purging Physick and gives Cordials So should God's Ministers the Physitians of Souls deal with their Patients Albeit with the purging Physick of the Law they bring the spirits of men very low yet they must with great care uphold and maintain the spirits so as that they do not fayl or be extinguisht but with the Comforts of the Gospel be upheld and revived That passage which we have Acts 8. may be made good use of by us Simon Magus having offered to buy the gifts of the Holy Ghost with money Act. 8.20 21. gave just occasion to Peter to denounce that heavy Sentence against him Thy money perish with thee thou hast neither part nor lot in this matter for thy heart is not right in the sight of God verse 20.21 Yet he affoards him a little Comfort to uphold Nature as it were but very warily administered Verse 22. Yet go and pray perhaps or it may be the thoughts of thy heart may be forgiven thee verse 22. With good words we ought to stay the hearts of the most desperate and endeavour to wan the frowardest if it be possible Job 13.4 If we do not thus we shall prove our selves to be Physitians of no value Job 13.4 Use 2 Wherefore let us that are Ministers apply our selves to this Comforting part of our Office Isa 50.4 It should be a great part of our study to be able to speak a word in season to those that are weary we should study Arguments of Comfort and be ready to administer them as need shall require And let us remember that as God himself will not alwayes be Chiding Psal 103.9 neither keepeth He his anger for ever as the Psalmist speaketh Psal 103.9 No more must the Minister of God be alwayes reproving but must do as those who give their Children wormwood or some bitter potion they sweeten the brim of the Cup with Honey or mix their Aloes with Milk and then give Sugar to sweeten their mouths again There shall not come from me saith God a double tribulation Psal 69.24 26 27. Take we heed that there comes not so from us If we add affliction these whom God hath wounded we give them Gall for Meat and Vinegar to quench their thirst Let us reveal those merices which the Word affoards and offers even to the worst mild Lenitives may be as profitable to some as biting Corrosives However let us with David sing both of Mercy and of Judgment Psal 101.1 The heart of man is broken as a flint with hard and soft together Psal 101.1 A Hammer and a Pillow doth it a Prison and a Pardon a Curse and a Saviour is the onely way to reclaim and bring home an Offender Vse 3 A word or two by way of Direction I have for you before I part with this Poynt For if the Dressers Office be to Dung as well as Digg then if you want Comfort or are dejected in Spirit by reason of your sins you may be directed from hence what to do and whom to make use of in that your perplexed condition God's People should make use of God's Ministers not onely in Publique but in private also and have their advice and counsel for resolving doubts of conscience if need so require God himself hath directed us unto this course Ask now the Priests saith the Lord of Hoasts Hag. 2.11 And Mal. 2.7 The Priests lips should preserve Knowledge Hag. 2.11 Mal. 2.7 and they that is the People should seek the Law at his mouth God hath furnished His Servants the Ministers with gifts and abilities to this purpose Isa 50.4 And they have received a special Commission from God and promise likewise Isa 50.4 that they shall yield comfort to his People in such a Case 2 Cor. 5.19 John 20.23 Nor may we think that the word of any private man shall be so efficacious for setling the conscience in solid Peace 2 Cor. 5.19 Joh. 20.23 as the word of a Faithful Minister shall be David could not have so much Comfort from the mouth of all his Courtiers about him as he had from the mouth of Nathan telling him that his sin was forgiven him And this course have the godly still taken So Josiah being in a perplexity upon the finding of the Book of the Law considering that it had bin so grosly transgressed sends for advice to Huldah the Prophetess 2 King 22. Hezekiah sendeth to Isaiah in the time of his trouble 2 King 22.14 2 King 19.2 1 Sam. 23.9 Math. 3.6 Act 2.37 2 King 19. David to Abiathar 1 Sam. 23.9 John Baptist's Hearers unto him Math. 3.6 And those who were much perplexed upon the hearing of Peter's Sermon come to him and the rest of the Apostles for direction and satisfaction saying Men and Brethren what shall we do Acts 2.37 This you have heard is a special part of their Office to Dung as well as Digg nor will those that are Faithfull be wanting in it in due time and order And thus much of what the Dresser promised should be done on his part if the Tree might one year more be spared It follows that we take notice of what is expected should be performed on the part of the Figg-Tree And if it bear fruit Text. Verse 9. well and if not then after that thou shalt cut it down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si quidem fecerit fructum It is Oratio defectiva saith Euthymius a speech somewhat imperfect for Well is not in the Original And if it bear Fruit what then why then it is to be conceived all will be well I adore saith Tertullian the fulnesse of the Scriptures speaking of their perfection Tertul. advers Hermog c. 22. and in another sense we may say that the deficiences and seeming vacuities in Scripture are to be adored and kissed as Constantine kissed the empty holes where Paphnutius's eyes were pulled out for the omission of something is many times more significant then the supply if the Speech had bin filled up would have bin As where the room left for words is anticipated by passion and filled up with sighs and groans Such an imperfect Speech was that which Moses used to God in the behalf of Israel Yet now if thou wilt forgive their sin Exod. 32.32 and if not c. Exod. 32.32 Such Speeches are often used in Scripture through passion of mind which cause h the tongue like a cracked Pipe or broken Bell to give a harsh and uncertain sound as did the Dresser in my Text Who seems to faulter in the midst of a Period but the more imperfect his Speech is the more perfectly it expresseth his Passion and Affection to the Figg-Tree he layd the condition of it to his heart and was exceedingly filled with grief and sorrow in the behalf of it which swallowed up words And that affoardeth us this Observation A Faithful Minister cannot but be deeply affected with grief Doct. in the behalf of
say withall saith a Learned Doctor that he is not a Preacher sufficiently discreet that forbears the pressing of any necessary point because himself or some other before him hath handled that before Did not the Priests walk with the same Ark upon their shoulders every day Jos 6.3 once for six daies together about the walls of Jericho and on the seaventh day they compassed those walls seaven times before they fell 2 King 13.18 Was not the King of Israel commanded to smite the ground again and again and blamed for striking it no oftener albeit he had struck it thrice It is not once plowing but the often breaking of the earth that makes it fruitful so not once speaking but often urging and frequent inculcating of divine truths that proves successeful Reverend and learned Melancthon found this to be true which caused him to go over the Epistle to the Romans tend severall times in his ordinary Lectures And yet in seeking the profit of our Hearers care must be had caution that we clogg not their Stomacks and marr their Appetites which may soon be done if the greater care be not had There is Defatigatio in Intellectualibus the sould may be wearied and tyred as well as the body Hast thou found honey eat so much as is sufficient for thee saith Solomon lest thou be filled therewith and vomit it Prov. 25.16 R. Moses Upon which words an Hebrew Rabbin hath this Note It is not said that if thou beest cloyed with it thou mayest distate it afterward or be disaffected towards it but thou mayst vomit it and a vomit works so that it doth not onely bring up what was then eaten but what was formerly taken and in the Stomack and we may apply it to the point in hand Give we must of that honey which we have found to sufficiency but not to the surfet of our Auditory lest it cause them not only to vomit up what is then of that point delivered but take a distaste yea a loathing of all the rest that they have heard from us And this may happen either by a frequent and disorderly repeating of the same thing which usually is occasioned throught want of method or want of matter or by an overlong insisting upon some truth which being known makes little or nothing to the Edification of the Hearer Some things must needs be recalled by the Minister in Preaching to guide the attention of his Auditory into the ensuing discourse but the attention of an Auditory may not be discouraged with needlesse Tautology or Battology nor tedious repetition of the same thing that hath bin often said before It is not commendable when a Minister with the Clock shall tell all that was told many hours before and content himself for that time but with one stroak more rather as Joseph's brethren upon their return to their brother Gen. 43.15 Jer. 36. ult brought double money in their Sacks mouths and as Jeremiah added in the second role many words like unto the former So should a Minister in his Repetitions add to what was before delivered Something it may be needs clearer explanation and something better confirmation And something it may be upon the first delivery slipt the memory Now as in payment of money if what was overseen in the first telling be made up in the second such a drawing over will not be very grievous either to the Creditor or Receiver And it is likewise necessary that some truths should be oftener inculcated and longer insisted on then others according to the Doctrine that you have heard but it would be Dr. Stoughton his Right mans Plea Ser. 5. of such truths as are most useful and necessary There be some things saith a very Learned and Excellent Divine that are more necessary then others and we are not weary of using them often yea alwayes And somethings again though necessary and useful yet if we use them alwayes we shall quickly grow weary of them if we feed constantly on them as on Bief Mutton and the like which albeit they are the best and we can hold longer with them yet if we use them alwayes and without change the stomack will be cloyed therewith But bread we are not weary of allbeit we use it alwayes nor are we weary of Drink though we drink it constantly at our meals whatever other dainties and delicates we have yet these are common concommitants of all our eating and feastings so it is wiâ—h holy and divine truths There are some which it may be more convenient to conceal then to make mention of in a publique Auditory as might be shewed in some specialties appertaining to the seventh Commandement And there are others which albeit sound and good yet they are too intricate and high for an Auditory of a mean capacity which a Minister albeit his Text giveth him an occasion to deal withal may with good discretion forbear largely to insist upon John 16.12 John 16.12 But there are other divine truths which are necessary to be known of all being of daily rise either for the stablishment of Faith or practise of Life the state and wellfare of the souls of our people doth very much depend on the frequent iteration and inculcation of them nor will the Stomach of the Hearer be so soon cloyed with these as with other Vse 2 And let me leave a word or two by way of Use to you that are our Hearers Are we to insist upon weighty points without wearinesse then surely you are to attend upon that we so often presse upon you with much patience God hath spoken once yea twice have I heard it Psal 62.11 Object Resp Psal 118.6 saith David Psal 62.11 that Power belongeth unto God what God speaks once we may well hear twice again and again for it is worth the Hearing But this is an ordinary Argument may some proud spirit say we have heard it an hundred times till we are weary in hearing that God is Almighty what great matter is in that Isa 25.3 Jer. 10.7 Math. 10.28 Rom. 4.20 And have you heard it so often then me thinks you should get it by heart shall I say nay in your heart so as to make the right use of it so as to fear him believe in him humble your souls before him walk with him in uprightnesse If thou makest not this Use of it it is requisite that thou shouldst hear it a hundred times more and a hundred to that 1 Pet. 5.6 Gen. 17.1 till it appear that thou hast profited by what thou hast heard Chrysostome preached many Sermons to his people of Antioch against swearing his Auditory began to be weary of that subject and asked him When he would leave Preaching against that sin and choose some other Subject to discourse of He told them that when they had left Swearing he would leave Preaching against it and not before And I have read of an Epigrammatist who reading his Poems and
Gods own making and appointing Psal 2.6 such a King as hath the Law of all truth and goodnesse in his own breast Psal 2.6 the onely Law-maker whose Laws are of such power as that they bind conscinece which no humane Law of it self can do He had the Office of a Priest as well as of a King Psal 110.4 He was the High-Priest of our Profession Psal 110.4 and it was one of the principal works of the Priest under the Law as the Type to teach men knowledge from his mouth they were to seek it Mal. 2.7 Mal. 2.7 But this is the Dignity of Christ alone under the Gospel as the truth to that Type He is the Messenger of the Lord of Hosts which he hath sent Luk. 4.18 Luke 4.18 And he was the Prophet of the Church whom God raised up unto us of our Brethren Acts 3.22 Acts 3.22 like unto Moses in that he was Man but unlike to Moses in being God-man Glorious Mysteries and hidden truths were by him revealed unto us from the Father And thus in respect of Office he above all is worthy to be heard Lastly He is worthy to be heard in regard of the Message that he brings unto us which is the onely worthy Message to be received with all acceptation 1 Tim. 1.15 1 Tim. 1.15 His errand was to save us and that not from a temporal but from eternal death and damnation Luke 4.18 Luke 4.18 Yet more Particularly if we take notice both of the matter and manner of His Preaching we cannot but confesse he is worthy the hearing For the Matter He speaks Sublimia high and heavenly Mysteries Psal 49.1 5. Math. 13.11 appertaining to the Kingdom of Heaven Psal 49.1 5. Math. 13.12 Now strange and unheard of things usually we lend an ear unto He speaks Suaviae that which is sweet and comfortable to us all he speaks words in season to those that are weary Isa 50.4 Isa 50.4 and milk's out to his people consolations and abundance of glory Isa 66.11 14. Math 11.28 Isa 66.11 14. Come unto me all you that are weary and heavy laden saith Christ Math. 11.28 and I will ease you Oh comfortable and sweet Sweeter to the taste than the honey or honey comb He speaks Vtilia of what is profitable for us as well as pleasant unto us He tells us of a treasure hid in a field Math. 13.44 which field and treasure being found and purchased will make us eternally happy And of an Orient pearle Vers 45 which may be had at an easie rare and is wotth the buying and withall directs us what to do that we may purchase these Math. 25. yea Vers 54 he acquaints us with a Kingdome that is prepared for us Now matter of profit commands the ear He speaks Vera nothing but the Truth all that He speaks is true Prov. 8.7 8. Prov. 8.7 8. John 14.6 The two Testaments are the two lips of Christ and the opening of those lips are right things Wickednesse is an abomination unto them Not a word in them but is the word of Truth I am the Truth saith Christ Now for the manner of Preaching and delivering of his Message it may very well command Attention for He speaks Familiariter familiarly unto us as a Mother doth teach and instruct her Child at home Cant. 8.2 and as one Friend speaks unto another Cant. 8.2 John 15.15 John 15.15 He speaks Amantér Lovingly and compassionately with singular tendernesse fitting himself to every naâ—ure and ability Isa 40.11 Isa 40.11 He feeds his flock like a Shepherd He gathers his lambs with his arme and carries them in his bosome and guides them with young c. And as the Eagle bears her young ones upon her wings and teacheth them to fly So he traineth us up bearing with our infirmities Deut. 32.11 Deut. 32.11 He speaks unto us Gloriose Gloriously with a marvellous shining light of knowledge that may ravish our hearts and much affect us 2 Cor. 3.18 2 Cor. 4.6 John 5.25 1 John 2.27 2 Cor. 3.18 and 2 Cor. 4.6 He speaks to us Efficaciter Effectually so as if our hearts were dead within us yet he will revive them John 5.25 To this end he hath given us the annointing even his spirit in our hearts to teach us all things 1 John 2.27 You see then what great reason we have to hear him speaking in all these respects See then that you hear him speaking and despise him not for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven saith the Apostle Heb. 12.25 Heb. 10.28 Numb 15.32 Numb 16.49 Heb. 12.25 they that despised Moses Ministery escaped not Heb. 10.28 The man that gathered sticks on the Sabbath day contrary to Moses Law was stoned to death Corah Dathan and Abiram that murmured against him were swallowed up by the Earth and they that took their parts were destroyed and can you think to escape if you despise the Ministery of the Son of God and turn a deaf ear to Him when he speaks to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to it therefore saith the Apostle for it is as much as your souls are worth This is a heinous crime indeed Object you 'l say but we are none such It is well if you be not Resp but let me tell you Many will be found despisers of Christ who yet have a good opinion of themselves It may be that thou art no open despiser of him none of those that send after him Luke 19.14 Luke 16.14 to tell him plainly that they will none of him to Reign over them nor of the number of those who hear but deride his sayings as did the covetous Pharisees but art thou not one of those that when he speaks and calls for attention putt'st him off with frivolous pretences and excuses as did those Recusant Guests who were invited to the wedding Feast I have bought a yoke of Oxen saith one hired a Farme Luke 14.18 saith another am new marryed saith the third and must be excused So I have this businesse in hand such a way to go I cannot to Church to day to hear Christ Or if thou dost hear dost thou not hear dully and drowsily negligently and carelesly entertaining his Doctrine like a tale that is told of no concernment If so then a beit you be not found in the former rank of Despisers amongst open and prophane ones yet you will be found in the other amongst secret and close despisers of him and it will be required at thy hands But Christ is now in Heaven he speaks not to us Object How then do we despise him He that heareth you heareth me Resp Luke 10.16 and he that despiseth you despiseth me saith Christ to his Disciples and in them to all the Faithful Ministeâ—s of the Gospel when any of
the Bonds of civil right and society An excommunicate Magistrate remaineth a Magistrate still and must be so acknowledged and obeyed So Ambrose obeyed Theodosius whom and when himself had excommunicated This censure onely makes them as no Christians not as no Magistrates Secondly It looseth not from the Bands of common humanity but that every thing must be administred unto such a one as is necessary for the preserving of his Life Rom. 12.10 If thine enemy hunger Rom. 12.10 feed him if he thirst give him drink Thirdly This censure takes not away natural right Such as are of the Family in consangunity or affinity must perform all duties to such a one which such a Relation hath made his due the House Bed Table must not be denyed to these from whom it was due before this Censure He that was a Brother before remaineth a Brother though not a Christian-Brother Fourthly This censure looseth not the Bands of all spiritual society but that notwithstanding it we may and must love the excommunicate in the Lord we ought to pray for him though not with him we must admonish and rebuke him still and upon his Repentance receive him like a Brother as before But this censure takes a man off first from all Communion with God's people in the Word Math. 6.7 Sacraments and Prayer and renders such a one as a Dog or Swine for whom these holy things are unmeet Math. 6.7 Secondly It taketh a man off from converse so far as necessarily we are not bound unto them So John the Evangelist finding Cerinthus in the Bath skipped out of it and such was the carriage of Polycarpus towards Marcion as witnesseth Irenaeus Sixthly The scope and end of this censure is first in regard of the Offender the salvation of his soul and recovery of him 1 Cor. 5.5 1 Thes 3.14 and that 1. by bringing of him to shame 2 Thes 3.14 2ly by working sorrow in him for his sin for the destruction of his flesh and fleshly corruption which is the ground of true Repentance 3ly That his spirit may be saved in the day of the Lord. Secondly In regard of other members of the Church that they may not be corrupted and infected 1 Cor. 5.6 1 Cor. 5.6 There is great danger in the rest of the Church to retain such wicked men in their society Better that one member be cut off Bald. Cas Cons 1134. then that the whole body perish Seventhly and lastly Vpon Repentance and manifestation of it there must be a receiving 2 Cor. 2.6 7 8. The manner how see 2 Cor. 2.6 7 8. By this you may perceive what a great Maim it is in any Church where this rod is either not used as at this day amongst us or where it is not used aright which was a great blemish and scandal to our Church when it was used being sent out for trivial causes and compounded-for before the Congregation was satisfied the keyes were too oylie being chiefly used to open a door for Mammon to fill the purse and to make men stoop before pride and affectation of Dominion so that it was become a word In nomine Domini incipit omne malum And by this you may perceive how severe a sentence it is to be justly cast out of the Church Other sentences reach unto our Bodies Goods or Liberties this to the Soul by other sentences we are committed to the Jayle but by this to Sathan which is worse then to be clapt up in the vilest Dungeon for although it damne not a man yet it damms up that man's way by shutting him out of that Church through which he must go to Heaven which being so great a danger let every one take heed of falling into those sins that may draw on him this censure for however it be lightly and slightly set by Math. 18.18 19 20. yet that sentence that is justly pronounced on Earth is ratified and confirmed in Heaven if Scripture may be believed Math. 18.18 19 20. And so we have done with the Subject considerable in this Proposition now we come to the Predicate He came and sought fruit thereon and found none Two things Text. we are here to take notice of First the Owner's Visitation of this his Vineyard and Figg-Tree He came Secondly his Acquisition He sought fruit thereon and found none Of the first his Visitation He came The Prophet David having spoken of Gods planting his Vine Psal 80.8 Psal 80.8 14. speaks afterwards of God's visiting his Plant verse 14. And indeed the Husband man or Viniâ—or's duty conâ—ists principally in these two Particulars so here we find After this man spoken of in the Parable had taken paines in planting this Figg-Tree he comes and visits it expecting to find some fruit of his Labours so Christ came first Personally in the dayes of his flesh when he took Man's nature on him John 1.11 He came unto his own Joh. 1.11 albeit his own received him not of that coming speaks the Apostle Phil. 2.6 7 8. Phil. 2.6 7 8. And secondly He came Ministerially by his Deputyes and Servants whom he sent unto them Prophets and wise men and Scribes Math. 23.24 that is Math. 23.24 Apostles Pastors and Teachers so he calleth his Servants by the Customary names of that Country These he sent and by them came to gather his Fruit and Inn his Vintage as we have it more plainly expressed in another Parable which giveth light to this Math. 21.33 42. Math. 21.33 42. That you may hence learn for your instruction is Visiting followes Planting Doct. Where God hath planted a Church or People there will he come and visit that Church and People in a pâ—culiar manner Visiting is a coming to see how things are Act. 15.36 Acts 15.36 God is sayd to visit men when he comes amongst men to work a redresse of what is amisse and so in a special manner he visits his Church when he manifests his care and providence over it and comes to see the estate of it This may be gathered from that answer which the true Church gives to forraign Congregations who demanded of her Where her beloved was that they might seek him with her My Beloved is gone down into the Garden Cant. 6.1 2. into the Bed of spices to seed in the Gardens and to gather L llies that is amongst the Assemblies of his people the Garden of his own planting there you shall find him walking there he is solacing him self with those fruits of righteousnesse which they bring forth unto him Cant. 6.2 And the Church complaining of Christ's absence so long from her is told by him in the same Chapter that he went down into the Garden of Nuts Vers 11 to see the fruits of thâ— Valley and to see whether the Vine flourished and the Pomegranate budded as if he should say Thou complainest of my benâ—e O my Church But there is no cause for I was but walked
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
march on resolutely You can easily apply it Our discords are the sweerest Musick in the ears of Papists Anabaptists c. they have weakned us strengthned them Sirs said Dion to his contentious souldiers your enemies see your mutinous behaviour pointing to the Castle wherein their enemies were Oh! that we would spend more then a few thoughts upon it our enemies see and are glad to see and make use of what they see in beholding our differences and discords and clap their hands to see us wring ours Highly to be commended were Basil and Eusebius who perceiving the Arrians to improve a difference that was betwixt them to the prejudice of the Orthodox Faith were soon reconciled and united their forces against the common enemy And we read in story that Aristides perceiving the open scandal that was like to arise by reason of the contention sprung up betwixt him and Themistocles he besought him mildly after this manner Sir We both are no mean men in this Commonwealth our dissentions will prove no small offence unto others nor disparagement to our selves Wherefore good Themistocles let us be at one again and if we will strive let us strive who shall exceed the other in Virtue and Love Oh! that there were such a strife between Minister and Minister Such a strife would be our glory Thirdly Unity and concord amongst God's Ministers is very acceptable and pleasing unto God and delights his spirit In the 2 Chron. 5.13 2. Chron. 18. we read that when the Trumpeters and Singers were as one to make one sound to be heard in praysing and thanking the Lord there the House was filled with a Cloud even the House of the Lord God drew near and manifested his gracious presence amongst them And Acts 2.1 11. Divers spake in divers Languages at once Acts 2.1 11. yet all consented in the thing which they spake for all spake the wonderful things of God and then the Spirit of God was amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fell on them and that in the likenesse of cloven tongues not of cloven hearts Thence Interpreters conclude Animarum unio concordia est optima d spositio ad recipâ—endum Spiritum sanctum that unity and concord is the best disposition of the mind for receiving of the holy Ghost But on the other side God is not present with his favour his spirit abides not where discord and dissention is That merry Cardinal intimated as much to his fellows in the Conclave when they could not agree about the choice of the Pope Let us said he untyle the House quia Spiritus sanctus nequit ad nos per tot tecta ingredi because the Holy Ghost cannot get in unto us through so many Tyles Differences and contentions amongst us keeps Gods spirit from us Nay yet more It causeth God to be highly offended with us and to smite us when we agree not that we may be made to agree together A very remarkable passage hereof we read in Socrates great difference and contention did arise betwixt two famous Bishops Socrat. Eccles Hist l. 8. c. 13.17 21. Epiphanius and Chrysostome insomuch that in a rage they parted asunder using some unchristian imprecations I hope said Epiphanius to Chrysostome that thou shall not dye a Bishop and I hope said Chrysostome to Epiphanius that thou shalt not return alive into thine own Country both which fell out accordingly for Eiphanius dyed at Sea as he was returning home and Chrysostome was deprived of his Bishoprick and dyed in exile Many were slain in taking parts the Cathedral Church and Senate House in Constantinople was burned to the ground in persuit of revenge A fearful president of Gods displeasure against the discords of his Servants think how God loathes that which he so severely punisheth Ridley and Hoper could not agree about black and white God made them to agree in red Lastly The after-throes that we put our Mother the Church unto by our Dissentions would be laid to heart Gen. 25.22 Rebeccah finding a strugling in her Womb cryed out Why am I thus So saith the Church Oh! why am I fruitful of Children when they prove such dissenting and diagreeing Children Diens Alexandr Apud Niceph. Time was when it was said by the holyest men that then lived in the Church non minoris esse laudis non scindere Ecclesiam quà m Idolo non sacrificare that it was no lesse praise worthy to abstain from renting the Church then to forbear sacrificing to an Idol These things well considered would without all question work somewhat towards unity and concord between dissenting Brethren whose divisions do cause great thoughts of heart in every faithful Christian who desires to see our Vines and Figg-Trees flourish Judg. 5.15 And provoke them to use all good meanes of reconciliation and hearken to all lawful proposals that may make for peace Now what these meanes are that by Gods Minâ—sters must be used whereby this unity and concord amongst them may be attaine d would be shewed And so besides those general directions before given these particular Rules are very useful First Let us make our peace with God for till that be done no peace can be expected with man Phil. 4.7 9. It is in Judgement that God divides our hearts I will divide them in Jacob Phil. 4.7 9. Gen. 47.7 c. St. Basil lamenting the discord that was in that Church imputes the cause thereof to mens contempt of their Heavenly King As did the troubles of Israel and the Judges arise from this that there was no King in Israel Questionlesse our dissentions are Paenal and Judicial punishments for that willful Rent which hath bin made amongst us and till God be appeased still dissention will abide You may read Zach. 11.4 of two Pastoral Staves Zach. 11.14 wherewith the Flock of God is fed the one is Beauty which signifies safety and protection the covenant made betwixt God and his People the other Bands which signifieth unity and concord amongst God's People Now the Staff Beauty God takes and breaks shewing their wicked dealing with the Covenant of God then Bands cannot hold This is our case it is to be feared our covenants with God have bin violated we have broken the staff Beauty and God in his just judgment breaketh Bands that it holds not Secondly Let our care be to stock our selves well with Heavenly wisdom that Heavenly wisdom which is from above that is with the knowledge of Divine things Such I hope is the Resolution of the associated Ministers of this County as appeares by their agreement Essex We resolve through the grace of Christ to contend daylie to the comprehension of that Ministerial knowledge and wisdome whereby we may understand our way and to study more and strive after that excellent Wisdom and Art of winning Souls c. Indeed we professe our selves to be Wisdom's Schollars yea Wisdom's Children Now Wisdom looks to be justified
him that gives the offence yet there is a lamenting a condoling wo that belongs to them that take the offence and to these our Saviour intends the former part of his speech Wo to the World because of offences that is to the better part of the World who are apt to take offence and to be turned out of the way of holinesse by reason of such offence as is given Indeed it is a great stumbling block to many and the Devil takes great advantage by it to see God's Ministers to dissent and differ in Judgement in Affection c. And Wo to such as are the cause thereof But yet Wo to us if we are easily scandalized at this considering First That we are foretold of it by our Saviour It must needs be that offences come Needs in respect of man's frailty Sathans malice and God's providence who knoweth well how to make a wholesome treacle of the poysonful Viper permits it should be so And so St. Paul tells us that there must be differences in Opinions Errors Heresies that the approved may be known 1 Cor. 11.19 1 Cor. 11.19 The most wise God will keep his Children in breath and exercise their graces and try his own by these fires of contradiction yea and purifie his truth it may be thereby How many excellent truths have bin brought to light at least better cleared by oppositions Austin by occasion of the error of Pelagius examined more diligently so propounded more clearely the truth in the points of Predestinntion and Free will than others his Antients If Arrius had not held a Trinity of substances with a Trinity of Persons and Sabellius an Unity of Persons with an Unity of Essences that Mystery of the Trinity had not bin so clearly explained by those great Lights of the Church Wormewood is bitter to the taste yet it is good to clear the eyes We may say with the Hebrew sentence Nisi ipse elevâsset lapidem non fuisset inventa sub eo haec margarita If the stone had not bin lifted the pearl had not bin found under it the striking together of the flint and steel sends forth many lightsome sparks to enkind'e many a shining Taper Now he is willful that will stumble at a stone that he is before hand warned of Secondly The best of God's servants in this life do but see in part 1 Cor. 13.9 and know in part Whilst we live here it cannot be expected that God's Servants should agree in all points Perfect Unity is not to be found in the Church of God till the number of all the Elect be fulfilled and the Church be come to her Perfection Ephes 4.13 Eph. 4.13 The light whereby we see in this State of mortality is very feeble and very different in regard of the Spirit 's illumination the Capacities of men and their diligence in Study Prayer and other meanes of attaining knowledge Whence it is that Unity of opinion in the Church is very contingent now greater now lesse never absolute in all Particulars Barnabas was a good man Acts 15.38 39. and yet Sâ— Paul saw more then he and clearer then he He saw how unfit it was to take John and Mark with them who before had given great offence by departing from them as Pamphylia This Barnabas saw not Samuel was surprised with a little sleep in the Temple and did not answer God at the first and second call but ran to a dim-sighted Eli but at the third Call he made answer So some Ministers who are the dear Children of God may not perceive God speaking in his lawful Magistrates nor be able for a time to distinguish betwixt God's voyce and Man's in things of an indifferent nature which they may in God's time and then they will contend no more about them I am now going to a place said Grynaeus Ubi Lutherus Calvino benè convenit on his death bed where Calvi and Luther now agree well together In Heaven we shall agree though not on Earth Thildly The differences that are amongst God's Ministers concern not Fundamentals but Circumstantials not the Primitive Articles of Faith which are necessarily to be believed But concerning other Secundary points of Theological conclusions fit for discourse of a Divine Indeed there are hose in the Church that hold damnable tenets but they are not of this Church Faithful Ministers differ not in matters of Faith but in matters of opinion as about Ceremonies Administrations and the like Such is their difference as was betwixt Paul and Bernabas before mentioned not like that which was betwixt Simon Peter and Simon Magus And therefore let not any stumble and take offence at the Different Judgments that are amongst them seeing all agree in that which is necessarily required for thee to do if thou wouldst be saved Thirdly If there be difference amongst God's Ministers be not thou one of those that make the breach wider but endeavour what lyes in thee that they may accord Hearers are many times too factiously inclined as the Apostle shews 1 Cor. 1.11 12 3 3. 1 Cor. 1.11 12. 3.3 they made a choyce to themselves of this or that Preacher whom they would follow with contempt of the rest albeit God's faithful Servants So is it amongst us at this day as hath been shewed before Some affect those onely that are of the same Judgment with them it may be Episcoparian or Independent or Presbyterian for so now we use to distinguish them albeit all teach the same fundamental truâ—hs and the same Christ and those that are of another Judgment than they are of they utterly dislike and will not afford them the hearing Others affect those onely that are most eminent for gifts with a neglect yea a contempt of others As that Frenchman of whom Zanchy speaks who being advised sometimes to hear Mr. Viret as well as Mr. Calvin answered that if St. Paul himself should be upon the earth and preach at the same time when Mr. Calvin preached he would not leave him to hear Paul It is true Christians may acknowledge a difference of Gifts in Teachers and prefer one before another and esteem best of that Ministry by which he hath received most good and got most profit yet ought we to esteem all that are good hear all as occasion is offered reverence all and bless God for all This factious disposition in the Hearers of the Word hath been a great cause of dissention amongst Ministers for when People have ingaged their affections for their Pastors and have swelled one against another in their quarrel as the Apostle intimates by that speech of his they are apt to do 1 Cor. 4.6 Joh. 3.26 1 Cor. 4.6 then they come and endeavour to engage their Teachers for their Affections You have an Instance of this Joh. 3.26 John's Disciples fall a daring of Christ's Disciples about purifying and as it seemâ— receiving the foyl they come to John and would engage him in
Dan. 9.6 10. So others of Gods Children In matters of Faith Numb 20.12 that which God chargeth Moses withall may be layd to our charge Numb 20.12 You believe me not to sanctifie me before the eyes of the Children of Israel Luke 24.25 and what our Saviour said to the two Disciples in their walk to Emmaus may be said to the best of us O fools and slow of heart to believe all that the Prophets have spoken Luk. 24.25 As we are slow-Faith's in believeing so we are slow Bellies in doing Our faylings in those duties of Piety Justice Tit. 1.12 13. Tit. 2.11 and Charity which they that have learned Christ are taught by his saving grace are too too gross and pal pable our Prayers are full of coldnesse Zeal is wanting our Hearing full of dullnesse Attention is wanting our converse with others full of unprofitablenesse Love and Charity is wanting and yet few lay to heart their saylings in these things and the like as they ought It may be if they fall into some grosse sin Swearing Lying c. they seem to be humbled for it but Omissions of Duties are looked upon with a regardlesse eye And there may be some Reasons rendred of it amongst others these Omissions are not so contrary to God nor are they so scandalous in the eyes of Men as sins of Commissions such as Lying Swearing Drunkenesse these with the Snayl leave a slime behind them But Omissions make no great noyse and are sleighted under a pretence of Infirmity and do lesse trouble the conscience then the other Secondly Affirmative precepts do not bind adsemper as the Negative do I am alwayes bound not to kill not to â—eal but the Affirmative do not bind to the ever doing of them all at all times Now Intermission being next to Omission and under pretence of Christian Liberty men do more easily fall into Omissions then Commissions and are lesse sensible thereof Thirdly the Observation of the Affirmative Commandements doth more crosse a man's nature which is most contrary to virtues Commanded and brings him under more opposition and hatred of the World then the keeping of the Negative Precepts do therefore we are more apt and inclined to omit the Duties of the Affirmative than of the Negative and be lesse humbled for them But if we be as we ought to be we shall take to heart our faylings in not being as we should be as well as in being what we ought not to be we shall be humbled before God for our not loving not fearing not trusting Him enough for our not honouring His Name not sanctifying His Sabbaths as we ought and for our other Omissions of Duties required either by vertue of our General or Particular Calling and that for these Reasons First There is both more Virtue and Vice practised in Affirmatives then in Negatives Mat. 3.10 Mat. â— 19 It is more good to do good then not to do evil and more evil to do evil then not to do good Albeit both the Tree that brings forth evil Fruit and that which brings forth no fruit shall be cut down and cast into the fire Secondly In doing no good it is impossible for a man to abstain from evil for not to gather is to scatter Mat. 12.3 Mat. 3.4 in Christ's account not to do good is to do hurt not to save life is to dedestroy it Vertue and Vice being extreams without mean contraries which want a Medium and therefore the absence of the one in subjecto capaci in a Subject capable of it argues the presence of the other So that if we be destitute of Virtue then are we attended with Troops of Vices Mat. 21.44 If our Houses be clean swept of spiritual graces then they are convenient lodgings for unclean Spirits If we be not indued with knowledge then we are blinded with ignorance if we be destitute of Faith then we are full of Infidelity if we forbear to do good then we prostitute our selves to all ungodlinesse Jam. 1.14 and being once drawen away from God a man easily becomes insnared by his own lust Jam. 1.14 Besides God doth often in justice punish sins of Omission by giving men up to the Commission of grosse and open sins Now many are overtaken with the sins of the times because they lament not the sins of the times 2 Thes 2.10 11. How many are given up to strong delusions to believe lyes because they receive not the Truth in Love And how often is a mans idleness and lazinesse in not doing what he should made an occasion of doing what he should not as it fell out in Davids Case 2 Sam. 11. Thirdly Sins of Omission do exceedingly grieve the Spirit of God and quench it in us thence it is 1 Thes 5.19 20. that the Apostle having charged the Thessalouians not to quench the spirit neither in themselves nor others adds immediately Despise not prophesysing 1 Thes 5.19 20. Now it is despised not onely when it is openly contemned but when it is neglected and not attended unto So Israel grieved yea vexed Gods blessed spirit in not hearkening unto his voyce nor regarding his wonders Psal 95.10 Psal 95.10 Fire we know may be quenched as well by taking away the fewel as by casting on water So may the Spirit of God as well by neglecting of the Ordinances as by falling into other finful courses Besides Omissions challenge the Power of Sanctification in us Were we sanctified throughout by the spirit of God we would make as much conscience to do what God requires as to forbear the practise of that evil he forbids Fourthly The greatest loss that possibly can betide us ariseth from our Omissions and want of doing good and that is deprivation of Life and Happinesse which consists in the fruition of God who is infinitely good and is lost by Omission and want of good Heb. 12.14 Poena Damni poenalior est quà m poena sensûs Chrys for without Holinesse no man shall see God saith the Apostle Heb. 12.14 and the pain of losse in Hell is more grievous then the punishment of feeling and smart albeit it be not so to our seeming Therefore both in the Scriptures and Fathers the torments of Hell are termed damnation in respect of the losse of an infinite good which is God this is Hell in Hell as the enjoying of God's presence is Heaven in Heaven In all these respects besides others that might be shewed great cause we have to be greatly humbled before God for our Omissions and Neglects to lay them to heart and be much affected therewith Use 3 And for time to come let us all be shy and wary how we omit the doing of any Duty required either in Publique or in Private Heb. 13.16 To do good and distribute forget not saith the Apostle Heb. 13.16 So to hear pray c. forget not It is a sin to omit our Duty more to omit it willingly but
amiably upon thee when thou comest into his presence Doth he vouchsafe to meet thee and cause the light of his Countenance to shine upon thee Doth he speak unto thee as he doth unto his Peace Psal 85.8 Psal 85.8 Doth he not rather hide his face from thee and witâ—draw himself his favour and his loving kindnesse insomuch that thou findest no sweetnesse no comfort in the performance of holy Duties no work of his blessed spirit in quickening strengthning comforting of thee If so thou mayst justly fear that thou art already cast forth and spiritually excommunicated from having fellowship with God from Christ and from the blessed spirit of grace and hast great cause to cry out with David Psal 22.1 My God My God Psal 22.1 Why hast thou forsaken me Again art thou not a withered Christian strangely altered in thy Judgment from what thou wert Thou formerly esteemedst the Church of England to be the true Church of Christ Her Ministers true Ministers lawfully sent and called the Word by them taught thou receivedst as the Word of God himself 1 Thes 2.13 Sacraments by them administred as being of Divine institution not of Humane invention but now it is otherwise with thee Thy Mother whose Womb bare thee and whose papps have given thee suck thou now defamest esteemest Her for a strumpet albeit She be thy Mother Her Servants the Ministers of the Word and Sacraments are in thy account Antichristian the Ordinances but Mens traditions and as much good may be got thou thinkest by the hearing of a Cobler or Tinker in a Stable as by hearing any of these Ministers in a Steeple house as thou termest it Are not thy Affections to holy Dutyes growen cold and chill like David in his old age no heat in them 2 King 1.1 Luke 24.32 Thou Hearest Readest Prayest c. but without aâ—â— Life or Spirit In former times thy spirit did even burn within thee and was stirred up with indignation against Swearing Sabbath-breaking and open prophanesse Now thou art of Gallio's temper Act. 18.17 and art come to a state of Neutrality and canst disgest it well enough to hear and see these yea and greater abominations then these And is there not a manifest withering in thy life and whole conversation Thou seemed'st to be strict in thy wayes now art waxed loose and carelesse Thou wert seemingly careful of sanctifying the Sabbath now all care of that is layd aside as a matter meerly ceremoniall Family Duties wholly omitted if not scorned and derided Thy green leaves are withered so that comparing what thou art to what thou hast bin it may be said of thee what the Disciples said of the Figg-Tree that Christ had cursed Mat. 21.20 Mat. 21.20 Good Lord Master how soon is it withered Lastly Art thou not in the number of those that separatest they self from the publique Assembly and joynest to the society of Seducers Hast thou not bin carryed away with Schism or Heresie or some strange fantastical opinion or other and so art bound up in the same bundle with Sectaries as Anabaptists Quakers Seekers and such like and joyned with them as members of their congregated Churches If thou hast not proceeded so far yet expect that this will follow as a just Judgment of God upon thy withering if thou repent not and after such a faggorting and binding up what can be expected but the fire and such withered and dryed Trees will make the fiercest and hottest fire Nah. 1.10 because they are most seared and as fuell fully dry Nah. 1.10 Vse 3 Wouldst thou then be out of fear of this dreadful Sentence as the Apostle speaking of higher Powers then do that which is good Rom. 13.3 and bring forth the Fruit of a godly Life for this sentence is not a terror to the good and fruitful Christian but to the bad and barren Barrenness of the Womb was ever held amongst the Jews for a Curse and a Reproach For a Curse So Michol was punished for her scoffing as Davids devotion and Abimilech was plagued for taking away Abraham's wife from him 2 Sam. 6.23 so saith the Text the Lord had fast closed up all the Wombs of Abimilechs house because of Sarah Abraham's wife But upon Abrahams prayer God healed Abimilech and his Wife Gen. 20.17 18. and his Mayd-Servants and they bare Children Gen. 20.17 18. Give them O Lord what wilt thou give them give them a miscarrying Womb and dry Breasts Hos 9.14 Explained Paraeus in loc saith the Prophet concerning Ephraim Hos 9.14 which words howbeit they are uttered by way of Intercession and not of Imprecation out of affection to that People and not out of indignation against them he preferring the lesse evil before the greater the miscarrying Womb and dry Breast before the bringing forth of Children and nourishing of them up to Idolatry and slaughter yet it implyes that it was a Judgment to be barren albeit far lesse then that which was foretold by the Prophet that should befall Ephraim that he should bring forth Children unto the murtherer that is they should fall under the hand of a murthering Enemy And as it was esteemed for a Curse amongst them so likewiâ—e it was a shame and a reproach as the Mother of the Baptist intimates in that saying of hers Luk. 1.25 Luke 1.25 Thus hath the Lord dealt with me in the dayes wherein he looked on me to take away my reproach from amongst men albeit since the coming of Christ we have not the same opinion of it nor the same reason But the barrennesse of the Womb is nothing being compared with the Curse and Plague of a dry and barren heart albeit by many lesse respected who being barren can cry out with Rachel Gen. 30.2 Give me Children or else I dye but thorgh the Heart be barren of grace and the life of good works upon which death will inevitably follow there is little or no complaint made of that Hannah bitterly lamented the barrenness of her body 1 Sam. 1.7 insomuch that she did neither eat nor drink nor had she any heart to go up unto the Temple to offer sacrifice how then can any barren soul eat or drink with a merry heart being not onely near unto Cursing as the Apostle speaketh but under it as Damocles one of Dionysius his Parasites was under the glittering Sword which hung over his head only by a bristle of a Horse's upper lip as he sat in the midst of his choysest delicates Heb. 6.8 Solomon tells us that a barren Womb is one of the four things that cryes out Give give and is never satisfied Prov. 30.15 16. I would we could add this as the fifth the barren heart Lord God What wilt thou give me seeing I go Childlesse said Abraham to God Gen. 15.2 Gen. 15.2 The want of that did put his mouth so out of taste that he could relish nothing not his Victory mentioned
transgressed And the neglect of this discovery of sin is made the proper mark of a false Prophet Lament 2.14 Thy Prophets have seen vain and foolish things for thee and they have not discovered thine Iniquity Lament 2.14 to turn away thy Captivity but have seen for thee false burthens and causes of banishment This is not onely a part of the will of God which we are commanded to make known unto our People Reas 1 but as necessary a part to Salvation as any other and without which no other part will become fruitful without this discovery of sin there can be no conviction wrought Joh. 16.8 as appears John 16.8 The Will follows the Vnderstanding and till that be enlightned Pleas and Excuses for sin will not be removed How boldly and malepartly did the Woman of Samaria discourse with Christ before her foul sin that she lived in Joh. 4.18 19. was discovered unto her John 4.18 and all things told her that ever she did verse 29 and then she begin to have her conscience awakened and to reverence Christ as a Prophet verse 19. and to acknowledge Him to be the Saviour of the World vers 29. this kind of Preaching is it which makes mâ—n feel Verse 29. and acknowledge the mighty Power of God in His Ordinances When the Hearer feeleth himself to be convicted of all and judged of all and that the secrets of his heart are manifested to him 1 Cor. 14.24 25. then he falls down and worships God and is enforced to say God is in you of a truth 1 Cor. 14.24 25. Again till mens sins are are effectually discovered unto them in the glâ—sse of the Law they can never attain to any soundnesse of Faith nor any other saving grace Hâ—nce it is that St. Paul wills Tâ—itus to rebuke the Grecians sharply or to the quick Tit. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be sound in the Faith Tit. 1.13 Nor is there any other ordinary way to attain true comfort When God appeared to Eliah there was first a mighty strong winde that did rend the Rock and then an Earth-quake and after that a terrible fire 1 King 19.11 and then came a still Voyce full of Comfort So when God's Ministers by the Tempest of thâ— Law have rent the rocky hearts of men and made them in a manner at their wits end so that they come trembling and crying with the Jaylor Act. 16.30 What shall I do to be saved then is the season for the Voyce of Peace and Comfort and not before And this is the course that the Spirit of God it self takes who is the Comforter in bringing God's Elect to true Comfort John 16.8 God's Spirit never comforted any Joh. 16.8 before he had reproved him and convinced him of his sinful and damnable estate The Spirit of bondage must alwayes go before the Spirit of Adoption Rom. 8.15 In his first operation Rom. 8.15 he rebukes them of sin in whom he worketh and lets them see that bondage and slavery under which they lye which works fear in them but in his second operation he is a Spirit of Adoption comforting them with a sight of God's mercy in Christ Jesus Use 1 Hence we may be informed of the great necessity both of teaching and learning the Law of God the sum whereof we have in the ten Commandements by which we attain to the Knowledge of sin Rom. 7.7 without the knowledge of that corruption of nature lyes as it were dead in us Rom. 7.8 Rom. 7.7 8. It yes hid and is not discovered men have no sense of inward corruption no touch of conscience in respect of it as the Apostle speaks in his own particular case verse 9. But when the Law comes Verse 9. then sin appears to be sin the very Root of sin Original corruption is layd open and appears to be sin This is a Doctrine much opposed by the Familists Anabaptists Antinomists and other Libertines who under pretence of Christian Liberty cry down the Law as no hing at all belonging to Christians affirming that they that are in Christ have nothing to do with it but are out of the reach of it A pestilent error and of dangerous consequence For from henâ—e they inferr First That God can see no sin in his Children for as much as he câ—n see no Law tranâ—gressed contrary to that we read Jer. 23.24 Can any hide himself in secret places Jer. 23.24 Psal 69.5 Heb. 4.13 that I shall not see him Psal 69.5 My sins are not hid from thee saith David Heb. 4.13 All things are naked and open unto the eyes of Him with whom we have to do Secondly That a man being in Christ cannot sin if he would for where there is no Law there is no transgression So that Be in Christ say they and sin if thou canst Yet we read otherwise in Scripture Jam. 3.2 1 Joh. 1.8 Jam. 3.2 In many things we sin all 1 John 1.8 If we say we have no sin the truth is not in us Thirdly That the Gospel takes away all obedience to the Commandements and that Faith hath nothing to do with Doing and Working and yet saith the Apostle Faith without Works is dead Jam. 2.17 18 20. Jam. 2.17 18 20. Joh. 14.23 1 Joh. 2.17 3.7 Rev. 2.5 16. Mat 6.12 and the Scripture calls for Doing John 14.23 1 John 2.17 3.7 Fourthly That justified persons have nothing to do with Repen tance Albeit we read that the Church of Ephesus and Pergamus are called upon to repent Revel 2.5 16. Nor is any Believer say some of these to pray for pardon of sin albeit Christ hath taught every one that calls God Father to pray daylie for forgivenesse Math. 6.12 Fifthly They each that such as call upon us for good works and presse obedience to the Law are Legal Preachers and that the Preach Popery and have Popes in their Bellyes Albeiâ— we have for our pattern herein both Christ and his Apostles who pressed on believers obedience to the Law Mat. 5.17 19. Tit. 3.14 Math. 5.17 19 Tit. 3.14 These and many such like inferences which a good heart cannot but tremble at are daylie broached by these Sectaries all tending to licentiousnesse and grounded upon this erroneous Tenent That the Law is not now under the Gospel to be taught nor pressed by Minister on their Hearers for that we are not now under the Law Rom. 6.14 but under Grace as the Apostle speaks Rom. 6.14 But these have not learned that distinction Zanch. in Eph. 2. loc 5 de Leg. Mos abrogatione Sect. 9. which learned Zanchy makes The Law is two wayes to be considered saith he First in the Substance of it Secondly in the Accidents or Circumstances belonging to it If we consider the Substance of it as it is the sum of Doctrine concerning piety shewing what is good and what is evil so Believers are still under it
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
scourge Luke 22.51 Joh. 2.15 as we read John 2.15 But whom did he slay or kill This saving and beneficent disposition that was in Christ we ought to imitate the more we can help to save the more like we are to Him that came to save all B. B. Hall Con. in Nov. Test the more destructive we are the more we resemble him who is Abaddon a Murtherer from the beginning It becomes not the mouth of a Minister of the Gospel to be breathing out little else then Fire and Sword pitcht Fields Sieges and slaughter of Brethren We are Shepheards to feed and preserve as much as may be not Roaring Lyons nor Hungry Bears to rend and tear in pieces we should incline rather to mercy then to Justice if we err it is safest to err on that hand It is observed by some and that not impertinently nor unprofitably how that Amen under the Law was answered to the Curses Hugo Card. Deut. 27.15 26. but not to the Blessings as we read Deut. 27.15 26. Every particular Curse must have a several Amen But in the next Chapter where the Blessings follow there is no Amen affixed nor commanded to be affixed to them Deut 28.2 12. But it is otherwise in the Gospel Deut. 28.2 12. To the Blessings there is an Amen but not to the Curses If any man love not the Lord Jesus let him be Anathema Maranatha saith the Apostle 1 Cor. 16.22 A fearful Curse but there is no Amen to that Grace be with all them that love the Lord Jesus in sincerity 1 Cor. 16.22 Eph. 6.24 Ephes 6.24 there is Amen to that and thence we may inferr that that Spirit which was sutable to the time of the Law suits not so well with the times of the Gospel I shall leave this note to your own private meditations and now proceed with the Sentence Thou shalt cut it down We shall take leave to make some little stop Text. and pawse a while upon the manner of Speech it implying somewhat that may be useful for us Bernard upon the Canticles hath this passage Ligatum habent sancti Deum ut non puniat Bern. in Cant. Ser. 30. nisi permiserint ipsi The Saints of God have him so bound that he cannot punish without their permission and leave And so it seems by this manner of speaking which the Dresser useth Then after that thou shalt do it as if till then he should not He would stay his hand a while longer but in case that Tree should continue barren after further pains had bin bestowed on it he would then contentedly give way to the stroak of Justice You see then By fervent prayer God is so â—ver powred as that he cannot presently destroy Doct. The Prayers of God's Servants are as bands wherewith his hands are tyed that he cannot smite And so much the Scripture intimates Isa 64.7 There is none that calleth upon thy Name Isa 64.7 Quasi manu factâ Deum ambiunt orantes Tertul. Apol. Gen. 19.22 32 26. that stirreth up himself to take hold Thee By zealous prayer the Saints are said to take hold on God they manycle as it were his hands lay hold on the Axe and will not suffer him to strike so that he cannot do any thing till they let go As the Angel sayd to Lot I cannot do any thing till thou art gone Gen. 19.22 So Gen. 32.26 c. Let me go saith God to Jacob Behold the great God petitioning to sinful man saith Gregory and that which is yet more Man denying the great God's Petition I will not let thee go saith Jacob he holds him fast and gives not over till he had what he sought The like we find in Exod. 32.10 Let me alone saith God to Moses Why Lord Who lets thee Exod. 32.10 My hands are tyed from executing wrath whilst thy hands Moses are up for mercy His prayers were as it were bands to tye God's hands so that he could not strike O infinite goodnesse of the invincible God to suffer himself to be as conquered by the zealous and fervent prayers of his poor Servants Reas 1 And no marvel For first They come in a powerful and prevailing Name for the Lords sake Dan. 9.17 In Christ's Name they ask Dan. 9.17 Themistocles treated with King Admetus holding the young Prince the Father's darling in his bosome and thereby prevailed So do the Faithful they bring Christ with them when they come into the Fathers presence who is dearer to him then the young Prince was to King Admetus and for his sake he will deny them nothing Joh. 14.14 14 15.16 16 23 24. R v. 2. Zach. 4.6 Râ—m 8.15 26. 2 Sam. 14.19 Ab ipso accipiunt ut contra impetum percussionis ejus opponantur atque ut ita dixerim ab ipsa Deo se erigunt contra ipsum Greg. Mor. lib. 9. c. 12. Jam. 5.16 Math. 15.23 Enlightned John 14.13 14 15 16 16 23 24. Yea his own Name and Glory pleadeth for them For thy Names sake saith David and God cannot forget his own Name Reas 2. Secondly They are assisted by a powerful and prevayling Spiriâ— Zach. 4.6 Rom. 8.15 26. And this Spirit is God's own Spirit which he gives us to pray with Is not the hand of Joab in all this sayd David So is not my Spirit in this saith God The Saints receive from God saith Gregory what they oppose to his blows and as I may say From him it is whereby they lift up themselves against him and whereby they are enabled to resist him So that in wresting with his Saints he wrestles with himself and should deny himself in denying of his Spirit which calls upon him In this respect the Prayer of a Righteous man is sayd to have great strength Jam. 5.16 as the words may be interpreted Reas 3. Thirdly They have a strong Hand or Arm wherewith they do lay hold on God and that is Faith Thus that poor Woman of Canaan wrestled and overcame Mat. 15.23 Many checks and snibs she suffered yet would not be staved off still she cryes Lord help The Disciples reprove her Christ rates her bids her be gone tells her she is little better then a Dogg or Whelp she thanks him for it picks comfort out of that and resolves to play the Dogg's part so that he will be pleased to be the Master If he beats her out at one Door she will come in at the other that she may at least eat the crumms that fall under his Table a Crum of bread should serve her turn let her be a Whelp or any thing so she may find mercy Thus her Faith holds out and gets the Day she goes away with this praise O Woman great is thy Faith and hath what she would Be it unto thee even as thou wilt Faith is a stout and strong grace it conquers Kingdoms Heb. 11. removes Mountaines Heb. 11.33 Math. 16.20 1
discern There is another more ordinary way whereby he restrains the Godly from this duty in the behalf of others and that is by suffering them to be asleep as Jonas was under Hatches when the Ship is in greatest danger or else by with-drawing the Spirit of Prayer and Supplication and denying assistance to pray for such Their hearts are marvellously taken off from them so as they scarce remember them in their devotions and when they do Isa 64.7 it is but very coldly and faintly they stirr not up themselvs to lay hold upon the Lord on their behalf And when it falls out thus it is a wofull sign that God makes way for Judgment To apply this briefly If fâ—equent and faithful Prayer be so prevalent with the God of Heaven Use let it be had in high esteem with us and of great account as the chiefest means ordained of God to stay his wrath and in time of trouble to obtain deliverance for us If Prayer prevail not nothing will For such is the wonderfull working efficacy of fervent Prayer that nothing is impossible to it And that we may think more highly of it than we have done call to mind some of those mighty things that have been effected by it and recorded in History both divine and humane Do we not read in Scripture how Moses divided the red Sea and caused it to run back Exod. 14.15 so that God's Israel walked upon firm ground in the midst of it This was done by the power of his Prayer Exod. 14.15 Do we not read of the Sun 's standing still in the midst of Heaven Josh 10.13 14. not hasting to go down a whole day together so that there was no day like that before or after it This was done upon Joshuah's Prayer 2 King 20.11 And have you not read at another time of the Sun 's going back in the Firmament ten Degrees according to the shadoâ— on Ahaz his Dyall This was also done upon the Prayer of Isaiah Have we not heard of the stopping of the mouths of greedy Lyons and closing of their gnashing chapps being almost famished for want of prey Dan. 6. 3. And of quenching the violence of raging fire so that it could not sindge a haire of the Head nor leave the smell of it on the Garments Why These things have been effected by the Prayers of Daniel and the three Children Have we not read of Fire that was brought from Heaven three times together 1 King 18.38 Jam. 5.17 and how the Heavens were shut up three years so that they gave no rain and then opened again so that the clouds powred down in abundance These things were brought to passe by the Prayers of Elijah Have we not read or heard of the Earth's opening her mouth and swallowing up of Korah Mumb. 16. Dathan and Abiram with all their Goods and Families and closing again upon them This was done upon the Complaint and Prayer of Moses unto God against them for their Rebellion It were infinite to recount all the noble Acts of Prayer recorded in the Scripture as of the raising of the dead 1 King 17.21 Act. 12.5 Mat. 17.21 Oratio fidelis omnipotens Luth. Est quaedaÌ„ Omnipotentia Precum Alsted Syst Theol. lib. 4. c. 2. See my Friend at Midnight p. 432. Psal 34.15 Exod. 3.7 9. 2 Sam. 24. Exod. 8,13 opening of Prison doors and loosing the Prisoners bands healing diseases that have seemed incurable to flesh and blood casting out of Divels It is a kind of Omnipotent thing it can command Heaven Earth and Hell as I have shewed you upon another Parable Nothing under God Omnipotent but it Luther was wont to call it the great Ordnance and indeed with that we make our battery at the walls of Heaven In a moment it pierceth the Clouds and procures a Victory sometimes before the Report be heard on Earth or We imagine that it is gone out of our lips It bowes God's Ear and causeth Him to hear Psal 34.15 It opens his Eyes and causeth Him to see Exod. 3.7 9. It plckâ—s out his Sword and causeth Him to smite and on the other side it causeth Him to put it up again and smite no more 2 Sam. 24. It over-rules God in any thing that may be for the Church's good The Lord did according to the word of Moses saith the Text Exod. 8.13 That Moses did according to the Word of the Lord is evident enough and no wonder at that but that God should do according to the Word of Moses and obey the voyce of man that is strange indeed yet So it is In humane History we have many very memorable Examples of the prevailing power of Prayer with God By Prayer the good Constantius was said to strengthen his Family but Constantine his Son did hereby fortify all his Empire Euseb de Vit. Const 2.4 4.15 When his Enemy Licinius began his Warr with Exorcisms and Charms he undertook all with Prayer and holy Meditations and therefore the Lord of Heaven made him to be Lord of the Field Such comfort did he find in Prayer that he stamped upon the Coyn the Image or Effigies of himself kneeling unto his God as ascribing all his Victories to Prayer especially rather than to the Sword When Marcus Aurelius Verus the Emperour was in Germany and in the Field against 970000 Enemies Eâ—seb Eccl. Hist l. 5. c. 5. Germans and Sarmatians and in great distresse for want of Water the Legion called Melitina afterward Julineae being Christians fell down on their knees in the open field Tertul. in Apolog. Xiphilinus de Marc. Anton. Cum ipsa affuit oratione Deus Just Mart. Apol. z. Ambros de obit Theod Ruffinus Socrat. Socr. Scol Euseb l. 7. c. 22. Aug. de Civit. Dei l. 5. c. 23. and relieved him for so soon as they had prayed God was with them and sent Thunderbolts on the heads of their Enemies and a cooling showr to refresh their own wants so that the Prayers of the Church were received as a garrison into the Empire Afterwards In the time of that good Emperour Theodosius in a fought field against Eugenius when he had almost lost the day he alighted from his Horse and stepping before his Army in the face of his Enemy he kneeled down and cryed to God Ubi est Deus Theodosii Where is Theodosius his God And God gave him the day he won the field And upon another occasion at another time upon earnest Prayer to Christ made by the whole City being assembled together A grievous Tempest was suddenly turned into calmness and their former dearth and scarcity into abundance of plenty When Rhadogesius King of the Goths with a puissant Army recovered Rome and by reason of the small preparations in the City no hope could be expected from man then they cryed to the Lord and he fought for them in that their extremity and so discomfited the Enemies that in one day an
Rods have wrought a good effect indeed then we shall find in due time that these Rods will be comfortable And thou shalt have just cause given thee to say with David It is good for me that I have been corrected Ps 119.71 Psal 119. And so we have done with this Now we come to what is principally intended in the words Then after that thou shalt cut it down That is after thou hast born with it and I taken pains about it Text. if no Fruit follow the Axe shall Our Inference is Greatest Severity attends upon despised Mecrcy If after all God's pains and patience Doct. we remain unfruitful and impenitent nothing but extremity of Justice is to be expected Hear what is threatned against all such as shall abuse God's goodnesse contemn his Mercy sleight his threatning flattering themselves in their wicked waies saying Deut. 29.19.20 I shall have peace though I walk in the imaginations of my heart adding drunkennesse to thirst The Lord will not spare him but the Anger of the Lord even his fierce Anger and his Jealousy which as Solomon saith is the rage of a man and causeth him not to spare in the day of revenge Prov. 6.34 shall smoak against that man Pro. 6.34 which is a Sign of hot displeasure and soar Indignation as we read Psal 18.9 741. Isa 42.13 Enlighâ—â—ed Psal 18.9 74.1 The Prophet Isay illustrates this by two excellent Similitudes The Lord shall go forth saith the Prophet Isa 42.13 as a mighty man he shall stirr up Himself like a man of Warr He shall cry yea roar against his Enemies That Similitude is taken from Military affaires or the practise of Souldiers in the day of Battle who to manifest the alacrity of their Spirits and for the terrour of their Enemies set upon them with a great Cry and shout So will God when he comes against those who contemn and reject that gracious offer of Christ there prophesies of Ver. 9 10. and before held forth in beauty and glory He will stirr up his wrath against them and come upon them like a Gyant or Mighty man which word is used to set forth the Might wherewith God cometh to revenge he will put all his strength to it as it were that shouteth by reason of Wine as the Psalmist speaks Psal 78.65 Ps 78.65 He will smite his Enemies in the hinder parts and put them to a perpetual reproach The Prophet goes on and further illustrates this soar Severity which shall be used towards the despisers of his Mercy by a Similitude of a Woman in Child-birth ver 14. I have a long time holden my peace I have been still and refrained my self now will I cry like a travelling Woman I will destroy and devour at once The Woman in travell when her pains come first upon her bites them in what may be but when her last throwes of Child-birth are come she can no longer hide them So although I have long refrained my self saith God from taking revenge upon these Enemies of mine yet now I can forbear no longer my heavy wrath shall break out upon them to their utter destruction Those mine Enemies that will not have me to reign over them Luk. 19.27 bring them and slay them here before my face Luk. 19.27 A soar and severe Sentence I might heap up proofs for the Confirmation of the Poynt in hand Ps 86.21 Amos 3.1 2. Mat. 11.23 Rom. 2.4 â— but I shall onely apply my self to the Instance in my Text This Jewish Figg-Tree that State and Nation of the Jews whereof the Apostle speaking to the Gentiles wills them to behold God's severe dealing with them that by them they might be warned not to abuse the goodnesse of God Behold therefore saith he the Goodness and Severity of God on them which fell Severity but towards thee goodnesse if thou continue in his goodnesse otherwise thou also shalt be cut off Rom. 11.22 Rom. 11.22 They that fell were the Jews and they were severely dealt withal for abusing of God's goodness they were broken off from the Root but Goodnesse towards the Gentiles provided that they continue in that goodnesse for upon that condition it is that they hold it otherwise if they forsake and lose the Gospel and abuse Goodnesse they must look to be also cut off which is more than to be broken off as Origen doth observe and thence infers that the Judgment of the Gentiles shall be greater than that of the Jews in case they fall away And forasmuch as we are willed to Behold this Severity of God towards them that is to note it and mark it well Give me leave to stop a little and acquaint you with the passages of God's Severity in the cutting down that Nation and give you a brief Relation of the destructâ—on and final ruine of it as History records it Never was Nation more beloved of God nor any People on Earth higher in God's favour No People graced with so many priviledges nor blessed with so many pledges of his favour as the Apostle sheweth Rom. 3.1 2. 9.4 5. But Rom. 3.1 2. 9.4 5. despising the riches of God's Grace in rejecting the Gospel persecuting of the Truth murthering of God's Prophets and putting of the Lord of Life himself to death God cut them down with the greatest Severity that ever befell any Nation under Heaven The daies came upon them that Christ when he preached amongst them foretold Thine enemies shall cast a trench about thee Luk. 19.43 44. compass thee round keep thee in on every side And shall lay thee eeven with the ground thy Children within thee they shall not leav thee one stone upon another because thou knewest not the time of thy visitation Luk. 19.43 44. And all this hapned unto them about 70 years after the Nativity of our Saviour about 38 years after his Ascension when as the Emperor Vespasian his son Titus came against Jerusalem with a very great Army laying siege against it within 3 daies space made a firm wall about it upon that set Towers and Castles lest any of the Jews should fly to save themselvs Jerusalem being then full of People For besides the Inhabitants of the City about three hundred thousand Jews were come unto Jerusalem to celebrate the Feast of the Passover which at that time fell out These the enemie gave way unto to enter and then upon the sudden drew up their forces and straitly beleaguered them so as that all this huge multitude were imprisoned within the Walls of the City where also they were partakers of no small misery For besides the enemy without there were three great Factions at this time that swayed in Jerusalem which Vespasian took advantage of One of Eleazer the Priest the son of Simon the second of Zelotas the chief Prince which held the Temple The third of Johannes Giscalenus a bloody and cruel
he you have done all this great wickednesse yet turn not aside from following of the Lord ver 20. And such was Nathan's proceedings with David 2 Sam. 12.7 -12. he first shews him his Sin 2 Sam. 12.7 -12. and upon his humiliation did not onely assure him of h s Remission ver 12. but brings him comfortable Tidings for the farther reviving of his sad Soul that the other Son which Bathsheba bare unto him should be called Jedidiah Beloved of the Lord ver 25. Ver. 25. Neh. 8.10 Isa 1.11 18. Thus dealt Nehemiah with the People Neh. 8-10 And so Isa 1.11 18. After the digging and laying bare the Roots they laid on mending As the Prophets so likewise the Apostles have observed the same Method as appears by that Text before mentioned in the former Doctrine Act. 2.36 Let the House of Israel know assuredly that God hath made the same Jesus whom you have crucifyed Act. 2.36 both Lord Christ when the Apostle had thus discovered their Sin unto them so that they were pricked in their hearts with that dagger then he comes with Repent and be Baptized every one of you in the Name of the Lord Jesus for the remission of Sins and you shall receive the gift of the Holy Ghost for the promise is unto you Ver. 38 39 40. Rom. 7. Rom. 8. and to your Children c. ver 38 39 40. There was the dunging of them So St. Paul in his Epistles as Rom. 7. there he digged and Chap. 8. He layed on dung to enrich them And such was his dealing with the Corinthians his first Epistle to them is spent in digging but his second in dunging and mending Many other Texts might be produced Heb. 6 4 9 Heb. 10.29 Reas 2 Cor. 2.7 as Heb. 6.4 compared with ver 9. Heb. 10.39 c. The Ground or Reason of this is Sorrow is a Gulf as the Apostle sheweth 2 Cor. 2.7 and swallowes up for want of Comfort as it did Cain Esau Judas c. whose sorrows not being asswaged with some hope disposed them to desperation Yea the Godly themselves may be swallowed up with too much heavinesse 1 Sam 1.17 Exod. 6.9 as was Hannah 1 Sam. 1.17 and the Israelites Exod. 6.9 Some Godly men thinking they could never be humbled low enough for sin have desired to see their sins in the most ugly shape and colour Dr. Sibbs Souls Conflict p. 472 and God hath therein heard them but to their cost saith a Reverend Divine Use 1 Such then as are deficient and wanting in this part of their Ministerial Office deserve Reproof and are worthily reproved in the Prophets Jer. 23.1 2 Exek 34.2 4. and by the Prophets As Jer. 23.1 2. Ezek. 34.2 4. Indeed the Minister must break but he must bind again wound but he must heal again cast down but he must raise up again They may not alwaies be renting and tearing the hearts of their People with terrours and threatnings nor take pleasure and delight in Cutting and launcing in wounding and afflicting of the poor Conscience but reveal withal those mercies which belong unto the Penitent Thunder without Rain we say is a sign of much wind To be alwaies thundering down of Judgments and never showre down Mercies gives too just occasion to them who watch for advantages that the Ministry is evill spoken of and traduced for a Legall and windy Ministry What would we think of such a Chirurgion that doth onely cut and launce men's soars and never bind them up that onely applyeth Corrosives but no Lenitives Would we not think him to be rather a Butcher than a Chirurgion The like may we think of that Minister that doth onely beat down men with the Terrours of the Law and being cast down thereby laboureth not to raise them up again and revive them with the Comforts of the Gospell Surely such may be esteemed Hangmen and Executioners rather than Ministers We are Spirituall Persons so called in a different and singular respect from other men as appears 1 Cor. 14.37 where the Prophet and Spirituall man is made all one 1 Cor. 14.37 i but if we be wanting in this duty of refreshing and reviving the sad and dejected Spirits of our Hearers Where is that Spirit we have our denomination from The Spirit is the Comforter but when we say nothing to the comfort of those that are distressed in Conscience we may well ask as Elisha did when he struck the Waters of Jordan with Elijah's Cloak where is the Spirit of God Where is the Comforter who in all that proceeding with the World in reproving and convincing it of Sin menâ—ioned Joh. 16.8 9 10 11. yet never devests the nature of a Comforter In that capacity he is sent Joh. 16 8-12 and in that he comes and works The Times indeed are such and the Age so prophane and loose Act. 4.36 that most Congregations stand in more need of a Boanerges than a Barnabas the Spirit of James and John the Sons of Thunder is fitter for them than the Sons of Consolation The Fat of the strong amongst God's Sheep are to be fed with Judgment Ezek. 34.16 Notwithstanding Ezek. 34.16 there are those albeit they are the least part of those that hear us that mourn in Zion and tremble at the Word and are indeed cast down under a sight and sense of their Sins and Failings and to these few that are of a broken and tender heart we are bound to have most respect in our Ministry Say there be but one or two in a Congregation that stand in need of Comfort yet it is better that all the rest should go away without that Portion which belongs unto them than that those one or two who are of a dejected Spirit should go away without theirs The first and chiefest Charge that Christ gave to Peter concerned his Lambs the weakest and tenderest of the Flock If thou lovest me feed my Lambs Joh. 21.15 John 21.15 But for as much as our Congregations are mixt of good and bad care must be taken and had by us that are Ministers of the Gospel in our Ministerial Office that we neither Preach the Law without the Gospel nor the Gospel without the Law both must be preached and that in the right order To preach the Law alone by it self is to pervert the use of it neither have we any Power or Commission so to do for Power is given us for the Edification not Destruction of the Hearer It was published as an Appendant to the Gospel and so it must be preached It was published in the Hand of a Mediator and in the Hand of a Mediator it must be taught and delivered that thereby no man might be exasperated but put in mind of the Sanctuary whereunto they must fly And as it is a Rule in Physick still to maintain Nature Insomuch that when that shall be in danger to be destroyed the wise Physitian leaves giving of