is sinne And this saith he none denyeth but the wicked only This he proveth for that vertues must be defined not by actions but by the end and likewise from the absurdity which otherwise would follow that an evill Tree should bring forth good fruit contrary to the saying of Christ before mentioned Thus then we answer this cavill Quoad substantiam operis Quoad modum Rom. 2.14 A thing done may be good in the Substance of the work and yet evill in the Manner of doing of it The Substance of every moral Action is its Conformity with the Rule of goodnesse that is the Law when that thing is done which is commanded by the Justice and Equity of the Law and thus the Gentiles which did by nature the things conteined in the Law did good And this Moral goodness in heathen men was without doubt pleasing and acceptable unto God so farr forth as that he liked the work and approved of it with that common allowance which he affords to all things Gen. 20.6 that bear any stamp of his own goodnesse The Circumstances or Manner of the Action consists in the Efficient cause or Person that doth the work and in the End or Scope that he proposeth to himself in the doing of it Heb. 11.4 In the Person is required Sanctification that the work may be acceptable And in the End a right Intention for albeit a good Intention makes not an Action good yet without a good Intention 1 Cor. 10.31 the Action cannot be accepted as good in God's sight The Glory of God in Christ must be the Scope of all our Actions And herein the Heathen failed as doth every other man in the state of Nature their Persons were unholy their consciences defiled their purposes perverse and crooked c. And so albeit the work they did was Ethically and Morally good in the sight of men and to humane purposes yet not being cloathed with all due circumstances they were not Theologically and Divinely good such as to be accepted of into any special favour of Grace yea so far were they from being so that they were no better in God's account then glorious sins Splendida peccata Aug. and beautifull deformities seemed they never so glorious in the eyes of men the like is to be conceived of the works of every unregenerated Person Use 2 Wherefore let every one that would bring forth good fruit and have some comfortable assurance of God's accptance thereof look to his planting Let our gifts of Nature be never so great and excellent yet Va soli Wo to Nature if she go alone Judg. 4.8 Barach durst not venture upon Sisera without Debora went with him no more may Nature venture upon any holy duty without Grace nor shall wee be esteemed for any other Trees then Barren and fruitlesse Joh. 15.4.5 whilst we remain in our naturall soyl of Corruption Without me saith our Saviour you can do nothing The Bud of a good desire the Blossome of a good resolution and the Fruit of a good action all proceeds from our spiritual plantation and ingrafting into Christ who is that Root from whence we have both sap and safety Object But we are all within the Vineyard branches of God's own planting we believe in Christ professe his name c. Resp. And it is a great mercy that we are so many Priviledges belong unto us in being so as the Apostle speaketh of the Jews Rom. 3.2 Wisd 4.9 Rom 3.2 But that external Plantation may not be rested in there are Adulterinae Plantationes Bastard Plants as Wisdom termeth them such as are not planted with that spiritual and internal planting before spoken of Thy planting it may be is from man's Injunctions Joh. 19.12 1 Pet. 1.18 1 Cor. 2.4 or out of some By or Politique respect If you do thus or thus you are not Caesar's friend Or by the Tradition of your Fathers or else the enticing speech of so me man's wisdom humane perswasions effected it and such as these are not Plants of the Father's planting Mat. 15.13 It affoards no further strength then to produce Figg-leavs meer formall and hypocritical Conformities wherewith to cover our nakednesse as Adam did after his fall The Father's planting is into the state of Grace and Regeneration and doth cause us to participate of the life sap and influence of the Root which kind of internal planting is that and onely that which will affoard us true and solid comfort without which the other will but subject men unto sorer condemnation for despising Christ in his Word and Spirit with whom in their Baptism they made so solemn a Covenant Vse 3 You therefore that professe your selvs to be branches of God's planting look to it that the fruits of your plantation be seen in your conversations If Figgs be not found under your leavs where shall we think to find them shall we gather Figgs from Thistles or can we think to find them sooner on the tree growing by the way-fide than on the tree that is planted in the Vineyard of the Lord And yet I read of ten Lepers that were cured by Christ of their Leprosy Luk. 17.16 17. and but one of them returned thanks and he was a Samaritane a stranger from the Common-wealth of Israel God's own arable would not pay the Tythe the wild Forrest did it Act 18.2 And St. Paul finds more kindnesse amongst Barbarians than his own Countrymen they receive him out of the Rain and Cold when his own Nation shall whip him and turn him into the Rain and Cold. Shall Mercy and Fidelity be without the Church and falshood be found in it shall Turks be given to good works as building of Temples Colledges Hospitals and we who call our selvs Christians and Believers spend our Zeal in defacing and demolishing of them Shall they make conscience of their Vows Promises Dealings and we that professe better come short of them many paces What a dishonour would this be to our Religion shame to our Profession And yet so it is to our shame be it spoken that many of us who have blessed means of direction and instruction for the due ordering of our hearts and lives which the Heathen want may yet be sent to School to learn moral honesty of them both in the detestation of grosse enormities and in the conscionable practise of many vertues Woe to such as give occasion to any to tell the World that it is better to trust a Pagan than a Professor and to have dealing with a Turk rather than with a Christian I know not how any such can make their peace with that of our Saviour Unlesse your Righteousnesse shall exceed the Righteousnesse of the Scribes Mat. 5.20 and Pharisees ye shall in no case enter into the Kingdome of Heaven Unlesse we have a Righteousness that goes beyond theirs how can we think to escape the nethermost Hell if we exceed them in unrighteous
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
time we be necessitated to keep company with sinners and wicked livers either in regard of Divine Ordinance which doth require it as 1 Cor 7.10 11 12. and so in other Relations Or by an Act of Divine Providence which doth administer it as Luk. 14.15 let us so associate with their Persons as that we cōmunicate not with them in their sins Society in sin may not be had with the best Luke 14.15 Si cum malis non tamen in malis Society Inward may not be had with the worst but Civil Society may be had with all Secondly As the Church is a Vineyard in regard that it is not presently brought to perfection upon the planting of it then it may lesson some that are of the Schismatical separation who because of some infirmities that are in a Church will not own it to be a Church Should we separate for some defects and wants to what particular visible Church on Earth will we associate our selves Only the Church Triumphant in Heaven is absolutely perfect and without blemish Corruptions in any Church call for a Reformation but all corruptions do not warrant a Separation Corruptions in mens manners do not for albeit in private conversation we are to separate from the society of notorious Offenders except in cases before excepted yet a separation from a particular visible Church 1 Cor. 5.11 cannot be thereby warranted The Church of Corinth was a true Church notwithstanding their manifold disorders And the Church of Ephesus a true Church 1 Cor. 11. Revel 2.4 Cap. 2.13.14.15 Vers 20. Revel 3.1 Vers 16.17 notwithstanding her declinings So was the Church of Pergamus notwithstanding she was seated in Sathans circuit and pestered with the Sect of Baalamites and Nicolaitans Thyatyra a true Church notwithstaning her Jesabellizing So was Sardis notwithstanding her secure deadnesse And Laodicea notwithstanding her lukewarmnesse poverty and nakednesse All these Churches had their failings in point of manners yet were they the Churches of Christ and might not be seperated-from for that God had not forsaken them God indeed had threatened some of these that if they would not repent and amend he would unchurch them and take his Candlestick from among them but till he put his threat into execution and removed his Tabernacle and worship they were to be acknowledged and reverenced as the true Churches of Christ So such corruptions may be in a Church as deserve God should forsake it and for which God in his word hath threatened that he will forsake it but before it appear that God hath indeed forsaken that Church which doth not appear but the contrary so long as God continueth his word Levit. 26.11 12. Psal 76.1 2. and doctrine of salvation to a people Levit. 26.11 12 Psal 76.1.2 we may not forsake it It is not then Corruption in manners that warrants a seperation from a Church it must be corruption in Doctrine Nor do all Errors that a Church holds even in point of Doctrine warrant us to seperate from it but errors great and weighty smaller errors cut not off salvation and therefore may not cause a seperation For where salvation may be had from these Assemblies seperation may not be made 1 Cor. 3.15 John 6.68 Gal. 1.2 John 6.68 Nor may all errors weighty even in the substance of Doctrine or Foundation cause a seperation for they may be held of weaknesse and through infirmity but if they be obstinately maintained and willfully persisted in then with a good conscience we may nay must seperate from such a Church as doth so maintain them Act. 19.9 Act. 19.9 And upon this ground have we seperated from the Church of Rome for whilst she onelytaught her damnable Doctrines and prest them not upon us as matters of faith to be believed on salvation but came with It may be our Fathers forsook her not but sought her cure But when she would not be cured but persisted in her damnable errors bringing them into Canon pressing them upon the conscience with It must be as Articles of Faith de jure to be received believed and practised Anathematizing us if we did not so Excommunicating us for not doing so giving us no room amongst them but the fire So forward were they to burn Heretiques that they counted it Heresie not to stay to be burnt as one speaks Indeed we went from them upon God's call and not upon their driving but had we upon that account left them they had little cause to chide us for leaving of them To conclude then this branch of my Admonition If any of you be enclined to seperate from the Church which hath begotten you born you in her womb and arms nursed you at her breasts and wherein God hath sealed you up to himself in Baptism Examine well what errors those are that are in her and of what nature they are before you seperate good consideration must be had that they be fundamental and maintained with obstinacy and then what well-grounded assurance you have that those errors are repaired and no other as great as those admitted in that other Church to which you joyn your selves Errors there will be in all Churches and to think to find a Church without any imperfection you must then as that Religious Emperour Coustantin◠said to Acesius Hos Eccl. Hist Lib. 1. c. 7. a Novatian Bishop one of the same humour set up a Ladder to Heaven and climb up thither alone In the mean-time mark how St. Jude hath marked such as seperate themselves from our Church-assemblies under pretence of corruptions that are in it Jude 19. These be they that seperate themselvs sensual not having the spirit vers 19. Nor let any of us dream of attaining to an absolute State of Perfection here which was the opinion of the Catharists and Novatians Aquin. in Phil. 3. Lect. 29. and it is maintained by some Anabaptists and others There is a two-fold Perfection saith Aquinas Viae and Patriae The former is incident to man in the state of grace whilst he is yet a way-fairing man and a stranger on Earth the other is that which he shall have in the State of Glory in his Heavenly Country Of the former we now speak We deny not but there is a State of Perfection attainable in this life which we are willed to seek after Math. 5.48 Heb. 6.1 Gen. 6.9 2 King 20.9 1 Cor. 2.6 Phil. 3.15 Math 5.48 Heb. 6.1 And confesse that some have bin said to be perfect in this life as Gen. 6.9 2. K ng 20.9 1. Cor. 2.6 Phil. 3.15 But we must distinguish again This is two fold First of Justification that admits of no latitude neither magis nor minus it is perfect in all and that the first hour one is as perfectly justified as another This is here to be had The other Perfection is of Sanctification and this is either Partial or Gradual of Parts or Degrees the former is when the
wherein we differ we should pitty one another pray for one another love one another Polycarpus and Anicetus Bishop of Rome Euseb Eccles Hist lib. 5. c. 23. differed in opinion about Fasting and Observation of daies yet they lived in love as Ireneus witnesseth in a Letter that he sent to Victor Bishop of Rome and withall giveth this Testimony of the Church then and before his time That all such which held contrary Observations did notwithstanding hold fast the Bond of Love and Unity 'T is my Brother Parmenian said Optatius So Calvin of Luther Though Luther call me Devill I will call him Brother esteem as my Brother and the faithful Servant of Christ Without Question this wisdom will keep one Minister from branding another with scandalous names c. and cause them rather as the Ministers of this Association professâ— to bear with one anothers differences that are of a lesse and disputable nature without-making them a ground of Division Sixthly This Wisdom is without Partiality It will not have the Faith of God in respect of Persons Not this to be the Truth because such a man holds it as we fancy Hierom said but he said amisse when he so said that he had rather err with Origen than think the Truth with other men And it was too much for Nicephorus to say That he was as safe in Chrysostom's opinion as he was in the Word of God This is to glory in men 1 Cor. 3.21 which may not be We may trust too much to Antiquity The ancient Fathers and Councils are to be reverenced but not to be confided in we may assent unto them as Ancients but not as Oracles they may have our minds easy and inclinable to their opinions but not fettered and captivated thereunto The best men are but Problematical they speak probabâ—y oftentimes It may bâ— thus or It is likely to be thus It is the Spirit of God in the Holy Scriptures that speaks Dogmatically and Certainly Our dealings and proceedings are appointed to be in Yea and Nay 2 Cor. 1.20 Yea Yea Nay Nay but God's are Yea and Amen We are not then to captivate our Judgments to any one but to be informed by the truth and without respect of Persons to believe the truth and embrace the truth a from the mouth of Christ himself the Author of Truth Seventhly Without Hypocrisy Socrat. Eccles Hist lib. 1. c. 19. 25. not speaking one thing and minding another as did Arrius the Heretick who being called upon to recant his errors and subscribe to the Nicene Creed he craftily to delude Constantine the Emperour gave him in writing a Profession of Faith which he and other of the Clergy that were of his party held which was sound and Orthodox but in his bosome say some he had wrot his own and their damnable Heresies in a Paper and clapping his hand upon his bosome protested before God That that was the Faith which they believed and being afterwaâ—ds called to his Oath about the Truth of that he seemed fainedly to subscribe unto whether or not he believed as he had subscribed he carryed his former paper wherein his own opinion was written under his Arm and laying his hand on the Book swore that as he had written so he believed however he notoriously dissembled and played the Hypocrite seeking by all cunning waies and means to overthrow that Faith which he had subscribed raising up tumults in Alexandria setting the whole City in an Uproar through parts-taking which Perjury and Hypocrisy of his God severely punished for he no sooner was departed out of the Emperour's presence after he had the second time subscribed to the Canons of the Nicene Councill and craftily sworn that he believed as he had written but he was taken with a great Lask and going to the stool voided with his excrements his guts and blood together with the Spleen and Liver gushed out saith Socrates and so he died like a Dog And thus you have heard what an excellent mean divine Wisdom is of Unity and Concord and a preservative against Discord Had we but this what need we more And yet in the Third place Let us if we desire Concord practise the Lesson of Self-Deniall and be good Proficients in that Jer. 45. ult Seekest thou great things for thy self seek them not Augustine and with him almost thirty Bishops besides had learned this Lesson of Self-denial whilst they agreed either to admit partners into their See's or else to lay down their Episcopal Authority for the Unity of the Church Thus they reasoned with themselves Did Christ descend from Heaven into our humane members that we might be made his Members nos de Cathedrâ discendere formidamus and are we afraid to come down from our Sees to prevent division in Christ's Members The like zeal as Ruffinus shews was in Gregory Nazianzen against himself to avoid the troubles of the Church Si propter me est illa tempest as c. If this tempest be by reason of me take me and cast me into the Sea like Jonas and so let this Tempest cease where are those that will thus deny themselves for peace In all our Discords and Contentions in the Church there is too much Self to be seen What was said of Lucilla's faction may be truly said of the Divisions and Fractions that are at this day amongst Ministers Anger bred them Pride fosters them It were easy as one saith if it were not beyond an Auditories patience to derive all our Schisms and Contentions from the Concupiscible or Irascible Appetite and resolve them either into Ambition or Avarice or Pride or Envy Nothing hath more ruined the Church of God corrupted Zeligion overthrown Piety than the Ambition of the Clergy Korah takes it grievously that the Priestly dignity was translated to Aaron Num. 16.1 2. and challengeth Moses therein of partiality as if he had preferred his own Kindred and followed his private Affection rather than God's direction Hence arose a Schism and rent amongst the people by which means much mischief followed Numb 16.1 Diotrephes was ambitious of pre-eminency he affected high place rule and Authority over others 3 Ep. Joh. 9.10 3 Epist Joh. 9.10 and was a great disturber of the Churches quiet Arrius before mentioned being ambitious of a Bishoprick and missing it stirred up so much discord in sowing his tares of Arrianism in the field of God And what a Plague the Ambition of that Popish Prelate hath bin to the Church Who knows not with such Ambitionists the Church hath ever bin pestered which caused Luther to make this prayer A Doctore glorioso à Pastere contentioso liberet Ecclesiam suam Dominus From vain-glorious and contentious Preachers the Lord deliver his Church Covetousnesse 2 Tim. 6.5 That puts to the hand and is a furtherer of our Divisions Some make gain their godlinesse they are the golden Bells and Pomegranates which are upon Aarons
of us have any more then one minute at once given to us which is gone whilst I have bin speaking of it and another hath succeeded it which is to be esteemed ours Time is but a succession of minuts one after another and being so short need there is to make good use of it and this is the Argument Sâ— Paul useth 1 Cor. 7.29 1 Cor. 7.29 to improve our Time Thirdly The Importance and weightinesse of the Work we have to do may be another strong motive to make good use of the time allotted to us for the doing of it for albeit it be but a moment Ex hoc momento pendel Aeternitas Aug. yet Eternity depends upon it yea a double Eternity eâ—ernal happinesse or eternal misery We use to cunt our Time more or lesse precious according as the bufinesse we have to do is of more or lesse concernment Now Is any thing of greater consequence then the obtaining of heaven and the Salvation of these poor souls of ours Time is the chiefest and principal part of that Stock which God hath put into our hands to trade for Heaven with Nothing but time is properly Ours and to lose that Omnia aliena sunt tempus tantum nostrum Neh. 5.3 is to lose all our Stock at once So the answer that Nehemiah gave to his Enemies who under pretence of a parley with him would have hindered the work he was about we should give to the World Flesh and Devil which seek to make us waste our time I am doing of a great Work it concerns my Salvation so that I cannot come Why should the Work cease whilst I leave it and come to you Neh. 4.3 The Work being of so great weight Nulla Dies sine lineâ Apelles Plin. l. 35. c. 12. no day should passe without drawing some lines Fourthly Consider how long we have loytered and cast our selves behind hand much of this little time allowed for so great a Work is already past and wasted unprofitably It is often said of the godly in Scripture that they dyed full of dayes and that not onely in regard of length of time Gen. 25.8 35 29. Job 42.27 2 Chron. 14.25 1 Chron. 23.1 Act. 13.36 30.24 so that they lived so long as themselves desired But for that they had fullfilled the will of God and improved their time well and done that for which they were sent into the World Acts 13.36 20 24. Now if it be so said of them in that respect then on the contrary it must be said of the wicked that their dayes which they live are empty dayes and voyd So Carthusianus expounding those words of Job Empty months or months of vanity I have reckoned to my self Job 7.3 telleth us that every Penitent sinner may very well say that he hath wasted consumed and spent his time and dayes without Fruit and Profit Should we call to mind how long we have lived Magna pars vitae nobis perit dum nihil agimus multo maxima pars vitae dum inutilia agimus Senec. and how little good we have done how much of our time hath bin spent in superfluous Sleeping Eating Drinking more then Nature requires in in prond dressing the Body Tatling Sporting and things unprositable which might as well have bin left undone as done or if we call to mind how much of our time hath bin spent in sinful actions which ought not to be done we must needs confesse the greatest part of our life is consumed in Vanity and that our days have bin empty and it should provoke us to a careful employing of what time remaines as did that Prince Mycernius who being told that he should live but six years longer take what course he would answered that he would then make those six years twelve and he knew how to do it which was by for beating his wonted sleep and recreations by setting up Lights every night which burned continually by reading and studying c. This is the way to live much in a short time Fifthly The time that remains of our life is very swift and uncertain By three Adverbs Time is ordinarily expressed in Scripture Nunc Tunc Olim Nunc is only good debt that we can reckon upon Tunc is uncertain Olim is desperate Now as Merchants use to divide their debts some are doubtful some desperate some certain so may we devide the time of Life Time past not well spent is but a Desperate Debt Time to come is doubtful therefore the Prophet speaks of it with an If Psal 90.10 If a man lives till he be fourscore that is suppose it be so Psal 90.10 The present time of life is the only certain time and that flyes away full swiftly We are carryed to our journey's end in the Chariot of Time and we measure Time usually by the motion of the Sun when it hath gone an entire round from the East unto the Wâ—st that makes a natural day When we look upon a Sun-Dyal that discovers the motion of it every hour of the day whilst it is in our Horizon it seemeth to us to pace very slowly or to stand still rather for whilst we look upon the Dyall we cannot perceive the Sun to move albeit it runs many thousands of miles every minute no arrow can fly so swiftly nor bullet with such speed as the Sun goes could a Bird say some fly round about the compasse of the Earth in a minute of an hour yet the Sun exceeds that Bird in swiftnesse Sure it is that however we cannot perceive by steady looking on a Dyal how swiftly the Sun passeth yet we may easily gather that the Sun standeth not still by the shadow that passeth from hour to hour and by its running over all the figures from the Rising of the Sun to the Setting of it we may conclude that it is of an incredible swiftnesse Thus doth thy life passe swiftly albeit the motion be insensible to thee thou discernest not whilst it is going but in a short time thou shalt find that thy life is so far spent that it is near unto a period ere thou be aware My dayes are swifter then a Post saith Job they fly away they see no good they are passed away as swift Ships Job 9.25 26. as the Eagle that hasteth to the prey Job 9.25 26. where the gradation is well observed by some It is likened to a Post that makes haste yet sometimes stayes by the way And then to a Pyrates Pinnace which with great swiftnesse makes after the Prey yet that undersayle may be becalmed And then to an Eagle which flyes through the Aire but leaves no mention of her passage the noyse of her wings may be heard but no token of her way can be found Such is the life of man Sixthly Rev. 10.6 Consider that time is irrecoverable When this time of Life is ended Time with thee shall be no more There is then
is from the means it had of fruitfulness in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text. On this Figg-Tree This Tree which I have thus planted in my own Vineyard and on which I have had an eye for many years together This Figg-Tree which hath bin cultured and dressed by my pains and labour and which I have nourished visited spared This is that Tree on which notwithstanding all my care and pains no Fruit is growing Observe To sin against the means addeth weight unto the sin Doct. and is most provoking The more means we have to make us good the greater is our sin and danger if we become not good or profit not thereby This People said Moses to the Lord concerning Israel have sinned a great sin Exod. 32.31 and have made them gods of Gold Exod. 32.31 A great sin it was in its own kind and nature Idalotry is a sin that God detests but it was the greater being against so many means A Law had bin delivered unto them not long before in a most terrible and fearful manner that they might know how great a God they served Exod. 19. 20 22. which forbad that sin Moses was gone to the Mount for more Aaron was left with them to counsel and direct them until Moses was returned yet they call for other gods to go before them back into Aegypt Acts 7.39 40. Acts 7.39 40. You shall often find the sins of that People aggravated from the means that they had Psal 78. Ezek. 16. Isa 1 2 5 1 2 65 2. Jer. 7.43 14. and yet despised Psal 78. Ezek. 16. that whole Psalm and that whole Chapter is spent on that subject So Isa 1.2 5 2. c. 65.2 Jer. 7.13 14 15. Dan. 9.5 6. Mich. 6.3 c. Thus was David's sin aggravated as Nathan shews by a Parable and enforceth him to confesse as much Dan. 9.5 6. Mich. 6.3 2 Sam. 12.2 So was Solomon's 1 King 11.9 the Like was King Ahaz's 2 Chron. 28.22 By many examples out of the Old Testament might we confirme this Truth 1 King 11.9 2 Chron. 28.22 Mat. 11.21 Nor is the New Testament wanting to us for proof of what hath bin delivered Hear how Christ upbraydeth and testifieth against those three Cities Corazim Bethsaida and Caperuaum for their not profitting by the means Math. 11.21 Wo to thee Corazim c. These were Cities of Galilee where Christ often Preached and where most of His Works were done Out of Bethsaida He called His first Disciples Joh. 1.44 Lue 4.31 Peter Andrew and Philip In Capernaum he Preached almost every Sabbath Day and made them astonished at his Doctrine Luke 4.31 And becâ—use they had all these means heard all his preaching and profited not thereby therefore their case was worse and their Judgment would be heavier then that of Sodom and Gomorrah Mat. 10.13 14. It shall be more tolerable for Sodom and Gomorrah at the Day of Judgment then for those who have the means and contemn it Mat. 10.13 14. Goâ— can better bear any thing then the abuse of his grace in the free offers of mercy Hear also what Christ saith of his Countrymen the Jews Joh 15.24 If I had not done the Works amongst them John 15.24 Enlighâ—ened which no other man did they had not had sin but now they have both seen and hâ—ted both me and my Father the meaning is Not that they had bin absoluteâ—y free from sin but Comparativeâ—y without it they had not stood guilty of so heinous a sin as now they do in contemning both me and my Father that sent me And this may bâ— farther confirmed by that passionate and pathetical Complaint wâ—ich Christ made over Jerusalem Mat. 23.37 38. Mat. 23.37 38. O Jerusalem Jerusalem how often would I have gathered thee under my wings And the soare punishmâ—nt inflicted on them for this their sin shews the heinouâ—nesse thereof for He never punisheth any Vltra Condignum Now the soarest Judgments have bin inflicted on those that have deâ—piâ—ed the means of grace here in this life and will be in the life to come Take wiâ—h you one or two more Particular instances Of Judas our Saviour saith thus to Pilate John 19.11 He that delivered me into thy hand hath the greater sin Treason is a sin odious enough but his was the greater for that he had received so many favours from Christ he was called to be one of his Disciples and Followers had seen his miracles heard his sweet and blessed Sermons was made his Treasurer and Pursse-bearer Now to betray such a Master must needs aggravate his Sin and make it the more loathsome I shall further instance in Herod who in putting John into Prison Luke 3.19 20. committed a sin more fowl than either Adultery or than Incest Luke 3 19.20 that was added above all that is above all his other evils which he was guilty of and they were more then a few this was a sin above the rest more hateful to God and odious in his eyes in contemning the grace of the Gospel and offering Violence to the Messengers of it especially to them that we have goâ— some good by as Herod had done by John Enough hath bin said for confirmation of the Point I will briefly lay down some Grounds or Reasons of it and so put it to some Use Sins of this nature are accompanied with horrible ingratitude against the God of Heaven His mercy is undervalued Reas and esteemed as of no worth His favour is despised and God more dishonoured then by the sins of simple ignorance Now unkindnesse from them of whom we have well deserved is the more grievous Psal 35.12 Deut. 32.6 Joh. 10.32 Man complaines of this â—o dio David Psal 35.12 and God complaines of this Deut. 32.6 So did Christ for which of my good Works do ye stone me Joh. 10.32 of which sin we haâ—e spoke largely before Secoâ—dâ—y The more of the will is in any thing the more is in the well or ill doing of it now in sinning against the means there is much of the will in it and so the more contempt and obstinacy yea Joâ— 5 40. Mat. 23.37 Job 34.27 1 Sam. 15.23 rebellion against God therein He added rebellion to his sin Job 34.37 Now rebellion is as the sin of witchcraft as Samuel told Saul 1 Sam. 15.23 and of Witches we cry out To the â—â—re with them burn them The more willful any one is in sinning the more vile and sinful he must needs be Every sin rolles the stone to the door of the Sepulchre but willfulnesse and obâ—â—inacy is like the sealing up of that stone before rolled Math. 27. vers 66. Math. 27.60 2 Sam. 12.11 It makes our sins as reproachful as Absolom's who committed wickedness in the face of the Sun 2 Sam. 12.11 Thirdly In sinning against the means all excuse is taken away from man John 15.22 now they
threatned do not presently befall you you are ready to conceive that we have but deluded and affrighted you with needless fears It was thus with the ten Tribes as we read Jer. 23.33 God sent his Prophets to them to forewarn them of those Judgments which afterwards befel them Jer. 23.33 40. Ealightned and Explained whose predictions and prophesies and denunciations were usually termed Burthens and because these Judgments denounced did not presently fall upon them they began to scoff and mock the Prophets when they came unto them and to say in scorn Now Prophet What is the burden of the Lord what is the burden you now bring Say unto them saith the Lord This is the burden of the Lord I will even forsake you that is I will urterly cast you off and that you shall find to be burden enough Would you have yet more weight upon you why then as it is elegantly and emphatically added vers 36. every man's word shall be his burthen that is that which he saith shall be that which shall be laid to his charge his scorning his idle questioning of the Prophet What burden now What Sword What Famine What Pestilence Is not all Quiet all at Peace all well with us for all your crying out of tune out of season Wo Wo Well saith God your mocking and deriding of those denunciations and forewarnings in the mouths of my Prophets shall be your burthen and aggravate those Judgments that shall befall you and seeing you say this word the burden of the Lord I have sent unto you my Prophets and charged them saying you shall not say any more unto them The burden of the Lord vers 38. that is they shall not bestow any more such care upon you as to tell you that the Lord threatens you And this is a heavier burden then the former Gods presence in anger His frowning and threatning yea smiting and punishing is heavy but God's absence and dereliction is a farr heavier burden for mark what follows vers 39. Therefore Behold I even I will utterly forget you and I will forsake you and that City that I gave you and your Fathers and cast you out of my presence and I will bring an everlasting reproach upon you and a perpetual shame which shall not be forgotten Now the Lord look in mercy upon us and forgive us this sin in despising these warnings which he hath given us and doth daylie yet give us by the mouths of his faithful Ministers Secondly He hath warned us by himself more immediately by wonders from Heaven Joel 2.30 Blood and Fire and Pillars of Smoak strange and fiery impressions in the Aire our eyes have seen Sometimes the Heavens have seemed to be of a light fire and to burn over our heads Brinâ—â—â—y his third part of the true watch c. 3. p. 16. Sometimes hath appeared as it were a fiery Tent spread directly over us with Pillars of horrible darknesse Pillars of fire and Pillars of Blood Sundry prodigious Comets and blazing Starrs have appeared of which albeit some natural reason may be rendered yet being extraordinary they do warn us of God's anger Anno. 1618. 1652. and threaten Judgment By terrible Thunder and Lightning the most High hath uttered his Voyce and that a Mighty Voyce beating down and consuming therewith not onely many Houses and Villages Psal 18.14 29 3. but some of his own Houses and Temples wherein his name is called upon and even then whilst People have presented themselves before him to serve him and call upon his name as if he would warn us to approach his presence with more reverence and fear And how often hath he made our Heavens as Brasse in withholding the Clouds from watering the Earth so that the grasse withered and the fruits were parched by reason of extream heat and drought Serr Fren. Hist l. 1. p. 521. In the French History we read of a year which the French termed the year of Rosted Vines Such years we have had which might be styled years of parched corne Thirdly As God hath given us warning from Heaven above so from the Earth beneath as by the quaking and shaking of it Acts 2.29 which however Philosophy imputes to the Aire shut up in the bowels of the Earth yet we are taught to look higher and apprehend it as a manifest signe of God's fierce wrath and anger Prov. 18.7 8 9. Zach. 14.15 Psal 18.7 8 9. Zach. 14.15 Warnings of this nature England hath had many In the year 1579 our Chronicles make mention of such an Earth-quake here in England as that it tolled the great Bell at Westminister and threw down a piece of Dover Castle and a part of Sutton Church in Kent In the year 1601 there was another great Earth-quake that made St. Maries Bell in Cambridge to toll And in the year 1626 March 27 there was another felt in some places very terrible The like hath bin in some other places of latter years as hath bin credibly reported This quaking and shaking of the Earth is to awaken and shake the Inhabitants thereof out of their security if it be possible and doth commonly precede and go before the alteration of Religion as hath bin by some observed Tops on Joel p. 253. Add hereunto the strange sinking of the ground in the year 1657 at Bickly in Cheshire as not being able to bear the load of sin that is committed upon it And the monstrous births that have bin brought forth of late years both of Man and Beast as warnings to repent of our monstrous sins Luke 21.25 Distresse of Nations on Earth with perplexity is made a prodigious signe of God's anger and of approaching vengeance by our Saviour Luke 21.25 And who can say that this Nation hath not bin thus warned Fourthly As we have had extraordinary warnings from Heaven above and from the Earth beneath So from the waters under the Earth The Sea roaring and swelling after an unwonted manner as if that signe were fulfilled likewise which our Saviour makes mention of in the former Text that we quoted Luke 21.25 The Inundations and breaking in of that unruly Creature into the firme Land See the Reports of Englands floods Anno. 1607. in divers parts of this Realm to the overthrowing and breaking down of whole Towns and Villages to the number of 26 Parishes in one Shire The unwonted flux and reflux of it The doubling of the Tides in the River of Thames a thing not ordinary yet twice or thrice happening within these few years And not long before these bloody Warrs began and within a while after that Comet which appeared 1618 there was a Book found in a Pike's belly which was brought to the University of Cambridge a little before the Commencement The fish being taken and opened John Frith's Preparation to the Crosse was in the maw of it This we find related by a Reverend Divine and one of great Note Jer. Dyke
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
Midianites into their hands lest Israel vaunt themselves against him saying Mine own hand hath saved me Judg. 7.2 Thus in taking of Jericho it must be by the blast of Trumpets made of Ratns horn Josh 6.3 Josh 6.3 5. 5. Divers Instances might be brought of this And as he maketh choyce of weak means so he giveth many times the greatest Blessing to the weakest and unlikeliest means Twelve baskets full of fragments shall remain after the feeding of five thousand with five Loavs and two Fishes Mat. 14.17 Mat. 14.17 21. Mat. 15.34 37 38. Josh 23.8 21. And but seven Baskets full shall remain after the feeding of four thousand with seven Leavs and more Fishes mat 15.34 37 38. Where there was lesse Company and more Food there is the lesse remainder Joshua could say to Israel what Moses could not Cleave unto the Lord your God as you have unto this day Josh 23.8 Under Moses Government that People was a rebellious People and forsook the Lord that made them and had done much for them and yet in Joshua's dayes who was farr inferiour in gifts to Moses they were obedient so that his Government was blessed above the Government of Moses Nor do we read that Christ ever converted so many by his three years Ministry Act. 2.41 4.4 as St. Peter did by two Sermons Act. 4.4 That preaching which is most contemptible in the world hath been usually found to be most profitable and successefull 1 Cor. 1.4 1 Cor. 1.4 There is a Story which is pertinent to the businesse 1 Sam. 30.11 David in the pursuit of the Amalekites 1 Sam. 30.11 where he had no kind of Intelligence nor no ground to settle a conjecture upon which way he must pusue them yet pursue them he must in the way he finds a poor young fellow a famished sick man one that was derelicted of his Master and left for dead in the march and by the means and conduct of this Wretch David recovers the Enemy recovers the Spoyle and the Love of his People and his own honour So in the Ministry And it is God's good pleasure that it should be thus that He may especially be looked unto 2 Cor. 4.7 2 Cor. 4.7 So much weaknesse shall appear in the Instruments as that their strength shall not be thought their own Reas 3 Thirdly There is utterly a fault amongst our selvs as the Apostle speaks in another Case 1 Cor. 6.7 Mat. 23.37 Joh. 5.40 I would saith Christ and you would not Mat. 23.37 You will not come unto me that you might believe Joh. 5.40 Man's wilfulnesse is a cause of his Unbelief and Barrennesse under the means And this we may affirm without any danger of falling into Popery For three things there are that concur in a Sinner's Coversion First the Word perswading Secondly God's Spirit prevailing Thirdly the Will of Man consenting Now God works not upon us as upon stocks and stones but as upon reasonable Creatures and if we would be saved we must co-work with God in the work of our Salvation We must hear read confer resort unto the Church c. and do what lyes in us that the means may become profitable For He that made us without our selves will not save us without our selves Aug. The Father begets a Child without the Will of the Child for then it was not and it had none But when the Child is born he cannot bring it up to any Art or Science against his Will So we are created without our selves but not regenerated without our selves Now herein we are wanting we do not what lyes in us that the means may be profitable we are wanting in our Attendance Preparation c. we come not at all 1 Pet. 2.1 2 or with prejudicate opinions when we do come or else bring Malice Guile Hypocrisy in our hearts and regard not what is said Were we not wanting to our selves in using of the means God would not be wanting unto Us in blessing our endeavours for though we merit not from God in that we do nor can challenge any thing from Him as due debt for our best performance yet God would not leave Himself without witness did we our best endeavours to profit by the means Use 1 Wherefore See that we rest not in the means be they never so good or excellent Judg. 17.19 I know the Lord will do me good said Micah seeing I have a Levite to my Priest Judg. 17.19 As if that must of necessity follow So say some We have got amongst us a learned man a powerfull Preacher now we shall profit and get good by such a man's Ministry 1 Sam 16.6 But God seeth not as Man seeth as God told Samuel who being sent to anoint one of the Sons of Ishai â—o be King without any more paaticular Instruction and Eliab being presented Surely said Samuel noting the goodlinesse of his Person this is the Lord 's anointed But look not on his countenance nor the heighth of his stature saith God for I have refused him and David in appearance lesse likely to be chosen was the man 1 Sam. 16.6 It is indeed a mercy to enjoy the outward means of profiting And the better and abler the means are the greater ought the Blessing to be esteemed for ordinarily in course of Nature the best food yields best nourishment and breeds best blood but yet we may not rest in this There is a staff of Bread Lev. 26.25 Mat. 4.4 Levit. 26.25 which is the Word of God Mat. 4.4 And so the Word it self hath a staff too which is God's Spirit if that be wanting no man living can live or profit by it Be the Preacher never so excellent or his gifts never so rare were he one of a thousand as Job speaks or as prompt a Scribe in the Law as ever Ezra was Job 33.23 Ezr. 7.6 1 Cor. 13.2 were his Learning never so profound that he knew all secrets and all knowledge which the World can afford or were he as mighty and well-instructed in the Scriptures as ever was Apollo Act. 18.24 be he that good Scribe well taught unto the Kingdome of Heaven able to bring forth of his Treasure at all times things both new and old Mat 13.25 or be he endued with never so good dexterity in opening and dividing the word aright 2 Tim. 2.15 1 Cor. 13.1 2 Tim. 4.2 Nisi Dâ—us in â—riori gâ—atâ—â mâ—â—â—◠〈…〉 like a good Workman that needeth not to be ashamed yea though he could speak with the tongue of men and Angels and were instant in his labours preaching both in season and out of season upon occasions offered Nay if Christ himself should be again upon the Earth and preach in our Temples every Sabbath day should he heal the diseased restore the blind to sight cast out Devils turn Water into Wiâ—e feed thousands with a few Loavs and Fishes work as many wonders in our
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