good through his blessing becoming means to draw his Elect nearer to the chiefest good yea let God's Judgments go as high as they can in this World in Plaguing of the wicked Etsi novum videtur quod dicere volo saith Origen dicam tamen Though it be-strange that I will say I will say it Etiam bonitas Dei est qui dicitur furor ejus that which we call the anger of God the wrath of God the Fury of God is the goodnesse of God Luther goes yet higher Hell it self is full of God and the chief good no lesse then Heaven for the Justice of God which shines forth in the damnation of the wicked is God himself and God is the chiefest good And thus much of the Objections made against the Doctrine delivered Let me now shew you the Grounds of it Reas 1 First God is the first and supream cause of all and all second causes are subordinate unto him and but inferiour means to work his Will and in their subordinate operations they are but in the nature of Instruments to the first cause And however there is in Nature a concatenation and linking of Causes together whereby inferiour Causes are subordinate one to another yet so as that all hold their subordination unto God who is the first and principal Cause Hos 2.21 22. I will hear the Heavens saith God and the Heavens shall hear the Earth Hos 2.21 22. and the Earth shall hear the Corn and the Wine and the Oyle and they shall hear Jezreel Man standeth in need of food food is not provided without the help of the Earth the Earth is not fruitful without the Dew of Heaven the Heavens cannot send their rain without God's appoyntment So that he is the principal Cause and first Mover who sets all inferiour means on Work one Creature stands in need of another and depends upon one anothers help none of them can help or work without the next cause to which it is subordinate but all depends upon God he hears them all and by that vertue which they receive from him the first and chief Cause they have all their vertue and efficacy without which they could do nothing In regard whereof all the Effects and Actions of secundary causes are not so properly the effects of them as of that cause which is fiâ—st and principal As the Scribe is more properly sayd to write than the pen which he writeth with and the Workman to do the work rather then the tools which he useth as his Instruments in doing of the Work So the Lord Who is the chief Agent and first Mover in all Actions may more fitly and properly be sayd to effect and bring things to passe then any inferiour or subordinate Cause they being but his Instruments that he works by Who ever then may have a hand in afflicting and punishing of us they are but Instruments as the Rod or Axe in his hand to effect his good will and pleasure he it is that works by them Reas 2 Secondly To revenge is God's Prerogative Three things he reserves to himself The glory of Works and Actions the Judgment of Secrets and the Revenge of Injuries saith one And he saith no more then what the Scripture saith in so saying For it is written Vengeance is mine and I will repay saith the Lord Rom. 12.19 Where we see Rom. 12.19 1st God's Challenge Vengeance is mine 2ly His Execution of it I will Repay 3ly His Subscription of his great name thereunto saith the Lord. And that this is the Lords true Act and Deed and a Faithful Copy out of the Original St. Paul the Register of God's Holy Spirit gives witnesse with Scriptum est It is written And so we find it Deut. 32.35 Deut. 32.35 God sometimes may send us our payment by the hand of the Ministers of the Word Who have Vengeance in a readinesse against all disobedience 2 Cor. 10.6 which Vengeance is spiritual saith the Apostle 2 Cor. 10.6 and mighty through God to the pulling down of strong holds verse 6. And is to be understood especially of the threatnings and denunciations of God's Judgments against offenders but the Execution is left to God for that we know He will repay and in his own time fullfil And sometimes that Vengeance is Corporal reaching but the Body which is partly inflicted by his substitutes the Magistrate or other Messengers of his wrath Rom. 13.4 Rom. 13.4 And partly referred to the Lords own hand immediately to inflict Particularly in this Life and Generally at the last great Day of Vengeance 2 Thes 1.8 Whether Vengeance taken 2 Thes 1.8 be mediate or immediate upon Body or Soul or both We know him that hath sayd Vengeance is mine Heb. 10.13 and I will recompence saith the Lord Heb. 10.13 Reas 3 Lastly Every good thing is of God so teacheth St. James 1.17 Jam. 1.17 Now if every punishment be a good thing though not simply in it self and in its own nature but as it is a just work and having a good end as before hath bin shewed we must needs conclude that it hath God for the Authour whoever be the Instrument But this is a Poynt that needs not so much evident Demonstration as serious Consideration and right and seasonable Application which now we fall upon Use 1 From this that hath bin delivered of God's being the principal Author and Efficient of those evils which do befall us They of the Church of Rome would make the World believe that we of the Reformed Church make God to be the Author of sin and that the Adultery of David Treason of Judas c. by our Doctrine were the proper work of God which is a Devilish slander that they cast upon us This we say that in a sinful Action there are two things Actio and Actionis irrectitudo there is an Entity Being or Action and there is of that Entity Being or Action a crookednesse obliquity or naughtinesse which is Actionis Malitia as they call it unlawfulnesse transgression pravity that in every such action is contained Prim. Secun Quest 71. Art 6. Conclus Quest 79. Art 2. Conclus Act. 17.28 And so Aquinas himself doth teach us to distinguish and illustrates the same in a lame legg wherein are two qualities ability to go but inability to go upright the going and stirring that it hath is from the virtue that moveth it from God Almighty in whom we live move and have our beeing But the lamenesse and debility of the legg belongeth to another Cause Distortion Crookedness or some other Impotency in the legg it self So the action or motion it self in every evil action is from a good Author but the evil in the action from a bad Author even from the impure fountain of man's corrupt heart whose imaginations are evil and onely evil continually But our Church hath bin justified by her Children sufficiently in this poynt I passe it Use 2 There are
THE Figg-less Figg-Tree OR THE DOOME OF A Barren and Unfruitful Profession LAY'D OPEN IN AN EXPOSITION UPON THAT PARABLE A Certain Man had a Figg-Tree Planted in his Vineyard c. Luke 13. 6 7 8 9 10. By Nehemiah Rogers a Minister of the Gospel of Christ Now learn a Parable of the Figg-Tree Math. 24.32 LONDON Printed by J. S. for George Sawbridge and are to be sold at the Signe of the Bible on Lud-Gate Hill 1659. THE Epistle Dedicatory To the Worshipful and Religious Gentleman Mr. Thomas Roberts of Little-Braxsted in Essex The Continuation and Encrease of all needfull Blessings in this Life and eternal Life hereafter Good Sir THe Roman Orator tells us Quod exemplo fit jure fieri putamus There are few Writers humane or Divine but they entitle their Labours intended for Publique to some particular Person whom they make choyce of either to Pattonize their Persons and Works in which Case Wisdome directs them to some Learned Mecoenas one of high Place and eminent Parts and Power who is able to shelter them from the malice of carping Momus Or to testifie thankfulnesse for some special benefit received and in that Case discretion guides them to pitch their thoughts on some singular Benefactor The Community of the Act may plead an Immunity for my Action in going the common road of Writters Yet I close not with those who crave Protection there is no need of that for if it be Truth that I Preach and Print it is God's and needs no other Protector If it be Error all the Powers under Heaven are unable to support it That I aim principally at in my Dedications is The Testification of a thankful heart to those from whom I have received undeserved kindnesse And in the number of those should I forget you I should forget my self To you Sir I am many wayes obliged for your abundant favours fruits of love really expressed even then when it pleased God most to darken my outward Estate For three years space I most comfortably enjoyed my Ministery through Gods goodness and Yours in that Parish where you now Dwell all which time I found your house to be both to me and mine as the house of Onesiphorus was to Paul a house of great refreshment 2 Tim. 1.16 The shadow of your Trees was to me as Jonah his Gourd was to him Jon. 4. very comfortable but it pleased God to prepare a worme what worme I will not say but it went under the notion of an unknown Friend which did smite my Gourd and so gnaw the Stalk of my Shrowd that it soon withered to my grief I wanting those means whereby the World doth usually testifie their thankfullnesse to their Benefactors desire by this outward evidence to give evidence to the World of the inward disposition of my heart in presenting to you and sending forth under your name this Fruitlesse Figg-Tree The Title promiseth little yet I hope under the Leaves thereof you will find some Fruit that will please your Religious palate I cannot doubt but that as you were a Religious Hearer of something of mine that hath formerly past the Presse which in transitu as it was passing by you called in and gave it friendly entertainment so you will be a profitable Reader of this and give it House-room and Heart-room and seeing it comes unto you under your own name it will be a welcome Guest unto you And my poor Prayers shall accompany it and follow you The Lord so assist you with his Grace that by this and all other good means you may grow from Grace to Grace that so perfecting your Sanctification in the fear of God you may be made perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ our Lord Amen Thus prayes he who is Most obliged to you in the bonds of Thankfullnesse Nehemiah Rogers Dodding-Hurst Novemb. 1. 1659. and To the Pious and Religious Gentlewoman Mrs. Dorothy Roberts his Vertuous and Worthy Wife The Continuation and Encrease of all needfull Blessings in this Life and eternal Life hereafter Good Mrs. Roberts THere is no Monument so lasting 2 Tim. 1.5 to perpetuate the memory of godly Parents and make them to survive after Death as is the godlinesse of the Child Solomon brings in the Children of the Vertuous Woman spreading of her praise They arise up and call her Blessed Prov. 31.28 which is not to be restrained to a Verbal praise given by Children to Parents whilst they live for that may proceed as many times it doth from self-love and flattery but it is principally to be understood of an Actuall and Real praising of her both Living and Dead which is done when those shining vertues of Modesty and Humility and other Graces that were in the Parent appear in the Child and proclaimes the Piety and care of the Mother in their Education Your Mother Mrs. Pert. now with God was a Godly and Religious Matron whom for her more then ordinary endowments both of Nature and Grace I honoured whilst she lived and cannot but gladly make mention of being Dead She had alwayes a great care of her Childrens Religious bringing up John Epist 3. and her joy was greater to hear and see that they walked in the Truth then that they enjoyed fair Estates and large Possessions in this World I need not embalme her being Dead with my Report who living was so well reported of by all that truly knew her and the grace of God that was in her and now being dead yet liveth in the godly Conversation of her Children both Sons and Daughters who manifest the fruit of their religious Education by such a Conversation as becometh godlinesse Should I speak of those excellent Parts that God hath bin pleased to endow you withall your Modesty would not like it and those that are not well acquainted with you would think I flatter but that is beneath my Calling and above my Skill This I may truly say without flattery that God hath enriched you with that which is more precious then Gold A true and lively Faith accompanied with the grace of Knowledge the Government of Temperance the Ornament of a meek and quiet Spirit the support of Patience the Splendor of Humility so that whilst you live your Mother is not dead and albeit God hath not given you a fruitfull Womb yet he hath blest you with a fruitfull Heart insomuch as that which the Prophet speaks may in a good sense be applyed unto you The Desolate shall have more Children then the marryed Isa 54. â—1 To my self in Particular 2 King 4.10 you have bin like that godly Shunamite to Elisha you have joyned as a Partner with your Husband in his love and bounty providing Light and Lodging House-room and Frying and other necessaries fitting for an Elisha and therefore I make bold to joyn you with him in this Dedication craving the
like acceptance from you as from him And I shall put up this prayer to Heaven both for you and for him The Lord so assist you with his Grace that by this and all other good means you may grow from Grace to Grace that so perfecting your Sanctification in the fear of God you may be made perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ our Lord Amen Thus prayes he who is Most obliged to you in the bonds of Thankfullnesse Nehemiah Rogers Dodding-Hurst Novemb. 1. 1659. TO The Reader And more Particularly to my welbeloved the Congregation of Dodding-Hurst in Essex Good Reader IN the Closure of my Exposition upon that Parable of a Friend going to his Friend at Mid-night Luke 11.5 c. I intimated my intent to go on in the next place with that ensuing Parable of a Son asking Bread of his Father Luke 11. verse 11. c. But this as thou seest is stept into the World before it Yet know that it is upon the birth albeit as yet there is no strength to bring it forth I doubt not but with God's assistance thou shalt see The Father's blessing to attend both on this and that before mentioned To you that have bin Hearers in part or whole of what is now set forth I shall use the words of St. Paul To write the same things to you which you before have heard to me it is not grievous Phil. 3.1 but for you it is safe For to use the words of St. Peter In this that I now write unto you I stirr up your pure mindes by way of remembrance 2 Pet. 3.2 The best of us are dull to conceive hard to believe apt to forget and slow to practise Let our minds be never so pure yet there is great need of stirring up Dead Ashes we stirr not up but Embers that be warm to re-enkindle the live-coals that lye hid under them When we lay on green wood we blow the fire and do not stirr it when dry we stirr the fire and need not blow it Proselytes stand in need of kindling well-improved Christians of stirring up and quickening And such I trust you are if you be not it is your shame God hath blessed you with the means for many years together and through the Religious care of worthy and conscionable Patrons and Patronesses Dodding-Hurst for which this Place and Parish above many other have great cause of thankfulnesse there hath bin a succession of godly and painfull Pastors who have bin set over you to watch for your Souls whose Labours God hath so blessed that there is not for any thing that I yet perceive at present any Faction or Fraction amongst you No Papist Anabaptist Quaker nor any such like Schismatique you live in amity and peace one wiâ—h the other generally which is not ordinary and in these times a singular mercy And yet I fear That charge which the Apostle layeth upon the Hebrews may be layd on some of you when as in regard of the long and plentiful means you have enjoyed you ought to have bin Teachers not Publique Preachers Heb. 5.12 for that you ought not to be but Teachers to your Families and one of another in private communion you had need to be taught the first Principles and Fundamentalls of Religion It hath pleased God to bring me amongst you and give me a comfortable Call unto you For besides the Nomination and free Presentation of me to that Place by the Godly and Judicious Patron I was acquainted with the joynt and unanimous desire of you all which you testified under your hands by way of petition to the Patron that he would pitch his thoughts upon me that I might be your Pastor This indeed made me it being undesired much more willing to undertake this Charge which otherwise I believe I should hardly have bin drawen unto And now having undertaken it I desire God's assistance and your prayers that I may be found faithful therein 2 Thes 3.1 Phil. 1.9 10 11. whilst it shall please the Lord to continue me amongst you And that the Word may have free passage and be glorified in us and by us both Minister and People And this I pray that your love may abound yet more and more in knowledge and in all Judgment that you may approve things that are excellent that you may be sincere and without offence till the day of Christ being filled with the fruits of Righteousnesse which are by Jesus Christ unto the glory and praise of God I shall second my prayers with my best endeavours Read diligently what you have heard apply conscionably what you read and hear and bring forth fruit accordingly so shall we one day rejoyce in this both I and you that we have not heard in vain nor laboured in vain Dodding-Hurst Novemb. 1. 1659. Your Servant for the furtherance of the Salvation of your Souls Nehemiah Rogers The Errata's that have past the Presse you shall find in the end of the Book The Text. Luke Chap. 13. verse 6. 7 8 9. Verse 6. HE spake also this Parable A certain man had a Figg-Tree planted in his Vineyard and he came and sought Fruit thereon and found none Verse 7. Then said he to the Dresser of his Vineyard Behold this three years have I come and sought Fruit of this Figg-Tree and found none Cut it down Why cumbereth it the ground Verse 8. And he answering said unto him Lord let it alone this year also till I shall Digg about it and Dung it Verse 9. And if it bear fruit well and if not then after that thou shalt cut it down A Summary of all the Principal Doctrines Collected and Illustrated from the several Verses of the Fruitless Figg-Tree Luke 13.6 7 8 9. Verse 6. HE spake also this Parable A certain man had a Figg-Tree planted in his Vineyard and he came and sought fruit thereon and found none Doct. 1. The word spoke by the mouth of God's Ministers is no lesse to be esteemed the word of God than that which was spoken by Christ immediately Page 9 Doct. 2. Weighty matters should be pressed and insisted on Page 11 Doct. 3. Repentance is a difficult yet a necessary work Page 17 Doct. 4. Christ was no silent Minister of his Church Page 18 Doct. 5. Christ spake Parables Page 26 Doct. 6. God is resembled to Man in Scripture Page 37 Doct. 7. He takes upon him the Profession of an Husbandman Page 40 Doct. 8. The Church is a Spiritual Vineyard Page 44 Doct. 9. The Church of Christ is but one Page 58 Doct. 10. It is the peculiar Inheritance of the Lord. Page 68 Doct. 11. Man is a Tree Mystically Page 71 Doct. 12. Those Trees wherewith God furnisheth his Vineyard are of a Fruitful kind Page 80 Doct. 13. Those Trees which God expects Fruit from are planted Trees Page 84 Doct. 14. The Church is God's
from which the Similitude is taken The second is the Root The Intention or purpose of the Parable The drift or scope of it beyond which the similitude may not be extended The third is the Fruit or profit which is to be gathered from it and that ariseth from both the former for the very Letter of the Parable will afford some good matter for heavenly meditation But in the Letter we may not rest the Rind is modesty to be put aside the Vaile is to be drawn and the spiritual Sense is especially to be perused Take we notice then of the Mystical meaning of what is here propounded to us in this Parabolical way under this Similitude A certain man had a Figg-tree Text. The Mystical sense c. By this Man understand we the God of Heaven who is so termed not that he is so or hath any humane shape but for the Capacity and comfort of men on earth he is pleased to resemble himself to man and ascribe unto himself sundry positions notions and transitions of men and so to speak in mans Language that he may be the better understood by man Lex loquitur liuguam filiocum hominum Here he resembles himself unto a Husbandman to set forth his care over his Church which is here resembled unto a Vineyard This Vineyard is the Church Catholique here on earth and so it is often termed in Scripture Psal 80.7 9. Isa 5.7 Math. 21.33 45. Psal 24.1 2 95 4 5. Deut. 9.26 29. Psal 33.12 68 9 78 62 71 79 1. 106 5. as Psal 80.8 9. Isa 5.7 Math. 21.33.45 And however the whole earth be the Lords and the fulnesse thereof as we read Psal 24.1 2 95 4 5. Yet this Vineyard the Church he termeth his Inreritance as if he counted himself to be owner onely of that Deut. 9.26 29. Psal 33.12 68 9 78 62 71 79 1 106 5. This Figg-tree planted and fited in his Vineyard is principally intended of the Jewish Nation but more generally to be extended to every Particular Church and Congregation yea to every Individium or Particular Person that professe themselves members of the Church Catholique and live within the pale of it saith Austin The Dresser of this Vineyard mentioned is to be understood of Christ principally and primarily and of the whole Company of Prophets Apostles and Ministers of the Gospel secundarily who are all the Under-Dressers of it and though many yet by an Enallage numeri are summ'd up in one Dresser not Dressers The fruit expected is faith and good works as is shewed Isa 5.2 Math. 21.34 This fruit God finds not but the contrary Isa 5.2 Math. 21.34 Isa 5.7 The three years spoken of in reference to the Jews may not amisse I conceive be understood of the time of Christs publique Ministery amongst them which had now bin three years and upwards And his comming for fruit of his several goings up to Jerusalem at three solemn Passovers year by year John 2.13 John 5.1 John 6.4 for three years together But in reference to us that live under the Gospel I understand that large proportion of time which God allowes to us for our Repentance and producing of the fruits of Faith and Obedience Three being put for many a definite for an indefinite a certain for an uncertain number as elsewhere we find 2 Cor. 12.8 2 Cor. 12.8 The Cutting down of this Figg-tree as it respected the Jewish Synagogue and state sets forth the utter subversion and extirpation of it with the destruction of the City and Temple by the Romans But as it concerns us so it notes the Lord's rejecting and casting off a people for their barrennesse according to that we read Heb. 6.8 Heb. 6.8 The year craved for sparing of it in respect of the Jews is thought by some to be that very year when as Christ propounded this Parable unto them which was the fourth current of his publique Preaching but better they who understand it of the time of the Apostles preaching amongst them after Christ's death and before the destruction of Jerusalem One year put for forty saith Cajetan And in Relation unto us we understand it of the time of Gods patient forbearing of us obtained by the Prayers of Gods faithful Servants notwithstanding our manifold provocations The Digging dunging about the Jewish Figg-tree sets forth unto us the paines and labours that Christs Apostles and faithful Servants bestowed on that people to bring them to Repentance immediately after the Death of Christ and so likewise it denotes the paines and labours that the Ministers of the Gospel now take about the Christian Figg-tree for the fructification of it All this with other particulars we shall God willing declare more fully in the Prosecution and Explication of each part in order And first of the Preface He spake also this Parable Text. Which words are the words of the Evangelist and not the immediate words of Christ Obs and yet no lesse to be esteemed the word of God then that which Christ spake with his own mouth Of all holy Writ it is Generally said 2 Pet. 1.21 Luke 1.70 Heb. 1.1 Exod. 4.12 Jer. 1.9 Acts 1.16 Holy men spake as they were moved by the Holy Ghost 2 Pet. 1.21 In the old time God spake by his Prophets Luke 1.70 Heb. 1.1 I will be with thy mouth said God to Moses Exod. 4.12 I have put words into thy mouth said God to Jeremiah Jer. 1.9 The Holy Ghost spake by the mouth of David said Peter Act. 1.16 And this is true also of those who wrote the New Testament for all Scripture is given by inspiration from God 2 Tim. 3.16 saith Paul 2 Tim. 3.16 Gods spirit did suggest and dictate both for matter and manner whatsoever they wrote or delivered for Doctrine It is not you that speake but the spirt of my Father which speaketh in you saith Christ Math. 10.28 Math. 10.28 I do not say that all things which these holy men wrote were written by divine inspiration for some things which they wrote were written humanely as their humane affaires common to them with other men Robins Essay of the Holy Scripture Obs 8. required nor was all which they spake suggested by the spirit immediately neither was all wherein they were divinely inspired both in preaching and writing brought into the publique treasury of the Church and made a part of Canonical Scripture but onely so much as the Lord in wisdome saw requisite to leave to his Church as the Rule of Faith and Obedience so as that the Scripture should neither be defective through brevity nor yet burthensome by too great largenesse and prolixity But this I say that whatsoever we find written in the Holy Scripture albeit upon some special occasion penned by the Pen-men thereof as this Preface was is no lesse to be esteemed than the word of the eternal God than that which
Gods own making and appointing Psal 2.6 such a King as hath the Law of all truth and goodnesse in his own breast Psal 2.6 the onely Law-maker whose Laws are of such power as that they bind conscinece which no humane Law of it self can do He had the Office of a Priest as well as of a King Psal 110.4 He was the High-Priest of our Profession Psal 110.4 and it was one of the principal works of the Priest under the Law as the Type to teach men knowledge from his mouth they were to seek it Mal. 2.7 Mal. 2.7 But this is the Dignity of Christ alone under the Gospel as the truth to that Type He is the Messenger of the Lord of Hosts which he hath sent Luk. 4.18 Luke 4.18 And he was the Prophet of the Church whom God raised up unto us of our Brethren Acts 3.22 Acts 3.22 like unto Moses in that he was Man but unlike to Moses in being God-man Glorious Mysteries and hidden truths were by him revealed unto us from the Father And thus in respect of Office he above all is worthy to be heard Lastly He is worthy to be heard in regard of the Message that he brings unto us which is the onely worthy Message to be received with all acceptation 1 Tim. 1.15 1 Tim. 1.15 His errand was to save us and that not from a temporal but from eternal death and damnation Luke 4.18 Luke 4.18 Yet more Particularly if we take notice both of the matter and manner of His Preaching we cannot but confesse he is worthy the hearing For the Matter He speaks Sublimia high and heavenly Mysteries Psal 49.1 5. Math. 13.11 appertaining to the Kingdom of Heaven Psal 49.1 5. Math. 13.12 Now strange and unheard of things usually we lend an ear unto He speaks Suaviae that which is sweet and comfortable to us all he speaks words in season to those that are weary Isa 50.4 Isa 50.4 and milk's out to his people consolations and abundance of glory Isa 66.11 14. Math 11.28 Isa 66.11 14. Come unto me all you that are weary and heavy laden saith Christ Math. 11.28 and I will ease you Oh comfortable and sweet Sweeter to the taste than the honey or honey comb He speaks Vtilia of what is profitable for us as well as pleasant unto us He tells us of a treasure hid in a field Math. 13.44 which field and treasure being found and purchased will make us eternally happy And of an Orient pearle Vers 45 which may be had at an easie rare and is wotth the buying and withall directs us what to do that we may purchase these Math. 25. yea Vers 54 he acquaints us with a Kingdome that is prepared for us Now matter of profit commands the ear He speaks Vera nothing but the Truth all that He speaks is true Prov. 8.7 8. Prov. 8.7 8. John 14.6 The two Testaments are the two lips of Christ and the opening of those lips are right things Wickednesse is an abomination unto them Not a word in them but is the word of Truth I am the Truth saith Christ Now for the manner of Preaching and delivering of his Message it may very well command Attention for He speaks Familiariter familiarly unto us as a Mother doth teach and instruct her Child at home Cant. 8.2 and as one Friend speaks unto another Cant. 8.2 John 15.15 John 15.15 He speaks Amantér Lovingly and compassionately with singular tendernesse fitting himself to every naâ—ure and ability Isa 40.11 Isa 40.11 He feeds his flock like a Shepherd He gathers his lambs with his arme and carries them in his bosome and guides them with young c. And as the Eagle bears her young ones upon her wings and teacheth them to fly So he traineth us up bearing with our infirmities Deut. 32.11 Deut. 32.11 He speaks unto us Gloriose Gloriously with a marvellous shining light of knowledge that may ravish our hearts and much affect us 2 Cor. 3.18 2 Cor. 4.6 John 5.25 1 John 2.27 2 Cor. 3.18 and 2 Cor. 4.6 He speaks to us Efficaciter Effectually so as if our hearts were dead within us yet he will revive them John 5.25 To this end he hath given us the annointing even his spirit in our hearts to teach us all things 1 John 2.27 You see then what great reason we have to hear him speaking in all these respects See then that you hear him speaking and despise him not for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven saith the Apostle Heb. 12.25 Heb. 10.28 Numb 15.32 Numb 16.49 Heb. 12.25 they that despised Moses Ministery escaped not Heb. 10.28 The man that gathered sticks on the Sabbath day contrary to Moses Law was stoned to death Corah Dathan and Abiram that murmured against him were swallowed up by the Earth and they that took their parts were destroyed and can you think to escape if you despise the Ministery of the Son of God and turn a deaf ear to Him when he speaks to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to it therefore saith the Apostle for it is as much as your souls are worth This is a heinous crime indeed Object you 'l say but we are none such It is well if you be not Resp but let me tell you Many will be found despisers of Christ who yet have a good opinion of themselves It may be that thou art no open despiser of him none of those that send after him Luke 19.14 Luke 16.14 to tell him plainly that they will none of him to Reign over them nor of the number of those who hear but deride his sayings as did the covetous Pharisees but art thou not one of those that when he speaks and calls for attention putt'st him off with frivolous pretences and excuses as did those Recusant Guests who were invited to the wedding Feast I have bought a yoke of Oxen saith one hired a Farme Luke 14.18 saith another am new marryed saith the third and must be excused So I have this businesse in hand such a way to go I cannot to Church to day to hear Christ Or if thou dost hear dost thou not hear dully and drowsily negligently and carelesly entertaining his Doctrine like a tale that is told of no concernment If so then a beit you be not found in the former rank of Despisers amongst open and prophane ones yet you will be found in the other amongst secret and close despisers of him and it will be required at thy hands But Christ is now in Heaven he speaks not to us Object How then do we despise him He that heareth you heareth me Resp Luke 10.16 and he that despiseth you despiseth me saith Christ to his Disciples and in them to all the Faithful Ministeâ—s of the Gospel when any of
himself to us in our own Element and becomes to our souls what ever they can desire that they may be wrought upon and enflamed with a love towards him Vse 3 Again Is God a Husbandman then doubtlesse we are his Husbandry as the Apostle sheweâ—h 1 Cor. 3.9 1 Cor. 3.9 and shall we not submit to his husbanding of us The Earth is content to be rent and torn with Cuâ—ters and Shares yet it patiently endures it and returns fruit to the Plowman The Vine suffers it self to be cut and wounded and although it weeps and bleeds yet it bears and brings forth for the profit of the Vinitor Let us endure all things that God in his wiâ—dom hâ—th ordained for the making of us fair and fertil the best have much Fallow yet to be be broken up the most fruitfull Vine hath luxurious branches to be pruned and lopt off Viti non est luxuriandum Isa 28.23 24 25. better enduring the pruning hook than the fire though we bleed and bleed to death better do so then burn But God is a tender hearted Husbandman He looks on our corruptions with grief of heart and loves not to be alwaies chiding nor will he be all day plowing when he comes with his plough and harrow with iron teeth it is not to break our bones but to kill our weeds and mellow our hearts when he comes into his Vineyard with his knife and pruning book in his hand it is not to kill us but to mortify and kill those Lusts that are in us Ezek. 36.36 Isa 4.4 which if they were suffered to grow would hinder our growth in Grace and be our utter undoing God will not be wanting to us if we be not wanting to our selvs His ure hic seca ut in aeternum parcas Aug. Say with Austin Cut me burn me here that thou mayst save me hereafter and with that Martyr in those Marian dayes Here is my Back do thou beat to save my Soul from Hell's heat Vse 4 Again This may make much for our comfort that God is our Husbandman and the Husbandman of the Church A good Husbandman was of great account amongst the Romans saith Pliny Plin. lib. 18. c. 3. Cato and when they would speak in many man's praise they used to say He is an honest man and a good Husbandman But who can be compared with the Lord herein It is from him that all other husbandmen have their skill His God doth instruct him to discretion Isa 28.26 and doth teach him saith the Prophet Indeed if we should cast our eyes upon the outward face of the Church in the condition that it sometimes lyes and upon the face of our Church in the present condition as it now is all overgrown with Thorns of Errors and Nettles of Heresies and the stone wall of discipline broken down you would judge it to be rather the Vineyard of a sloathfull and sluggish man Prov. 24.30.31 then of a wise God But this our Husbandman is wonderfull in counsell and excellent in working saith the Prophet Isa 28.19 Isay 28.29 He best knows how to do all things well and proceeds with height of deliberation and knowledge in all his actions he best knows the Seasons when to begin and when to make an end he hath his time to fallow and his time to sow his Seed Sometimes his Church is as a Fallow and then no beauty appears on the face of it the hedges are broken down Hoggs let in to root the ridges groan many times with weeds and thistles great clods lye unbroken all seems to be out of order but it shall not alwaies lye thus when he hath brought it in fitting case and in case he will bring it albeit he makes use of his and the Churches enemies to do it as Psal 129.3 then he sows his Seed Psa 129.3 maketh up the hedges luggs the Hoggs that are broke in to annoy it and then some beauty shall begin to appear Psal 90.16 17. and the work of the Lord will be seen to be excellent and admirable in bringing his counsell to passe and causing all things to frame to a sweet seasonable blessed and comfortable end God hath made every thing beautifull in his time saith Solomon Eccl. 3 11. Eccles 3.11 they appear beautifull when we observe both the beginning and the end of them As it is with pieces of Tapestry which before they are joyned together we know not what to make thereof here lyes a Bird there a Beast here a piece of an Arm of a man there a piece of a Legg there a head c. but if we come a while after when each piece is joyned together you may read a perfect story Such was God's dealing with Joseph whom he purposed to advance unto high place and dignity according to that made known unto him by his dreams Gen. 37.5 9. Gen. 37.5 9. which dreams he likewise made known unto his Father and Brethren but was envyed by his Brethren and rebuked by his Father for imagining a matter so unlikely And indeed if we consider God 's working therein to bring his counsell to passe there was no likelihood at all in the judgment of flesh and blood that it would ever be First he was sold for a Slave then falsly accused by his Mistresse and thereupon cast into prison and that for a long time and there layd in Irons yet God Ps 105.18 who is wonderfull in counâ—ell and excellent in working turned all this to Joseph's good and made way thereby for his advancement so that the end was beautifull as the Psalmist shews Other Instances I might give you as in Job David c. Wherefore wait with Patience and rest assured that God will bring all to a good Issue in the end Lastly we may from hence be directed what to do Vse 4 and to whom to go with our complaints in the behalf of the Church when we see as at this day we cannot but see her annoyed and almost wasted by the Beasts of the field who have got into it and make havock Give ear O Shepherd of Israel thou that leadest Joseph like a flock thou that dwellest between the Cherubims Psal 80.1 94 1 7. shine forth Ps 80.1 94.1 7. As David there and then did fly to God and acquaint him with the injuries that were offered to his Church by the enemies thereof so should we now it is high time Return we beseech thee O God of Hoasts look down from Heaven and behold and visite this Vine and the Vineyard which thy right hand hath planted Psal 80.14 c. Vers 18. Psal 80.14 c. So will not we go back from thee quicken us and we will call upon thy name vers 18. Of this Vineyard the possession of this man before spoken of and of the Plant of note thereon growing we are now to speak A Figg-Tree planted in his Vineyard Text. A Vineyard
hast been thus long preserved As God then hath had his time of planting Ps 128.2 so in equity and justice let him have his Vintage and now at lengh eat of the labours of his hand Secondly He hath sought it of us as our Text speaks The Prophet Nahum tell us Nah. 3.12 that the first ripe Figgs if they be shaken they fall into the mouth of the eater Nah. 3.12 Such rip Figgs we ought to be The very signification of Gods will should be motive strong enough to perswade obedience 1 Thes 4.3 albeit no other reason nor inducement appears we should offer and present our selves and fruits to him Psal 4.5 Rom. 12.1 and not put him to the trouble to seek for his own but when he doth come and seek to us for it which he need not do it is not safe for us to disappoint him Now seeking implyes divers things First an earnest desire to find the thing sought for as Luke 15.4 Math. 13.45 Such an earnest desire hath God to find Fruit on us Luk. 15.4 Mat. 13.45 Deut. 5.20 32 29. Psal 81.13 Hos 6.4 Luk. 13.34 19 41 42. Cant. 3.1 5. Luk 15.8 2 Tim. 1.17 Mat. 23.37 Ver. 34.35 whom he hath planted in his Church as appears by those pathetical speeches which he useth Deut. 5.29 32 29. Psal 81 13. Hos 6.4 And in this Chapter Luke 13.34 19 41 42. By all which and many such like it appears that He doth seek seriously and fervently for fruit and is much grieved when he is deceived in his expectation Secondly Seeking imports diligence and frequency It is no rare but a continued Act. So Cant. 3.1 2 3 4. Luk. 15.8 2 Tim. 1.17 Thus God comes and seeks for fruit not once nor twice and then gives over but he comes often How often would I have gathered thee saith Christ Math. 23.37 not once but often and that by the external ministry of the Prophets sent before him ver 34.35 and often in his own person as on the next verse we shall hear more fully And how often hath he come seeking fruit from us by the ministry of his Servants since his departing from us whom he hath sent unto us to receive your Fruits Cant. 8.11 Mat. 21.34 and gather up his Rent Cant. 8.11 Math. 21.34 One day in seaven we come constantly unto you besides other times as we have occasion and are still put off we spread out our hands all the day long but not one penny that we can take no fruit of Faith Repentance new Obedience Isa 65.2 that appears in your lives after all our labours so that we are enforced to complain to God of your barrennesse and he compelled to take distresse sometimes on your Bodies 1 Cor. 11.30 sometimes on your Goods sometimes on your friends and children which yet he is willing gratiously to restore upon promise of better payment In short no way of finding but that God hath used in seeking Fruit hoping to find it at last and doth it not concern us then to be fruitful Thirdly Seeking implyes mildnesse and gentlenesse Luk. 15.8 She that lost her groat swept her house gently Luk. 15.8 she laid not about with her broom nor raised too much dust that was not the way to find it God comes to us in a mild way not wounding and killing Gen. 3.8 but as he came to Adam Gen. 3.8 so he comes to us in the cool of the day he did not run upon him as greedy of revenge but walked as loath to punish Nor was it in the heat of the day when the Sun was at his full height but in the cool of the Evening that he came to take an account from him for eating of the forbidden Fruit And so with a soft and slow pace in the cool of the day in much Love and gentlenesse he comes to require the commanded and deserved fruit from us God doth beseech you by us his unworthy Ministers 2 Cor. 5.20 And I beseech you therefore Brethren by the mercies of God 2 Cor. 5.20 that you present your bodies a living sacrifice holy acceptable unto God which is your reasonable service and the Fruit that God thus gratiously seeks for Rom. 12.1 Thirdly We should bring forth fruit Rom. 12.1 for that God holds himself gloryfied by it Herein is my Father glorifyed saith Christ that you bear much fruit Joh. 15.8 John 15.8 St. Saul prayed earnestly and incessantly for the Thessalonians that they might be enabled to walk worthy of that calling whereunto they were called 2 Thes 1.12 and that they might fullfil all the good pleasure of his will and the work of Faith in them with Power And the ground and reason of that his prayer was that the name of the Lord Jesus Christ might be glorifyed in them 2 Thes 1.12 Fruitfulnesse in the former graces was the meanes of bringing glory unto Christ and the main scope of a Christian is to glorifie his name Nor can we look to be glorified in him but in and through our own glorifying of him Math. 5.16 No better way to do this than by our fruitfulnesse Math. 5.16 our Fruct-fying and God's Glorifying are joyned together You knoâ— we blame the Root of an unfruitful Tree or fault the Husbandman but in case of fruitfulnesse we commend both so is it in this case Let this prevail with us to bear fruit to God It is a high honour that God doth put upon us to esteem himself honoured by any of us he needs not our furtherance therein yet he esteems himself to be honoured by our fruits We pray with our tongue Hallowed be thy name let us endeavour it in our lives by bringing forth such fruit as may make to his praise And thus of the motives which respect God Secondly We ought to have a special regard to the credit of the Gospel Tit. 2.11 12. which is the Doctrine of Gods grace and teacheth men to be fruitful in denying all ungodly lusts and in living soberly righteously and godlily in this evil Word Tit. 2.11 12. yea such is the power and efficacy of it Colos 1.6 Jam. 3.17 Act. 13.48 2 Thes 3.1 Rom. 2.24 Eph. 36.20 as that it bringeth forth fruit in all that embrace it and entertain the truth of it in love Colos 1.6 It is a wisdome full of good fruits Jam. 3.17 which fruits when we shew forth then we glorifie it Acts 13.48 2 Thes 3.1 but on the other side if we be barren and fruitlesse who do professe it or any way vitious the Gospel is dishonoured and blasphemed by us Rom. 2.24 See! say some prophane ones of the World when they hear of any thing amisse in a Professor these are your Gospellers your Bible bearers here is the fruit of running after Sermons c. and so as Jacob said of his son's cruelty towards the Sichemites we may say of these they make the Gospel
Pulpit to preach unto us they are to receive the Sacrament from our hands but not to give it nor consecrate it with their own hands These things the Magistrate by his Authority ought to command to be done but he hath no Calling nor warrant to do these things Luk. 12.14 Nor may the Minister of the Word ascend the Tribum to judge Civill or Criminall Causes yet ought he to teach and exhort Magistrates that Justice be done without respect of Persons Deut. 1. They are continually to help the one the other but neither to incroach nor invade upon the others work Nor can God's Vineyard be well dressed without the help of both And the like care belongs to inferiour Officers in their places they being subordinate to the higher And as Magistrates and publique Persons are Dressers of the Vineyard Luk. 22.33 so is every Private Christian within the compasse of his Calling Who is it that hath not some Vineyard or other to tend When thou art converted thy self strengthen thy Brethren said Christ to Peter Luk. 22.32 The like charge is given to others as well as to him As every man hath received a gift 1 Pet. 4.10 so must he minister None of us hath received Grace for himself solely but for the good of others likewise 1 Cor. 12.7 Hence are those exhortations so frequent in Scripture 1 Cor. 12.7 Gal. 6.1 Col. 3 16. 1 Thes 5.11 14. Heb. 3.13 Gen. 4.9 Pro. 27.23 Exhort one another Admonish one another Comfort one another Edify one another And who but a Cain will say Am I my Brother's Keeper More especially those that are Governours of Families stand charged with this Duty Prov. 27.23 You that are Parents Masters c. stand as strictly charged with the Souls of those under your roofs as the Minister doth with the Souls of his Congregation yea every one hath a Figg-Tree of his own to tend Cant. 1.6 Bern. in loc Mine own Vine have I not kept saith the Spouse in the Canticles cap. 1.6 Sermo non est de Vineâ sed de Animâ every man hath a Vine within him to dresse and tend a Soul of his own out of which there are many stones of offence to be cast many luxuriant Branches to be pruned and lopped off Prae omni Custodiâ as Hierom reads Above all Keepings Keep thy heart with all diligence Pro. 4.23 Prov. 4.23 Keep Keep Watch Watch c. Notwithstanding all that hath been said both of Publique and Private Persons the Ministers of God's holy word and Sacraments are the Dressers of the Vineyard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more eminent manner being next Mat. 28.19 Mat. 16.19 Joh. 20.23 and more immediately knit to the custody and care of it They and onely they being called and put into commission to preach the Gospel and administer the Sacraments and into whose hands the Keys of it are putin trust In which sense we may truly say Quid Imperatori cum Ecclesiâ Hosius ad Const What have Kings and Princes much lesse others to do with these things Uzzah not being content to sway the royal Scepter would needs lay hold on the Censer and presuming to burn Incense to the Lord 2 Chro. 26.20 provoked thereby the wrath of the Lord against him and taking upon him to cleanse the People he himself was smitten with an unclean and fowl disease to the day of his death 2 Chron. 26.20 Thus having given you an Answer to these Quaeries which serves for the clearing of the Poynt we come now to apply it Vse 1 From hence we may be first informed both of the Office of God's Ministers the Dressers and the Honour due unto them in that respect The Dresser's work is such as he need not be ashamed of For however the Calling of a Dresser of a Vineyard or Garden may be esteemed but mean and base in some mens eyes yet it is a Calling that Adam in Paradise was employed in Gen. 2.15 even in the state of Innocency Gen. 2.15 and in the eyes of God and of his Saints this Calling of the Minister is honourable Luke 1.15 Luk. 1.15 Nor is there any reason why it should be despicable in the eyes of any It is the worthiest Subject in the World that they deal about even the Salvation of the Soul They are sent to preach the Word to teach people the way to Heaven to pray for the People in the Congregation and to carry their prayers to God to celebrate the Sacraments to the comfort of their people all for the Salvation and good of their Souls The Art of a Gold-Smith we count more worthy then the Art of a Black-Smith and the reason is for that the matter whereupon he works as his Subject which is Gold is more excellent and perfect than Iron on which the other worketh In this respect it should be preferred to other Callings were there no other But besides they labour for God tend his Figg-Tree dresse his Vineyard yea and more they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 Co-workers with God in this service as the Apostle telleth us 1 Cor. 3.9 They are sent from God to bring men to God and keep them with God and make them active for God Heb. 5.1 that in the end they may be eternally saved and blessed by God And if this be not a worthy Work 1 Tim. 3.1 as the Apostle termeth it judge you For the better accomplishing and perfecting whereof there are three principal Virtues as implements which are necessarily requisite in these Dressers of the Lord's Vineyard First Skilfulnesse and Ability to do this work that he is called unto 2 Tim. 2.2 1 Tim. 3.2 2 Tim. 2.25 Luk. 12.42 Hos 4.4 Levit. 21.17 This is required 2 Tim. 2.2 1 Tim. 3.2 He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one apt to teach able to divide the Word of God aright that all may be edifyed 2 Tim. 2.25 and like a wise Steward know how to give God's houshold their portion of meat in due season Luk. 12.42 Such as refuse knowledge God hath threatned to refuse so that they shall be no Priests to him Hos 4.4 So Levit. 21.17 That blindnesse of the body figured the blindnesse of the mind Under this head are many Members comprehended as Sufficiency in himself having some competent knowledge in the Tongues and Arts Secondly Eph. 6.19 Col. 4.3 Tit. 1.9 an Ability to expresse that Sufficiency the Door of Utterance is necessary Such a measure of Knowledge must be had as that he may be able to defend what he hath taught exhort comfort confute Tit. 1.9 which cannot be without Knowledge Secondly Faithfulnesse and Sincerity He that hath my Word Jer. 23.28 let him speak my Word faithfully saith God Jer. 23.28 This is required in a Steward 1 Cor. 4.2 That he be found faithfull 1 Cor. 4.2 Such are to be made choyce of for the
audaciously foolish as to step into the Throne and offer to Rule the Nation in that respect And is it safe for any except those who are thereunto called by God to enter upon the Priest's Office because they are styled Priests in Scripture But I may spare my breath in speaking of these There is a fourth and last sort that indeed give to their Ministers this double honour both of Reverence and Recompence and that for their work 's sake and these onely are they who entertain aright the Servants of the Lord and may expect a blessing It is possible for a man to give his Minister both honour of Countenance and Maintenance for by-respects as for Birth Education Learning Urbanity Peaceablenesse good usage in payments c. But unlesse the work of the Ministery be that which drawes affection that thou canst say I reverence and honour this Minister that God hath set over me for that he teacheth me to know God to fear God c. He informs me of my duty reproves me for my faylings therefore I reverence him thou honourest him not as thou shouldst And to be thus honoured and preferred in the hearts of our People for our Work and Labour is the highest preferment on Earth that we should seek after But I shall proceed no farther at this time on this un relishing Use Dresser Text We have done with the Name but not with the Number why Dresser seeing there are many of them propter unitatem saith the Glosse All being of one heart and mind as were those Believers mentioned Acts 2. 5 32 Thence we inferre The Dressers of Gods Vineyard should be as one in their Master's Work Doct. One I say not in respect of Power and Jurisdiction for in that sense a parity in the Ministry is very dangerous the Mother of Sects and Schismâ— which to prevent saith Calvin Calv. Instit lib. 4. c. 4. Sect. 2. 4. the Elders that were the Ministers of the Word did chuse but one of every City from amongst themselves unto whom they gave the Title of Bishop Ne ex aequalitate ut fieri solet dissidia nascerentur Lest by equality as usually it happens dissentions should arise And in that very Text brought by those who are otherwise minded Mar. 20.25 Mat. 20.25 we find a Maximus and Minimus amongst Christ's Disciples He that is greatest amongst you let him be as the least and he that is chiefest as him that ministreth so the greaâ—est became as the least to serve and minister to the rest and therein One in the work of the Ministry All have Idem Ministerium saith our Reverend Jewell albeit diversam potestatem Christ granted to none of his Disciples any Primacy or Superiority in that respect Episcopatus non suscipit magis minus saith Hierom Hier. ad Evag One Bishop may be richer than another or more learned than another but he cannot be more a Bishop than another Bishop is When Christ gave unto his Disciples their Commission he gaue it equally and generally to them all Math. 28.19 Maâ— 28.19 Joh. 20. 19 20 22. Go and teach all Nations So Joh. 20.19 20 22. Christ stood in the midst of his Disciples and breathed on them all saying Receive ye the Holy Ghost whose ever sins ye remit they are remitted c. He leaned not to Peter nor to James nor to John nor to any one of the rest did he give the Authority of binding and loosing particularly but he stood in the midst of them all and gave the same power to them all This the great Apostle of the Gentiles confesseth 1 Cor. 3.9 1 Cor. 3.9 We together are God's Labourers one of us as well as another we work together with and for the Lord. St. Paul was a wise Master-Builder and had a higher degree of Ministry than others for he was an Apostle and so a degree above an Evangelist yet he did account of the Evangelists as of his fellows and equals in the work of the Ministry and joyns them with him as his Assistants 2 Cor. 1.1 Phil. 1.1 Colos 1.1 1 Thes 1.1 as we read in sundry of his Epistles 2 Cor. 1. 1. Phil. 1.1 Colos 1.1 1 Thes 1.1 Nor did he onely esteem thus of those who were Evangelists but he esteemed of Pastors a degree lower then the other as his fellow-Labourers So he calls Epaphroditus his companion in Labour and fellow-Souldier Phil. 2.25 Phil. 2.25 Col. 1.7 4.7 So others Epaphras Tychichus Clement c. he terms his fellow-Servants and fellow-Labourers Colos 1.7 4.7 acknowledging those who were his Inferiours in degree to be the same that he was in the Ministerial Function For the further clearing and confirming of the Poynt let me shew you first wherein they are to shew themselves One in their Ministerial Function Secondly The Grounds and Reasons of it why they should be as one in their Master's Service Of the first Ministers should manifest their Vnity and Onenesse three wayes especially First in Doctrine they are to teach the same Truth and be of the same mind and Judgment at least in all fundamental and necessary Poynts Gal. 1.8 9. Gal. 1.8 9. Explained If any other preach any other Gospel then that which you have received let him be accursed saith the Apostle and left he might be thought to go too far in so saying he reiterates it As we said before so say I now again If any man preach another Gospel unto you than that which you have received let him be accursed By another Gospel he meaneth any Doctrine divers from the Fundamentals which they had laid as is plain in that coming to explicate the Gospel to which the Galathians were turned he piâ—cheth onely upon that one poynt of Justification by works or the necessity of keeping the ceremonial Law in all Believers Such a care had the Apostles that there might be a consent in their teaching as that they drew the maine Articles of the Gospel into a Compâ—nd called the Symbol of the Apostles by which all Doctrines should be regulated or if not they yet certainly it was done by Apostolical men in the most pure and ancient times of the Church And in respect of this consent God's Servants are said to have one mouth Luk. 1.70 as he spake by the mouth of his holy Prophets Luk. 1.70 Isa 52.8 not mouths And one Voyce Isa 52.8 Thy Watchmen shall lift up the Voyce with the Voyce together shall they sing which though literally the words are to be applyed to Israel's delivery out of captivity which the Prophets should publish with great freedom and consent of Spirit Calv. in loc yet saith Calvin they have respect to the times of the Gospel also shewing the great union that shall be 0 betwixt God's faithful Ministers in the work of Christ unto his second coming Secondly As they are to be one in Judgment so in Affection they are to be as one
of the Lord is not before their eyes Such like querulous notes do abound And Secondly For such like Neglects and Omissions sad threatenings are frequently denounced against a People He that brought not the offerings of the Lord in the appoynted season Numb 9.13 Judg. 5.23 Jer. 10.25 48.10 should be cut off c. Numb 9.13 Meroz must be cursed for not helping the Lord against the Mighty Judg. 5.23 Yea whole Nations are threatened for not calling on Gods Name Jer. 10.25 Let him be who he will be He is lyable to the curse that doth the work of the Lord negligently Jer. 48.10 Thirdly For very Omissions men have bin not only threatened but punished severely As may appear in sundry Instances It was the not believing of God that kept Moses from entring into Canaan Numb 20.12 The not Circumcising of his Son Numb 20.12 Exod. 4.24 25 1. Sam. 3.13 1. Sam. 15.8 Deut. 23.4 Mat. 22.12 13. Math. 25.10 11. Vers 25. Vers 41. Mat. 3.10 7 13. had like to have cost him his life Exod. 4.24.25 Eli's not reproving his Sons lost him the Priesthood 1 Sam. 3.13 and the not slaying of Agag that lost Saul his Crown 1 Sam. 15.8 Moab and Ammon were bastardized and banished the Sanctuary to the tenth generation for an Omission because they met not Gods Israel with bread and water in the Wildernesse Deut. 23.4 It was the want of a wedding Garment that exclused the Guest from the wedding Supper Math. 22.12 13. For want of Oyl the foolish Virgins could not enter with the Bridegroom into the Bride-Chamber Math. 25.10 11. And the not imploying of his Masters Talent that cast the evil Servant into fetters Math. 25.25 and the not Visiting Cloathing Feeding of Christ's members that will condemn the World Math. 25.41 In a word every Tree that brings not forth good Fruit shall be hewen down and cast into the fire Math. 3.10 7 19. Reas 1 Sinful Omissions are not to be looked upon as bare Negations and Privations but as breaches of a Positive Law which commands the contrary we are not only commanded by God to abstain from evil but commanded to do good Every Negative includeth the Affirmative as every Affirmative doth the Negative This evidently appears by that Exposition which our Saviour gives of the Law Math. 5.37 c. Mat. 5.37 So that there is the like Reason of not doing good and of doing evil either way the Law is transgressed and against the one Deut. 27.26 as well as the other the curse is denounced Deut. 27. vers 26. The breach of the Negative brings Death and want of Obedience to the Affirmative excludes from Life Secondly Omissions proceed from Original corruption for it is that which makes us unapt for good and to leave undone what the Law requireth of us and being a fruit of Original corruption there cannot but be a great deal of guilt and iniquity in them Psal 51.5 Psal 51.5 David accounteth his Original sin as the corrupt fountain of all his impurities and he makes way to it with an Eccè Behold I was shaken in iniquity and in sin did my Mother conceive me Job 14.4 Verba Pelagii ut sine virtute â—a siâ—e vitio prâ—creamur anteque actionem propriae voluntatis id solum in homine est quod Deus condidit Rom 7.18 19 20 23 24 25. Now who can bring a clean thing out of an unclean Job 14.4 The Pelagians long ago denyed any such sin as Original or Natural corruption affirming that as we are begotten without Virtue so without Vice and before the acting of our own wills that onely is in man which God made Augustine took this heresie to task and very learnedly confuted it albeit it is since revived by the Anabaptist But not David alone but St. Paul likewise chargeth his Omissions as well as Commissions upon his corrupt nature Rom. 7.18 19 20 23 24 25. Thirdly And do we not professe our selves to be the Servants of the most high God now that Servant that will not do what his Master requireth of him what doth he else but despise and contemn his Master Not to obey is to disobey Nor will we take it well from our Servants if they should spend their time in idlenesse and doing nothing or excuse themselves in telling us that they have not plotted with Theeves to Rob us and Spoil us not set our house on fire nor served those who were our enemies c. We expect more from Servants then so we hire them to follow our work and do our businesse and not to sit still and forbear onely doing of us any mischief they are to do us good as well as no hurt It is true the best of God's Servants omit many things out of ignorance and frailty that God requires but a continual neglect and omission of open and enjoyned dutyes proclaimes open contempt Let us now apply this to our Use There are many that please themselves with a kind of Negative Divinity Use who may be awakened by this Doctrine A company of simple Ideots there are who blesse themselves in their harmlesse life they do no man any wrong they cannot be taxed with any grosse crime Luke 18.11 they are no Extortioners Vnjust Adulterous c. And it were to be wished that more amongst us could say so and that there were more civil righteousnesse and honesty amongst men than is Athanasius sometimes wished that there were more Hypocrites in the Church in regard that publique sins were more infections and offensive So say I in this Case But yet let such Negative men know that all this they say is not enough Isa 1.16.17 Psal 34.14 Rom. 20.9 Luke 16.15 Mat. 5.20 nor will it bring them to Heaven Ceasing from evil is but one step thither doing of good is the other which must necessarily follow if thou expectest Salvation That Pharisee whose outside onely had a fair shew his inside being full of filthinesse sounded the Trumpet of his own praise not onely for the Omissions-of evil but also for the doing of good Luke 16.15 whose righteousnesse if we exceed not we cannot enter into the Kingdom of Heaven Math. 5.20 And yet what aboundance of dead soyl may be found amongst us which brings forth nothing Idle wretches that sleep out the time of grace albeit their damnation sleep not who return all Heavens Raine and influence with a naked and neutral acceptation no way answering the Sender's hopes A barren Earth we call an unthankful earth a barren Heart is no lesse an unthankful heart as in the former verse you have heard Use 2 The best of us have great cause to be much greived and humbled before God for our omissions and neglects that we have bin no more fruitful in our places and diligent in our Callings that we receive no more good from the means of grace Dan. 9.6 10. then hitherto we have done Daniel bitterly laments this
out of Judea into Galilee So 2. Cor. 13.1 This is the third time that I am coming unto you Account is kept of what good is done at a Sermon and how many profited thereby Acts 2.41 and so likewise of how many Sermons are lost Acts 2.41 and not one converted without all question Secondly God keeps account and that strictly as of the meanes so of our several provocations in despising of those meanes Numb 14.22 Gen. 31.41 Lev. 26.26 Job 19.1.3 Ainsworth in loc Exod. 14.11 12 Exod. 15.23 24. Exod 16.2 16 20 27 28. Exod. 17.1 2. Exod. 32.8 Numb 11.1 11 4 Numb 14 1 2. They have tempted me now these ten times and have not hearkened to my Voyce saith God Numb 14.22 which number of Ten sometimes is taken indefinitely in Scripture for many As when Jacob told Laban that he had deceived him ten tâ—mes of his wages that is many times and so elsewhere But it is not to be so taken here for if we peruse the Scriptures we shall find the several provocations to be numbred The first was at the Red Sea Exod. 14.11 12. The second at Marah Exod. 15. 23 24. A third in the Wildernesse of Sin Exod. 16.2 A fourth about Mannah in leaving it till the morning contrary to God's Command Exod. 16.20 A fifth about the same thing in going out to gather it upon the Sabbath Exod. 16.27 28. A sixth at Rephidim Exod. 17.1 2. A seventh at Horeb in making the golden Calf Exod. 32.8 The eighth at Taberah Numb 11.1 The ninth at Kibroth Hattaavah Numb 11.4 The tenth at that time when God thus charged them by their rebellion in Pharon Numb 14.1 2. Thus exact God is in keeping an account of our provocations and that to good purpose For God will produce the meanes to witnesse against us if we profit not thereby So 1 King 11.9 God was angry with Solomon on because his heart was turned from the Lord God of Israel 1 King 11.9 which had appeared unto him twice saith the Text So God will one day lay this to thy charge I have spoken unto thee twice yea many times of the same thing I have wrote four Evangelists that out of the mouth of those four witnesses you might believe I have sent unto you such a Servant of mine and such another yet all to no purpose There is not a Sermon that you have heard not an Example that you have seen not a Crosse that you have felt not a Blessing that you have received but shall testifie against you for your unprofitablenesse If a whole County shall come in against a man at the Assizes you may well think that it will go hard with him Thirdly The not profiting by the means causeth God to deprive us of them and take them from us Isa 5.3 Isa 5.3 Amos 6.9 11. Rev. 2.5 Jer 7.12 Amos 8. 9 11 This God threatened to the Church of Ephesus Rev. 2.5 I will remove thy Candlestick from thee and God made good his word What God speaks Jer. 7.12 Go now to Shiloh where I sett my name at the first and see what I did to it for the wickedness of my People Israel So may I say Go to those seven Churches of Asia and tell me if their Candle be not out their Candlestick removed as God threatned And when this cometh to passe Loe it will come to passe saith God Ezek. 33.33 then shall they know that a Prophet hath bin amongst them whom they disrespected Ezek. 33.33 When Guests begin to play with their meat and blow over it the Master of the Feast bids take away and calls for a Voyder When Servants having a Candle allowed then to light them to their Lodging let it burn out in waste sitting sleeping or chatting by the fire the Master comes and snarcheth away their light and leaves them to grope in the dark their way to bed It was not for nothing that God would not that the staves should be plucked out of the Ark when it rested 1 King 8.8 though they were thrust in and hid yet there they were to remain to let his People understand that if they did not walk worthy of that mercy he could yea would call for his Potters to remove it 1 King 8.2 Fourthly The not-profiting by the means puts a man into a worse condition then if he never had enjoyed the means as was shewed you in the proof of the Doctrine by Corazim Bethsaida and Capernaum It had bin better for such that they had bin Sodomites and Gomorrheans And the time will come that such a one will wish I would that I had bin a Sodomite or a Gomorrhean rather then a Christian I would that I had bin an Indian a Pagan a Turk an Infidel rather then an Englishman Not that God shews lesse mercy to us then to them but in regard of our despising so great mercy It will be worse with us then with them Heb. 2.2 3. Dan. 9.11 2 King 1.19 Mat. 33.32 Heb. 2.2 3. Fifthly For this is a sin that hastens wrath and encreaseth vengeance Dan. 9.11 It calls to Vengeance as the Captaine did to Elisha 2 King 1.19 come down quickly It fills up our measure the sooner Math. 23.32 The Old World was very sinful but it filled not up the measure till it despised Noha's warning nor was the measure of the Sodimotes filled till they came to despiâ—e Lot When once God's Prophets come to be scorned and derided then the Vessel becomes full it can hold no more Then the wrath of the Lord arose up against His People so that there was no remedy 2 Chron. 36.15 16. 2 Chron. 36.15 16. Sixthly Nor is God ever so terrible or fierce against any in wrath as against those who have had the best means and obstinately despised them The sinners in Sion shall be afraid Isa 33.14 Isa 33 14. they must expect devouring burning Tribulation and anguish upon every soul that doth evil upon the Jew first and also upon the Gentile Rom. 2.9 And how on the Jew first not onely for order of time Rom. 2.9 but for greatnesse of punishment Who can read that threatning without astonishment Jer. 7.13 13. Jer. 7.13 17 and again vers 25. 28. God sent his Servants yea all his Servants to forewarn that People Vers 25 they rose early gave them warning time enough to prevent danger Vers 28 but when they rejected and despised all Prophesies and Warnings then followes that final and fearful sentence vers 29. The Lord hath rejected and forsaken them Vers 29 Them whom Why the Generation of his wrath There is unsupportable horror in wrath but in the generation of his wrath it is infinitely aggravated As if they were a People upon whom God would exercise not some one act of his indignation but multiply acts of his wrath on them and that continually It was a sad Complaint which in that respect the Church makes Lament
to it of all the sins that ever were committed by thee or of any whatsoever as Christ had of all the Kingdomes of the World in a moment Let all the difficulties of being saved that ever yet any poor humbled Soul did meet withall or can possibly imagine or cast within it self and joyn to these all the Objections and hinderances of thy salvation that thy heart can suppose or invent yet Christ by his Intercession is able to save thee to the utmost beyond the farthest compasse of thy thoughts Do but remember this same word to the utmost and then put in what exception thou canst The sacrificing part is done and ended the price all-sufficient for all the sins that were ever committed in the World His Intercession hath now the place and by it we get the merit of his death and Passion applyed and not by any new Oblation Vse 3 Wherefore Let it be your care to come unto God by him or through him the former comfort appertains onely to such as do so Heb. 7.25 Heb. 7.25 He is the Door and the way through which onely accesse is gotten to God by Saints and Angels we have not this accesse but by Christ onely They of the Church of Rome would perswade us otherwise they tell us that Christ indeed is the onely Mediatour betwixt God and us touching Redemption but there be other Mediators of Intercession namely Saints and Angels who albeit they be not the Redeemers of the World yet they are as the Courtiers of Heaven and speak a good word for us and so may be come unto by us But what warrant have they for this distinction in the word That Saints living on Earth may intercede for us and How we shall shew you anon but that the Saints departed do it for any particular Person we utterly deny Secondly 1 Joh. 2.1 1 Tim. 2.4 The Scripture tells us expresly that there is but one Advocate 1 Joh. 2.1 and one Mediator between God and Man 1 Tim. 2.4 and no more and which is to be observed that in the same place where the Apostle St. Paul tells us of one Mediatour betwixt God and Man the Subject that then he intreats of is Prayer so that even in Prayer he would not that we should acknowledge any other Mediator of Intercession but Christ alone Thirdly The High-Priest under the Law was typically Mediator both of Remission by Sacrifice and of Intercession by Prayer and to deny Christ this is to rob him of the honour of his Priesthood whose Priest-hood is everlasting Fourthly To communicate Christ's Priest hood or any part thereof with any other besides his own Person or use any other Mediator for Intercession besides him is in effect to deny that which Scripture speaks that Christ is able to the utmost to save those that come unto God through him But to follow this chase no farther let us not partake with them in their error but cleave close to the Intercession and Mediation which God hath ordained for us in the Person of Jesus Christ resting assured that he is both willing to step between God and us and able to procure us favour in the sight of God his Father and bring us into a state of Grace and Reconciliation with him He is our onely Master of Requests let us know no other if we would speed in our Suits He is a Saviour in solidum a thorough Saviour and needs not any to come after him to finish what he hath begun he doth not his work by halves We are taught to conclude all our Prayers and Requests through Jesus Christ our Lord Dan. 9.17 in and through his Mediation as did Daniel cap. 9.17 Chemnitius tells us of a Man who having used the help of some of the Nobles at Court to prefer a Petition to the King and being marvellously delayed hearing a Bishop preach of going to God by Saints and Mediators said If it were in the Court of Heaven as it was in the Courts of Earthly Princes they were like to have but a cold Suit of it But blessed be God it is not so here by Christ we have accesse unto the Father who will lead thee by the hand unto him as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.18 3.12 for so much the word signifieth Ephes 2.18 3.12 and he will speak for thee Couâ—dst thou be assured that thou hadst all the Saints and Angels in Heaven and all the Saints on Earth joyntly concurring at this instant in Prayer and Request to God on thy behalf intreating for God's love and favour towards thee How wouldst thou be comforted and encouraged But I dare assure thee that one word out of Christ's mouth will do more with his Father than all in Heaven and Earth can do In him the Father is well pleased Mat. 17.5 he will not cannot Mat. 17.5 Joh. 11.42 1 King 2.19 Psal 2. deny him any thing that he asketh of him Say on my Mother said Solomon to Bathsheba I will not say thee Nay So saith God Ask of me my Son and I will give thee nor did he ever deny him the hearing Wherefore stay your hearts and comfort your selves with these things Come we now to speak of the words as they have reference to the Under-dressers He said That this is to be understood secondarily of the Vnder-dressers of the Vineyard is evident enough in that they are those who are appoynted to dresse it and dung it and be serviceable unto it so long as God hath a Vineyard upon the Earth To these the head-Husbandman hath committed the charge of his Vineyard as before hath been shewed Whence it followes That Faithfull Ministers may not be wanting Doct. neither are they wanting in Interceding and Praying unto God in the behalf of that unprofitable people which is committed to their charge This was enjoyned the Priest under the Law Num. 6.24 25. 1 Sam. 12.23 Isa 37.4 Deut. 33.40 Numb 6.24 25. and practised conscienciously 1 Sam. 12.23 Isa 37.4 the Prophet is sent for and willed by King Hezekiah to lift up his Prayer for the People So Deut. 33.10 they shall put Incense before thee i. e. pray for thy People as well as preach to them c. In which regard they are counted and styled Intercessors as appears by that we read Jer. 7.16 Enlightned Jer. 7.16 Pray not thou for this People neither lift up a Cry nor Prayer for them neither make Intercession unto me for I will not hear It was his Office and Duty to pray for them and make Intercession on their behalf But God was so offended with them at that time that he forbids the Prophet to execute his Office in that particular as concerning the Captivity Had he omitted altogether the Duty of Prayer for that People he had sinned in that omission but God having so absolutely and peremptorily inhibited him even thrice with one breath Pray not Cry not Intercede not shewing thereby the
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
Reconciliation 2 Cor 5.18 who deal with God on your behalf intercede for you pray for you promise and undertake for you The very Geese of the Capitoll were respected and maintained by the Romans for saving them in the daies of Camillus by their cackling Though the Ministers of God be not respected by you for Conscience sake yet me-thinks they should for Policy 's fake If not for God's sake yet for the World's sake If not for the Soul yet for the Body's sake If not for the Churches yet for the sake of the Commonwealth let them have more respect than hitherto they have found from you Piety is as the Body of Christ Policy is as the hemm of Christ's Garment Well were it if these Intercessors who can have little help by the Piety of these times Mat. 9.20 may with the Woman in the Gospel have these bloody Issues cured by touching the hemm of Christ's Garment As for these Indignities offered we have learned to say as Mauritius did to Phocas murdering his Children Videat Dominus judicet So let God judge betwixt you and us Use 3 I cannot yet leave you not the Poynt in hand till I have left with you a word of Exhortation which I beseech you suffer Beloved it is our Saviour's Rule Blesse them that curse you pray for them that despitefully use you Luk. 6.28 c. Much more then Blesse them that blesse you and deal not despitefully with them who make Intercession to Heaven for you Heb. 13.18 1 Thes 5.25 Pray for us saith the Apostle Heb. 13.18 and again Brethren pray for us 1 Thes 5.25 and again and again too It is his closure in many of his Epistles He doth not onely pray for them but praies them to pray for him and this he desires not as a Complement in his Valedictions but he desires it to be done heartily and earnâ—stly Rom. 15.30 He desired not the People to pry into him Rom. 15.30 Gal. 2.4 that should not need enow would do that without desiring as appears Gal. 2.4 Nor doth he say Prate of us People are ready enough to do that they can make Ministers their Table-talk Diotrephes was such a Prater 3 John 10. whom St. John mentions 3 Epist ver 10. Nor doth he say Prey upon us had he so said he should have had a number of such Preyers 2 Per. 2.3 2 Pet. 2.3 but Pray for us as we do for you as you tender the Glory of God desire the peace of Jerusaleus and love your own Souls Pray for us Oh that this English Nation had either more Grace or Wit then would they not with Saul fling their Darts and Javelins at David whilst he is seeking with his well-tuned Harp 1 Sam. 18.10 11. to drive out the evil Spirits from them but make much of such who are the hostages of her peace and the earnest of her tranquillity Thou art yet happy ô Nation not worthy to be beloved Zeph. 2.1 that thou hast some in thee who cease not to intercede night and day for thee Oh that thou knewest thy happinesse Luk. 19.41 at least in this thy day by honouring their persons procuring their peace and welfare in putting up thy Prayers for them that cease not day and night to sollicite thy cause in the Name and Mediation of Christ at the Throne of Grace If you would know the particulars that you should crave from God on their behalf I shall onely commend unto you that excellent Prayer which Moses the Servant of God made on the behalf of Levi Deut. 33.8 12. Deur 33.8.12 Explained There we have the specialties laid down some respect their Office other their Persons and other their Substance Ver. 8 As touching their Office Let thy Thummim and thy Vrim be with thy Holy One ver 8. What the Vrim and the Thummim was is not easy to determine Illumination and Perfection is that they signify as is commonly conjectured Questionlesse Moses hereby signified the Graces that belonged to the Priesthood which was committed to Aaron and his Seed that they might be enabled to teach Jacob God's Judgment Ver. 10 and Israel Gods Law as he afterwards expresseth it ver 10. And we may understand him thus Thou Lord hast seperated the Tribe of Levi to minister before thee in the behalf of thy People Oh furnish thou them whom thou hast thus chosen with those excellent Graces which are requisite for their Calling that they may be Guides to the blind Lights to them that sit in darknesse Instructors of the Ignorant Examples to their flocks over which thou hast made them Over-seers Many complain of the dullnesse deadnesse coldnesse of their Ministers but when did these put up one Prayer to Heaven in the behalf of them If we did but consider the weightinesse of the work of the Ministry 2 Cor. 2.16 2 Cor. 3.5 6. 2 Cor. 2.16 Their own inability to discharge their Function 2 Cor. 3.5 6. The mischief that followes and befals the Church of God through the ignorance and prophanenesse of the Minister Hos 5.1 4.6 Hos 4.6 5.1 Rom. 10.17 The great good that comes to us by a painfull and conscionable Ministry Rom. 10.17 We cannot but confesse that there is great need that every one of you should pray earnestly to God for all such gracious endowments and enablements as may fit them for the work of the Ministry Something in the second place is prayed for by Moses which respects their Substance Blesse Lord his Substance and accept the work of his hands Ver. 11 ver 11. Levi had no Inheritance amongst the Tribes but they had the Lord and his First-fruits Tythes and Ofterings for their Inheritance and Livelihood Numb 6.18 20 21. and God was therein very bountiful unto them Numb 6.18 20 21. more than to any other of the Tribes For albeit that Tribe was the least of all the Tribes for Number as may appear by comparing Numb 1.46 with Numb 3.39 The other Tribes were numbred from twenty years old and upward Num. 1.46 compared with Num. 3.39 all that were able to bear Arms which was to the Age of 50 years for at that Age they were supposed to be unserviceable for War The Levites were numbred from one Month old and upward and yet the whole summ of them amounted but to twenty two thousand Now if we should conceive the number of those in the other Tribes who were nor numbred being under twenty and above 50 years of Age to be but half as many as the rest the whole number of the Tribes reckoned from their Infancy and upward will amount at least to nine hundred and two thousand men of which number the Levites is just the one and fortyeth part And yet though the Levites were but few in number being compared with the rest God provided for them a larger portion than â—e did for the rest They had the tenth part of the
Pot of Clay which he made is not so Absolute as God's dominion over Man The Potter's Dominion is a Dominion of Art not of Creation for although he made the Pot yet he made not the Clay whereof the Pot was made he hath power over the Clay to annihilate the work of his hands that is to destroy the form and shape that he did put upon that Pot but he cannot annihilate the Clay as God can do that is the work of his hands Secondly As God is the Lord Creator so he is the Lord Protector the general Preserver of all that he hath made Psal 36.6 Thou preservest man and beast Psal 36.6 Col. 1.17 Heb. 1.3 Col. 1.17 He is before all things and in him all things subsist and Heb. 1.3 He beareth up all things by his mighty power Should this great Supporter withdraw but for a moment his protecting and preserving power the whole World would in the twinckling of an Eye come to nothing It is true that in a building one stone upholds another but it is the Foundation that upholds all So all the parts of a Common-wealth uphold as they ought one another in Policy All the Members of the Church uphold one another in Charity The Members uphold the Body the Body the Members But it is thou O Lord that upholdest us all in Mercy Thirdly He is the only Lord in regard of his Judiciary Office and Power which makes him Lord chief Justice through the whole World Psal 9.7 The Lord hath prepared his Throne for Judgment for He shall Judge the World with Righteosnesse Psal 9.7 and the People with Equity St. Paul appealed from Felix and Festus to Caesar Augustus Acts 25.10 Yea and from them Act. 15.10 1 Cor. 4.3 4. 1 Sam. 24.22 16. 1 Pet. 2.23 and all other men he appealed to God 1 Cor. 4.3 4. He that Judgeth me is the Lord So David appealed from King Saul to this Judge who is the Lord of all 1 Sam. 24.13 16. and Christ himself committed his Cause to Him 1 Pet. 2.23 But there is no appeal from In His sentence all must rest as being the supream Judge of all and by whom all Judges shall be Judged All these three you have in one verse Isa 33.22 Isa 33.22 The Lord is our Judge the Lord is our Law-giver the Lord is our King and He will save us Princes and Potentates upon Earth Vse 1 Who have Lordly Power and Dignity put into their hands may be put in mind of their Duty towards God Who is Lord of all Lords and King of all Kings and cause them to cast their Crowns down at the feet of their Supream Rev. 17.14 19 16. Eccles 5.8 Psal 145.3 2 King 18.19 Dan. 4.30 for be they never so high yet he is higher then they Great is the Lord and greatly to be extolled and his greatnesse is incomprehensible saith David Psal 145.3 and so is not theirs their greatnesse may be declared so Rabshakeh did his Master's 2 King 18.19 c. and Nebuchadnezzar his own Dan. 4.30 But in speaking of the greatnesse of this Lord here is Magnus Magnus Magnus nimis saith Augustine Great August in Psal 144. and Great and Great he would fain if he could have told us how great but had he said Great and Great all day long what great matter had the prophet said But saying his Greatnesse is Incomprehensible he gave over speaking and left us to conceive what he could not utter Let man's Greatnesse and Power and Dominion be what it will be or can be yet it is not Independent Domini sunt et Dominum habent Lords they are and a Lord they have still one above them on whom they depend As our life is beholding to the Fruits the Fruit to the Trees the Trees to the Earth the Earth to the Rain the Rain to the Sun the Sun and All to the Lord Hos 2.21 So it is here Hos 2.21 The Child depends on his Father the Father lives by the Peace of the Country the Country enjoyes Peace by the wisdom of the Magistrate the Magistrate is countenanced and waranted by his Prince and the Prince himself is Ruled by God Prov. 21.1 Prov. 8.15 16. Psal 75.7 in whose hand the hearts of Princes are still one looks unto another but the eyes of all look up unto the Lord He giveth to all and receiveth from none nor depends he upon any one whatsoever Prov. 8.15 16. Psal 75.7 Secondly The Greatness and Dominion of man is not absolute He may not do what he list without controll nor can he he must look to be called to an account for his actions be he never so great but the Dominion of the Lord is absolute It is lawful for Him to do what He will with His own Math. 20.15 A Soveraign Dominion He hath over the Salvation and Damnation of men Rom. 9.21 None can call Him to an account or examination with Rom. 9.21 Curita facis Why dost thou so Thirdly The Greatness and Dominion of man is not Universal and boundlesse It is listed and limited to some parts and corners of the Earth only Act. 17.27 Psal 104.9 Acts 17.27 which bounds and limits they cannot pass no more then the Sea can pass hers without permission Nor is man able to command the Hoast of Heaven nor the Sea to obey their will But the Dominion of the Lord of Heaven is without bounds He is a great King over all the Earth Psal 47.2 Psal 47.2 Not Lord of such a Country Barrony Signiory Country but in abstracto most absolute His Lordship is Universal over All. He is Lord of Heaven the Owner of those glorious Mansions Lord of Earth Disposer of all Kingdomes and Principalities Lord of Hell to lock up that old Dragon and his Crew in the bottomelesse pit Yea whatsoever He wills in Heaven Psal 135.6 Earth Seas and all deep Places that doth He Psal 135. 6. He bindes the influences of Pleiades and looseth the bonds of Orion Job 38.31 Job 38.31 He can presse an Army in the Clouds and raise up an Hoast in the Heavens Judg. 5.20 He can blow His Trumpet Judg. 5.20 and cry to the dust of the Earth To Armes and an Hoast of Caterpillars or Cankerworms will presently arise to kill and to destroy Joel 2.6 He hath an Hoast in the Waters every Wave is a Souldier Joel 2.6 every Fish in pay to this great Lord and ready to execute his pleasure Hell it self is at His command He raised up an Army thence which He sent to the first-born of Aegypt Psal 78.49 Thus his Dominion is without bounds Psal 78 49 Fourthly and Lastly His Dominion is Endlesse other Lords dye and their Dominions can have no further nor longer extent then this present Life Those four mighty Monarchies had their times and their turns and their ruine and their fall as well as their rise But this
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
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
without doubt all do Sometimes of things improbable 1 Joh. 2.1 if not impossible as Math. 16.26 If he shall gain the whole World Math. 16.26 a thing very unlikely But here it is spoken Doubtfully yet supposing a Possibility If it bear fruit well Suppositio nihil ponit in esse He comes with an If and doth not absolutely conclude it yet he hopes the best It is possible it may be so and probably it will be so after his farther pains taken with it and God's patience in for bearing it it may bear fruit So then Where the Dresser's diligence accompanies the Owner's Patience Doct. there is hope even of the most barren Figg-Tree Such as have lived a long time unprofitably and unfruitfully are not hopelesse so long as God is patient and the Minister diligent in doing of his Duty Three years this Figg-Tree had stood in the Vineyard and no shew nor sign of Fruit in all that time yet the fourth year there is some hope if God would be pleased to let it stand and the Dresser take pains in Husbanding of it else to what purpose did the Dresser make Intercession for it Many of those Jews who heard Christ preach frequently and saw the Miracles which he wrought yet continued barren all the time the whole three years of Christs Ministration yet their case was not desperate for the fourth year through God's patience and the Apostles diligence many of them were converted upon two Sermons that St. Peter preached many of them that heard the word believed and the number of them was about five thousand Acts. 4.4 Acts 4.4 It cannot be imagined but that many of these if not most had heard the powerful Sermons of Christ many times before which may be gathered by that we read Luke 19.48 Luke 19.48 21 38. 21 38. All the People that is great multitudes in a manner all saith the Evangelist came to the Temple to hear him and were very attentive St. Paul had long lived a Pharisee before his Calling all which time he was not without the means for he had heard St. Stephen disputing against the Libertines and Cyrenians Act. 6.9 7.58 Act. 8.1 3. Acts 6.9 and that excellent Sermon which he preached Chap. 7. he was present at as appears by that we read ver 58. and yet he remained still a Pharisee and a bloody Persecutor of the Church Act. 8.1 3. Yet after this he was deeply humbled and converted and of a persecuting Saul became a preaching Paul and was so richly loaden with the fruits of Holiness as that he came not behind the best and fruitfullest Figg-Tree in the Vineyard of the Lord. And that Parable which we have Mat. 20.6 may make for the Confirmation of the Poynt delivered Mat. 20.6 At the eleventh hour of the day some were found standing idle in the Market and were called as well as others at the third the sixth and 9th hour There is a saying Nullum Tempus occurrit Regi Reas no time excludes the King's Plea It is true in this Case Preachers must call at all times God calls at any time No time can be prescribed against him The Wind bloweth where it listeth Such is the Work of the Spirit Joh. 3.8 John 3.8 Conversion depends wholly upon God's good Will and Pleasure Of his own Will he begets us by the Word of Truth James 1.18 The Word is the Instrument of our Regeneration not Physicall but Morall Jam. 1.18 as if the power to regenerate were included in the Word read or preached as vertue to heal is in a Medicine therefore all are not regenerated that are partakers of the means But it is a Morall Instrument for it pleaseth God to use it in this Work and to joyn the powerful working of his Spirit with it as in the next Poynt shall be more fully declared And it is a good sign that God hath some to call and bring home to himself in that place that he giveth or continueth the means unto Acts 18.9 Act. 18.9 10. 13. But that it may appear that the Blessing is from him he is pleased to take his own time for making the means effectuall Should all God's Elect profit by the means so soon as ever they injoy them the Glory of the Work would either be ascribed to the means or to some good inclination that is in our selves and not unto the Lord. Use 1 From hence we that are Dressers in God's Vineyard may receive great encouragement to hold on in our Ministerial labours albeit we see little good wrought in our People for the present we digg and dung one year yea the second year yea the third but those Trees we take pains withal receive no mending They thrust away Grace and Mercy offered as it were with both hands will not be reclaimed from their sinful courses yet may we not judge their Case desperate or conceive them to be past hope Aug. in â—sal 55. Augustine speaks excellently to this purpose Noli dicere Do not say What will God ever mend such a man so wicked so perverâ—e Noli desperare Do not despaire look to Him to whom thou prayest thou seest the greatnesse of the Disease thou seest not the power of the Physitian still let us go on with our work and follow that diligently In all labour saith Solomon there is profit Pro. 14.23 Prov. 14.23 It is a Plant that will prosper in any soyle a Seed that takes in any ground for God hath given labour and our Labour more especially this Blessing to encrease and multiply Our labour in the work of the Ministry shall not be lost a Blessing first or last will certainly attend it This the Sons of that Husbandman found true who being told by their Father lying on his death-bed that he had left store of Gold buried under ground in his Vineyard fell after his death to digging delving about the Vines in hope to find out the Treasure and albeit they found not what they looked for yet by stirring the Earth about the Roots of the Vines they gained a great Vintage that year beyond expectation Thus it falls out in the labours and travels of our Calling Albeit alwaies we meet not with that profit which we expect yet by our constant pains and diligence we shall so manure the hearts of some of our hearers as that in the end we shall find a fruitful Crop to our endlesse comfort both in the Salvation of their and our own Souls 1 Tim. 4.16 In so doing thou shalt both save thy self and them that hear thee 1 Tim. 4.16 Wherefore Harken we to the Counsel that Solomon gives In the Morning sow thy Seed Eccl. 11.6 and in the Evening with-hold not thy hand for thou knowest not whether shall prosper either this or that or whether both shall be alike good Eccles 11.6 Preach we in our young Age preach in old we know not in what Age of
staying of the Ark with his hand when it was ready to fall out of the Cart 2 Sam. 6.6 7 8. But let us now take forth a new Lesson and learn to praise God for shewing Himself severe as well as gentle for his Acts of Justice as well as for His Acts of Mercy The good Husband-man is commended for his good Husbandry in the cutting away dry and withered branches as well as in pruning those which are fruitful It is one of God's glorious works to cut up and root out such Trees as hurt and annoy His Vineyard as it is to plant and set his Vineyard with the choisest Plants and it is as great a fault to robb Him in the one as in the other You know how we extoll Princes when they declare themselves to be wholly devoted to right so that if their nearest Favourites do things worthy of death they deliver them up to the hands of Justice Mahomet the Great in slaying his Minion Irene whom he dearly loved with his own hand and in the sight of his People was highly magnified by them for that Act Let the King of Kings enjoy the Praise of his just and severe Executions He looks for Prayse not onely from Heaven but from Hell As Heaven is for the Praise of his Mercy so is Hell for the Praise of his Justice The Righteous shall rejoyce saith David Ps 58.10 Psal 58.10 when he seeth the Vengeance he shall wash his feet in the blood of the Wicked that is when he shall see Judgment executed upon the wicked and Ungodly he shall not onely be glad for the overthrow of the wicked and praise God for it but in that blood of theirs which is shed they shall wash their feet and make a comfortable Use to themselves thereof Joh. 13.10 The Feet are the Affections of the Soul in Scripture-Language and he that is washed needeth not save to wash his Feet saith Christ In this Sanguine Bath of the blood of the Wicked we wash our Feet when we put off our carnall Affections and learn to fear God more love Him the better c. and honour Him for His just and righteous Judgments singing upon such occasions the Song of Moses the Servant of God and the Song of the Lamb Rev. 15.3 4. saying Great and marvellous are thy Works Lord God Almighty just and true are thy wayes thou King of Saints Who shall not fear thee O Lord and glorify thy Name For thou onely art Holy For all Nations shall come and worship before thee for thy Judgments are made manifest Even so Rev. 16.7 Lord God Almighty true and righteous are thy Judgments Amen and Amen FINIS The Table Alphabetical directing the Reader to the ready finding out of the most material things contained in this Book A. AFflictions how to bear them Page 488 Afflictions come all from God Page 473 How God can be sayd to be Authour of them Page 472 How Afflictions are said to be evil they coming from God who is good Page 474 In all Afflictions see God's hand Page 478 Inferiour Causes are not to be neglected in them Page 479 Age is Venerable not for number of years but for desert Page 233 Old-age should be fruitful Page 232 It is an unfit time for Repentance Page 246 It is like a decaying or doated Tree Page 72 Amen under the Law answered to the Curse but under the Gospel to the Blessing Page 458 Angels God imployes not in dressing of the Vineyard and why Page 154 Angry God is when he smites Page 305 Axe Ministerial what it is Page 291 God hath many Axes Page 469 Every thing becomes an Axe to the wicked Page 296 Author of Sin God is not Page 477 Humane Authors may be made use of by Ministers in Preaching Page 95 B. BAptism but one and yet many Page 66 Barrenness is dangerous Page 58 Barrenness of the heart a greater Judgment then barrennesse of the Womb. Page 299 A barren Professor is unprofitable Page 314 He is cast forth of the Vineyard Page 286 None to despair because of barrenness Page 439 Beastly heart is under mans-shape Page 38 Behold what it intimates Page 202 It 's work within Doors and without Page 203 Bishop one is no more then another and in what sense true Page 172 Brethren should hate discord Page 67 Burthens to the Vineyard who are Page 320 Unfruitful Professors are many wayes burthensome Page 315 C. CAsting out what is thereby meant Page 286 Casting into the fire what that is Page 290 Child-hood God regardeth Page 228 How Child-hood is spent Page 227 Christ both King Preist and Prophet Page 24 He is best worthy to be heard Page 23 He is the Head of the Church Page 59 He is our Intercessor and Advocate Vid. Intercession He seeks not the destruction of any Page 457 Church is but one Page 59 What constitutes a true Visible Church Page 97 The Church of England is a true Church Page 94 The true Marks of a Church Page 93 All corruptions in a Church do not unchurch Her Page 95 A man may be a member of the invisible Church who yet is not of the Church-Visible Page 98 The Church sometimes lyeth fallow Page 43 No Church is perfect at first Page 45 The Church is more excellent then other Places Page 48 It shall never be forsaken Page 70 The Church is a Vineyard Vid. Vineyard It is the best soyl for Fruit. Page 90 The welfare of it is to be sought Page 57 Enemies of the Church warned Page 69 Circumstances aggravate sin Page 218 Complaints of God should bring us on our knees Page 326 333 When and how God complaines Page 331 One complaines of another God of all Page 209 Comfort belongs to broken hearts Page 423 Such as want it must go to God's Ministers for it Page 425 Compositions for Tythes how far warrantable Page 403 How People deal with Ministers therein Page 405 Contentions in the Church whence they arise Page 187 How to avoid them Page 181 Not to take offence at them Page 191 Conversation of a Christian should be convincing Page 53 It should be answerable to our Profession Page 88 Corruptions in a Church warrant not a Separation from it Page 51 They are often esteemed for corruptions which are none Page 95 Cutting down what is meant thereby Page 283 It is the doom of Barrenness Page 282 How God proceeds therein Page 286 God's Judgments are of a cutting nature Page 284 So is his Word Page 285 D. DAyes of the wicked are empty dayes Page 236 Dâ—crees of God take in the means as well as the end Page 329 Delay is dangerous Page 249 Despisers of Christ who are Page 27 Differences amongst God's Ministers are not fundamental Page 192 Discipline no essential note of the Church Page 97 Digging and Dunging what meant thereby Page 385 408 Division in the Church dangerous Page 61 Divisions and Distractions a forerunner of ruine Page 272 Dressers