient 1 Cor. 3.5 Nullus Doctor est Dator boni quod docurit Bern. 1 Pet. 5.10 that to the Minister which is onely due to the Lord. The Preacher is said to be the Minister of Grace 1 Cor. 3.5 but he is not said to be the Giver of Grace We may be Doctores Gratiae but not Datores That a is Prerogative which God hath reserved to Himself 1 Pet. 5.10 We are but as Instruments in the hand of God it is he that striketh the stroak and worketh the effect making our Labours effectual in the hearts of our Hearers The means are to be used by us but let them not be set above their place Robins â— Essays Obs 25. p. 246. nor beneath their place To abuse the means argues Want of Wisdome or of Conscience To neglect them argues either Desperatenesse as when a man is without hope of getting good by them or Presumption as when he expects good without them or Sloath when he will not trouble himself about them with all which Vnthankfulnesse to the Lord is joyned who provides them as helps against our Infirmities but we will none And to contemn the means which we have so as to long and lust after such as we have not argues prophane sawcinesse As the Israelites did in the Wildernesse in loathing Manua and lusting after Flesh and the Jews in despising Christ's Miracles upon Earth and desiring to see a Sign from Heaven of him And Dives Mat. 16. in desiring to send one from the dead to teach his Brethren when they had Moses and the Prophets with them All which is joyned with great Unthankfulnesse to God who hath graciously provided the means to help our Infirmities But to set the means above their place and to trust to the means is Idolatry which is a Sin that provokes God more than either of the other See therefore that in the Use of the means we be neither farther from them nor neerer to them than is fitting Use 2 Secondly Let this be for a Caveat or Caution to us that we judge not of a Minister's Calling or Faithfulnesse by the successe of his labours Seeing as you have heard the Word may be sincerely taught where it is unprofitably or unfruitfully received 2 Cor. 4.4 Musculus in one place of his Comments 2 Cor. 4.4 having said that no places were more prophane and irreligious than those where the Gospel was most abundantly preached Contzen a Jesuite layes hold upon it and presently cryes Hi sunt Evangelici Doctores See the fruit of Gospel-preaching Many are of his mind who seeing so little fruit of Preaching in many places cry out of the Gospel and Ministers thereof But God hath given his Prophets a Charge and Commission to preach to that People whom he hath before hand told them would not hear them Jer. 7.27 Ezek. 2.3 4 7. Jer. 7.27 Ezek. 2.3 4 7. Nor is it their Case alone but the Lot of the dearest of God's Servants as before hath been shewed It was observed of Mr. Greenham a painful and zealous Preacher of the Gospel that albeit he were very industrious in his Calling yet his People still remained ignorant and that he had Pastures green but Sheep full Lean as one saith of him Let us lay the blame where it should be laid which is not ever in the Minister but in the Unfitnesse and Indisposition of the Hearer The Potion that was prepared for the cure of a Patient may be so far from doing of him good as that it may hasten his end through his own Indisposednesse but then the Physitian is not to be blamed for it For as it hath been said of old three things there are materially considerable in every cure First the Disease Secondly The Physitian Thirdly The Patient When any two of these joyn they have the Victory the third cannot prevaile If the Physitian and the Disease joyn as sometimes it happens that the cure is mistaken and the very Medicine advanceth the Malady then down goes the Patient If the Patient and the Disease joyn which usually falls out so that the Patient will not be ruled not ordered then down goes the Physitian he is discredited though he cannot help it But if the Physitian and the Patient joyn the one prescribing aright and the other following his directions down goes the Disease the Patient recovers Sin is the Sicknesse of the Soul whereof every man is a Patient God is the Physitian who heals us by the hands of his Ministers Now if the Physitian for the Patient's frowardnesse and obstinacy joyn with the Disease justly punishing Sin with Sin as he often doth then the Soul is lost If the Patient joyns with his Disease The Sinner makes much of his Sin and will not forgo it nor follow the Rules prescribed for the mortifying and subduing of it here the Physitian is discredited not because the Physitian is unskilfull but the Patient wilful But if the Physitian and the Patient joyn If Christ preach and Mary repents If Christ promiseth and the Sinner believes then out goes the Disease though it were as strong as seven Divels so that much lyes in the Patient If we take our Sin 's part against God and his Word we perish If we take God's part against our Sins we are saved Thus if the means prevail not the defect is neither in God nor in his Word nor Spirit nor Minister but in those who oppose and will not be reclaimed
discern There is another more ordinary way whereby he restrains the Godly from this duty in the behalf of others and that is by suffering them to be asleep as Jonas was under Hatches when the Ship is in greatest danger or else by with-drawing the Spirit of Prayer and Supplication and denying assistance to pray for such Their hearts are marvellously taken off from them so as they scarce remember them in their devotions and when they do Isa 64.7 it is but very coldly and faintly they stirr not up themselvs to lay hold upon the Lord on their behalf And when it falls out thus it is a wofull sign that God makes way for Judgment To apply this briefly If fâ—equent and faithful Prayer be so prevalent with the God of Heaven Use let it be had in high esteem with us and of great account as the chiefest means ordained of God to stay his wrath and in time of trouble to obtain deliverance for us If Prayer prevail not nothing will For such is the wonderfull working efficacy of fervent Prayer that nothing is impossible to it And that we may think more highly of it than we have done call to mind some of those mighty things that have been effected by it and recorded in History both divine and humane Do we not read in Scripture how Moses divided the red Sea and caused it to run back Exod. 14.15 so that God's Israel walked upon firm ground in the midst of it This was done by the power of his Prayer Exod. 14.15 Do we not read of the Sun 's standing still in the midst of Heaven Josh 10.13 14. not hasting to go down a whole day together so that there was no day like that before or after it This was done upon Joshuah's Prayer 2 King 20.11 And have you not read at another time of the Sun 's going back in the Firmament ten Degrees according to the shadoâ— on Ahaz his Dyall This was also done upon the Prayer of Isaiah Have we not heard of the stopping of the mouths of greedy Lyons and closing of their gnashing chapps being almost famished for want of prey Dan. 6. 3. And of quenching the violence of raging fire so that it could not sindge a haire of the Head nor leave the smell of it on the Garments Why These things have been effected by the Prayers of Daniel and the three Children Have we not read of Fire that was brought from Heaven three times together 1 King 18.38 Jam. 5.17 and how the Heavens were shut up three years so that they gave no rain and then opened again so that the clouds powred down in abundance These things were brought to passe by the Prayers of Elijah Have we not read or heard of the Earth's opening her mouth and swallowing up of Korah Mumb. 16. Dathan and Abiram with all their Goods and Families and closing again upon them This was done upon the Complaint and Prayer of Moses unto God against them for their Rebellion It were infinite to recount all the noble Acts of Prayer recorded in the Scripture as of the raising of the dead 1 King 17.21 Act. 12.5 Mat. 17.21 Oratio fidelis omnipotens Luth. Est quaedaÌ„ Omnipotentia Precum Alsted Syst Theol. lib. 4. c. 2. See my Friend at Midnight p. 432. Psal 34.15 Exod. 3.7 9. 2 Sam. 24. Exod. 8,13 opening of Prison doors and loosing the Prisoners bands healing diseases that have seemed incurable to flesh and blood casting out of Divels It is a kind of Omnipotent thing it can command Heaven Earth and Hell as I have shewed you upon another Parable Nothing under God Omnipotent but it Luther was wont to call it the great Ordnance and indeed with that we make our battery at the walls of Heaven In a moment it pierceth the Clouds and procures a Victory sometimes before the Report be heard on Earth or We imagine that it is gone out of our lips It bowes God's Ear and causeth Him to hear Psal 34.15 It opens his Eyes and causeth Him to see Exod. 3.7 9. It plckâ—s out his Sword and causeth Him to smite and on the other side it causeth Him to put it up again and smite no more 2 Sam. 24. It over-rules God in any thing that may be for the Church's good The Lord did according to the word of Moses saith the Text Exod. 8.13 That Moses did according to the Word of the Lord is evident enough and no wonder at that but that God should do according to the Word of Moses and obey the voyce of man that is strange indeed yet So it is In humane History we have many very memorable Examples of the prevailing power of Prayer with God By Prayer the good Constantius was said to strengthen his Family but Constantine his Son did hereby fortify all his Empire Euseb de Vit. Const 2.4 4.15 When his Enemy Licinius began his Warr with Exorcisms and Charms he undertook all with Prayer and holy Meditations and therefore the Lord of Heaven made him to be Lord of the Field Such comfort did he find in Prayer that he stamped upon the Coyn the Image or Effigies of himself kneeling unto his God as ascribing all his Victories to Prayer especially rather than to the Sword When Marcus Aurelius Verus the Emperour was in Germany and in the Field against 970000 Enemies Eâ—seb Eccl. Hist l. 5. c. 5. Germans and Sarmatians and in great distresse for want of Water the Legion called Melitina afterward Julineae being Christians fell down on their knees in the open field Tertul. in Apolog. Xiphilinus de Marc. Anton. Cum ipsa affuit oratione Deus Just Mart. Apol. z. Ambros de obit Theod Ruffinus Socrat. Socr. Scol Euseb l. 7. c. 22. Aug. de Civit. Dei l. 5. c. 23. and relieved him for so soon as they had prayed God was with them and sent Thunderbolts on the heads of their Enemies and a cooling showr to refresh their own wants so that the Prayers of the Church were received as a garrison into the Empire Afterwards In the time of that good Emperour Theodosius in a fought field against Eugenius when he had almost lost the day he alighted from his Horse and stepping before his Army in the face of his Enemy he kneeled down and cryed to God Ubi est Deus Theodosii Where is Theodosius his God And God gave him the day he won the field And upon another occasion at another time upon earnest Prayer to Christ made by the whole City being assembled together A grievous Tempest was suddenly turned into calmness and their former dearth and scarcity into abundance of plenty When Rhadogesius King of the Goths with a puissant Army recovered Rome and by reason of the small preparations in the City no hope could be expected from man then they cryed to the Lord and he fought for them in that their extremity and so discomfited the Enemies that in one day an
deny them When all our Children come about us we cannot so easily shake them off as one How mightily might we prevail with God if we conjoyned our forces Vis unita fortior Many drops make a great flood O! joyn Prayers to Prayers Tears to Tears Sighs to Sighs then shall you find that the face of our Church and State would be quickly changed God will not onely wipe off blood from our bodies but tears from the eyes of this his sad and disconsolate Spouse Grata haec Vis God is well pleased when such violence is offered Him Thou shalt cut it down Text. He saith not I will cut it down but Thou shalt and why not He as he was willed Alasse It could not but be an unpleasing Office for him who had bestowed so much pains and labour about that Tree now to fell it If the fatall stroak must be given and that there be no remedy let it be done by thine own hand spare mine So some Interpret it Or rather thus Thou shalt cut it down not I in that it is by thy Command that I do it Done it shall be I will submit and yield obedience to thy Will for I am but thy Servant and therein execute thy Will and pleasure And thence observe we Whatever be the Instrument or Whoever be the Agent Doct. God is the Principall Efficient of those Judgments which befall a People Let the Axe be what it will or the Dresser who he will It is the Lord of the Vineyard that cuts down the Figg-Tree Sometimes God doth make the Unreasonable Creature his Axe or Instrument in hewing and cutting down and somtimes the Reasonable but whether these or those all are but as the Axe in his hand In all the Ten Plagues of Aegypt it was God that did smite Exod. 7.17 Exod. 7.17 Levit. 26. Num. 21.6 Amos 4.6 9 10 11. Exod. 9.3 1 Chr. 21.12 Psal 91.5 All those Judgments threatned against the disobedient Levit. 26. I will send saith God He sent fiery Serpents amongst the People Numb 21.6 he smites with blasting and mildew sends Famine Plague and Pestilence Amos 4.6 9 10 11. Murrain of Cattle is called his Hand Exod. 9.3 Pestilence his Sword 1 Chron. 21.12 Sicknesse his Arrowes Psal 91.5 He it is that doth hurt and shoot wound spoyle and overturn be the Instrument what it will be Sometimes the Reasonable Creature is used as his Agent in the Execution of his Judgments Angels and Men both Good and Bad are used as the Instruments of his wrath Good men are sometimes made use of for that purpose So God's Prophets and Ministers are said to hew and slay Hos 6.5 Hos 6.5 But whom they cut down by vertue of their place and Office God cuts down I hewed them by the Prophets I have slain them by the Word of my mouth I have done it I have done it saith the Lord Sometimes the Civill Magistrate is employed in that Service he lifts up the Axe and inflicts temporall Punishments on Delinquents Ps 101.5 8. David will cut off all wicked Doers from the City of God Psal 101.5 8. And yet in so doing he is but the Minister of God Rom. 13.4 2 Chro. 19.5 6. A Revenger to execute wrath upon them that do evil Rom. 13.4 The Judgment is God's 2 Chron. 19.5 6. God doth own it as his The Soul that turneth after such as have familiar Spirits and after Wizards I will even set my face against that Soul Lev. 20.6 and will cut him off from amongst his People saith God Levit. 20.6 God saith He will do it and yet this Cutting off was by the hand of the Magistrate Exod. 22.18 who was not to suffer a Witch to live Exod. 22.18 And as God makes use of Good men so oftentimes of Bad in the Execution of his Judgments The King of Babylon was God's Sword to cut down and spoyl the Aegyptians God did put the Sword into his hand and strengthen his Arms and in so doing Ezek. 30.24 it was God Himself that brake the Arms of Pharoah Ezek. 30.24 The proud Assyrian was the Rod of his Anger and the staffe of his Indignation He sent him to punish his own People Isa 10.5 6. Isa 10.5 6. He was but the Axe in God's hand to hew down Judah His Saw to divide it His Rod to scourge it His Staff to beat it And when that Axe that Saw that Rod that Staff did magnifie it self against the hand that used it God upbraids it for so doing as if the Instrument could do ought without the Arm that moved it verse 15. Verse 25. The Angels both Good and Bad are made use of in the Execution of God's Judgments It was a good Angel that smote the Isralites with Plague and Pestilence 2 Sam. 24. 2 Sam. 24. But it was the Lord that sent that Pestilence upon Israel verse 15. Verse 15. And it was the Angel of the Lord that slew all the first born of Aegppt but that Angel was no other then God's Instrument Exod. 12.29 for it was God that smote them Exod. 12.29 The Bad Angels the Devils are likewise God's Agents and Instruments of his wrath An evil spirit it was that vexed Saul but that spirit was sent from God to do it 1 Sam. 16.14 1 Sam. 16.14 A lying spirit was in the mouth of Ahab's Prophets to seduce him but it was God that put that lying spirit into their mouths He sent it forth and gave it a Commission to do what it did 1 King 22.22 23. 1 King 22.22 23. And thus God used Sathan as his Instrument in afflicting Job for the tryal of his graces of which more anon This Truth delivered hath strong Confirmation from Scripture 2 King 21.12 13 14. 2 Corn. 15.6 Isa 28.21 45 6 7. Jer. 18.11 Amos 3.6 Ruth 1.20 Job 1.21 6 4 16 12. Lament 1 12 17. Hos 6.1 Exod. 8.19 2 King 6.33 Jon. 1.14 the mouth of God hath said it 2 King 21.12 13 14. 2 Chron. 5.6 Isa 28.21 45 6 7. Jor. 18.11 Amos 3.6 The godly have acknowledged this Ruth 1.20 Job 1.21 6.4 16 12. Lament 1.12 17. Hos 6.1 Yea the wicked cannot but confesse it Exod. 8.19 2 King 6.33 Jon. 1.14 So Tiberius was wont to say that Thunder was the power of God Homer that the Plague was the Arrow of God and Hippocrates that it was sent as a punishment from God Superstitious Heathens have subscribed to the truth of what is now delivered Obj. There are two or three Objections might be made against this which we shall briesly say somewhat unto for the farther clearing of the poynt If the Devil and his Agents have a hand in many of these Judgments which are inflicted on a Nation and People Object How can it be sayd that God is the Author of them In three respects it may be safely said Resp First In regard
from venting fretfull speeches Gregory Nyssen calls Basil Ambidextrum but in a good sense for that he took every thing that came by the right handle and with the right hand because he saw it to come from God Afflictions are the more wellcome when we see them to be His And experience teacheth that in all those Afflictions which come immediâ—tely from God we are ordinarily more patient than in those that come Iustrumentally from others What Laban and Bethuel said let us say in every Judgment that we ly under This thing is proceeded of the Lord I cannot therefore say either good or evill Gen. 24.5 Nay Gen. 24.5 Let us as better instructed alter the words a little saying This thing is proceeded from the Lord this Judgment this Affliction this Crosse is sent from Him I cannot therefore but speak good of it and not evill Secondly We shall by this consideration be better enabled to bear our Afflictions profitably and fruitfully It will humble us and cause us to throw our selves low before the Throne of Grace 1 Per. 5.6 Humble your selves under the mighty hand of God saith Peter 1 Epist 5.6 that He may exalt you in due time When we see God's holy hand in them and that it is He that smites we cannot unlesse our hearts be very obdurate but be stirred up to go to Him and humble our selves in his sight We shall confesse his Righteousnesse and our own Unworthinesse and with Mauritius that good Emperour who having his two Sons and three Daughters and then his godly Wife Constantina slain before his eyes by Phocas whom the Souldiers had proclaimed Emperour in his room uttered that memorable saying of the Prophet Righteous art thou O Lord Hos 6.1 and just are all thy Judgments It will cause us to fly to him for help alone Come let us return unto the Lord for it is He that hath wounded us c. Hos 6.1 Our Peace is to be made not with the Jaylor but with the Judge not with the Baily but with the Creditor all our work under Affliction lyes in Heaven 1 King 20.31 Like Benhadad's best Counsellour's who sent him with a Coard about his Neck to the merciful King of Israel so do our Afflictions when we once see that the hand of God is in them send us to the God of Heaven for mercy many a Soul hath Affliction whipt to Heaven which otherwise in all likelyhood would never have come thither Thirdly This will be a means whereby we shall be enabled to bear those Tribulations and Afflictions which shall lye upon us more comfortably and chearfully Hab. 1.12 Explained The Prophet Habakkuk speaking of those sad and heavy calamities which the Church then lay under by reason of the Chaldaans gathered much comfort from this consideration We shall not dy saith he Hab. 1.12 O Lord thou hast or dained them for Judgment and O mighty God thou hast established them for Correction As if he should have said Thou O Lord my God hast ordained these Chaldees most justly for our Punishment and set them on work for our Correction not for our destruction and they being but as the Rod in thy hand we rest assured that thou hast not designed us to utter extirpation we shall not dy albeit thou fetchest blood from us and causest us to smart soar A merciful Father albeit he takes a swindging Rod into his hand to correct his Child yet he intends not to kill his Child with that Rod nor will he spend it wholly upon the back of his tender Infant When we see bloody Tyrants and Oppressors let loose upon us this may terrify us very much but when we consider that they are but as Rods in the hand of a gracious God and tender-hearted Father who hath the ruling and ordering of them it must needs be a great chearing to our Spirits And thus God comforteth his Church Jer. 30.11 Jer. 30.11 I am with thee saith the Lord to save thee though I make a full end of all Nations whither I have scattered thee yet will I not make a full end of thee but I will correct thee in measure and will not leave thee altogether unpunished God will certainly correct those whom he loves but the Rods that he useth about his own as they are in his hand so they are bound about with Mercy as God intimates to David in that promise which He made to him concerning Solomon 2 Sam. 7.14 If he commit Iniquity I will chasten him with the Rod of men and with the stripes of the Children of men that is gently and favourably as loving Parents use to correct the Children that they love but my Mercy shall not depart away from him still the Rod shall be bound up with Mercy And so are all God's Rods wherewith he scourgeth His. And when he hath made use of that Rod in scourging of his own at last he will cast that Rod away into the fire as God speaketh concerning the Assyrian that Rod of his Anger and Staff of his Indignation Isa 10.24 25. The Assyrian shall smite thee with a Rod and shall lift up his staff against thee after the manner of Aegypt for yet a very little while and the Indignation shall cease and mine Anger in their destruction Isa 10.24.25 With this consideration that God's hand is in all our blessed Saviour sustained himself in his Sufferings Joh. 18.11 Explained Shall I not drink of the Cup my Father hath given me to drink Joh. 18.11 It is a Cup not a Sea of wrath our Afflictions are all measured by a wise God Sathan cannot put in more than God knows medicinable Rev. 2.20 Rev. 2.10 It is a Cup in a Father's hand when he reacheth it unto us we should willingly receive it the stubbornest Child from a Father receives Correction although he will not from a Stranger Heb. 12.9 Heb. 12.9 It is given us to drink a Potion it is that must be taken Heb. 12.11 bitter indeed at the top but sweet at the bottom Heb. 12.11 If it be too much for one draught we shall take it at two one draught now another anon we may not spill it drink it we must And shall I not drink it seeing the Physitian is experienced the Physick is allayed and tempered and by the hand of a Father tendred to us Let us comfortably bear what cross soever God shall be pleased to lay upon us To conclude all in a word Let us remember that when God's Rod in Moses hand wasturned into a Serpent Exod. 7.10 12. it did no harm it did but devour up other Serpents it stung no body and it quickly turned into a Rod again When God's Rods lye heaviest upon us if they devour up other Rods that is enable us to put off the consideration of the malice of other men and all displeasure towards them and see all as coming from the most High for sin then these
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