destroyed If we consider this Judgment in reference to all barren and unfruitful Christians now living under the Gospel our Saviour John 15.6 doth excellently set it forth Joh. 15.6 If a man abide not in me that is if he be onely professedly in me and bears not fruit or else revolts from me He is cast forth as a brauch and is withered and men gather them and cast them into the fire and they are burned Where observe these degrees of a barren professors ruine First they are cast out Secondly upon that they wither Thirdly upon their withering they are gathered or bound up together Fourthly upon their gathering they are cast into the fire Fifthly being cast into the fire they are burned up and consumed First Heb. 6.8 They are cast out and rejected This is it St. Paul speaks of Heb. 6.8 that which bears Thornes and Bryars is rejected as the Husbandman gives over labouring a piece of barren ground that will take no mending This casting forth is either by God or Men God casts such forth two wayes First Subtrahendo by withholding the means that should do such a man good Isa 5.5 6. Amos 8.11 Hos 4.14 Isa 1.5 Gen. 6.3 whether Outward as his Word and Ordinances Isa 5.5 6. Amos 8.11 Hos 4.14 He will prune them no more bestow no more labour upon them And Isa 1.5 Why should you be smitten any more Or Inward withholding from them his special grace and favour His Spirit shall no longer strive with them Gen. 6.3 that is by those checks and knocks which in former times they had and which accompanyed the preachings and pains of my Servants which I have sent unto them Isa 6.10 Math. 13. So Isa 6.10 Math. 13. applyed to them Secondly Tradendo by giving such a one up so that he will own him no more Psal 81.12 Rom. 1.24 2 Cor 4.4 Rev. 22.11 when God come to give a man up either to himself as Psal 81.12 and Rom. 1.24 or to Sathan to be farther blinded as 2 Cor. 4.4 this is a Fearful kind of casting forth then God seems to say of such a one Abeat perâ—at profundant perdat let him go on and perish He that is filthy let him be more filthy then it follows that a man will be filled with all manner of unrighteousnesse Rom. 1.28 29. as the beggar is with Vermine So Rom. 1.28 29. when the Fense is broken down all Beasts will come in and every base lust will be a Commoner in that â—eart Thus God casts forth such barren and unfruiful branches And as God casts them forth so they come to be cast out by men even by the Church and Members of it sometimes more publiquely as when a man falling into some grosse and vitious course of life is cast out of the Visible Church and delivered up to Sathan by the censure of excommunication as 1 Cor. 5.5 1 Tim. 1.20 This is a soare censure 1 Cor. 5.5 1 Tim. 1.20 and the soarest that the Church can inflict as formerly hath bin shewed you Then man is left to be a lodge for Devils Then lusts and all wastful sins enter into the heart till such a one be restored again by true Repentance Sometimes more secretly and privately they are cast ouâ— of the hearts of Gods people and that two wayes first when they desire not the acquaintance of such a fruitlesse and barren branch They delight not in his company but shun it rather as St. John did the company of Cerinthus in the Bath 1 Cor. 5.11 2 Thes 3.14 or as one doth the company of an infected person With such a one eat not saith the Apostle have no company with him that he may be ashamed This is a very sad and uncomfortable kind of casting forth especially if it be general Secondly When they are cast out of their prayers God locking up the hearts of his Children so that they do not so much as remember them or withdrawing the spirit of prayer from his Children so as that they cannot heartily solicite God on their behalf albeit they are desired God seeming to say to his Children as he saith by his Prophet Hos 4.4 Let none reprove them Hos 4.4 so Let none pray for them 1 Sam. 16.1 Jer. 7.16 Thus God forbad Samuel to pray for Saul 1 Sam. 16.1 and so Jeremiah for the Jewes Jer. 7.16 We have not the like Inhibition nor may we forbear to pray for any particular person unlesse we are sure he hath finned against the Holy Ghost yet God withholdeth the spirit of prayer many times so that the godly cannot pray heartily for a dissembling professor And this is the first degree of the barren Christian's doom whereby it is executed the casting of him forth both by God and Man The second degree mentioned by our Saviour is withering and this must needs follow upon the former for how can that branch but wither that receives no Life or Sap from Him that gives the life of sap to all So the stony ground Luke 8.6 Luke 8.6 withered away because it lacked moysture This withering is Three fold First They wither in their Judgments whereas they had their minds in some measure enlightned to see and acknowledge the Truth of Religion distaste Errors discern acknowledge and approve that which is the Truth in Jesus Christ Heb. 6.4 Now they fall away from that Truth they have professed unto another Gospel as did the Galathians Gal. 1.6 and with Hymenaeus and Phileâ—us err concerning the Faith Gal. 1.6 2 Tim. 2.18 1 Tim. 2.18 They held the Truth concerning the Resurrection but they fell from that Truth saying the Resurrection was past already and so destroyed the Faith of many Secondly They wither in their Affections falling away from their first love Rev. 2.4 as did the Church of Ephesus Rev. 2.4 and the Church of Galatia whom the Apostle upbraideth for that strange coolnesse in their affections to his Person and Ministery whereas at the first their zeal was such as that they were willing to pull out their eyes to do Him service Gal. 4 15 18. Gal. 4.15 18 They withered in respect of that zeal and fervency of spirit for God and goodnesse that formerly they had As old men that are withering grow cold and chilly and abate of their heat and vigour which formerly they had in their strength and youth They have not that appetite to the word nor delight in the society of the Saints as in former times They can well disgest what formerly they could not and content themselves in an indifferent neutrality and frame themselves to such a formality as will best comply with the times and no further Thirdly They wither in their Practise as did the Galathians before mentioned Chap. 3.3 they began in the spirit but did end in the flesh Gal. 3.3 they ran well for a time but gave over obeying of the Truth Gal. 5.7 Chap.
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
Church wherein salvation is to be had And for further confirmation of this John 10.4 27 8 30. Eph. 2.19 read John 10.4 27 8 30 This mark praised be God is not wanting amongst us We build upon the foundation of the Prophets and Apostles Christ himself being the chief Corner-stone Ephes 2.19 The word is truly and sincerely Preached to the conversion of many Souls The Sacraments administred Vid. Bernard against Seperatists in 80. page 164. the Duty of prayer to God and Love to our Brethren in some good measure conscionably and religiously practised notwithstanding faylings and therefore we are the true Visible Church of God which the Church of Rome wanting is not neither can be Yea but say the Separatists your Assemblies are full of enormities Discipline is wanting amongst you many corruptions are in you Your worship is polluted with mens writings stinted-prayer c. You a Church say they you are a limb of Antichrist We answer them First that there is nothing done in Gods publique worship amongst us but it is done by the Institution and Ordinance of the Lord 1 Tim. 2.1 2. Deut. 31.11 12. Act. 13.15 Act. 15.21 Psal 95.1 2. Mat. 26.30 Col. 3.16 Mat. 3.13 1 Cor. 11.22 23. Numb 6.23 Deut. 10.28 â— 21 5. 1 Cor. 16.23 2 Cor. 13.14 Rom. 9.25.26 1 King 16.2 1 Cor. 1.1 2. 2 Cor. 12.20 21. Rev. 2. 3. It is his Ordinance that whensoever the Congregation assembleth prayer should be used It is his Ordinance that his Word should be publiquely Read It is his Ordinance that his Word should be opened and applyed in our publique Assemblies It is his Ordinance that in our publiquely Assemblies Psalms should be sung It is his Ordinance that the Sacraments should be administred and that in the publique Assembly And it is his Ordinance that the Minister should dismisse the Congregation with a blessing as Scripture doth evidence Secondly All Corruptions that are in a Church do not unchurch her The Ten Tribes after their defection notwithstanding their grosse Corruptions and Idolatry yet because they professed by circumcision and other wayes the true Jehovah they remained still a true Church though a very impure and imperfect Church and were still called the People of God the Beloved of God the Children of the Living God So the state of the Jews was wonderfully corrupt in Christ's time and yet salvation even at that time was from them and they the true Church of God the like might be shewed of the Church of Corinth and the Churches of Asia Great corruptions were to be found in them and yet they were still the true Churches of Christ as we shewed you before when we spake of the Properties of the Vineyard Thirdly Those may be esteemed Corruptions in a Church which are none at all It is no corruption in the preaching of the word to make use of the writings of men so long as God's Word is made the Ground of all the Touch-stone of all and the Judge to determine of all truth Had this been so the Apostles and Prophets themselvs had corrupted the Word in alledging the sayings of others yea of Heathen Writers Dan. 4. 6. Ezra 1. Act. 17.18 1 Cor. 15.33 Tit. 1.12 Daniel recited the Decree of Nebuchadnezar and the Decree of Darius and the Edict of Cyrus King of Persia St. Paul alledged the Sentences of Heathen Poets as of Aratus and of Menander and of Epimenides St. Jude alledgeth the Prophesy of Enoch which both Augustine Jerome with others of our latter Writers conceive to be Apocryphal Whilst humane Learning is made a Handmaid to wait upon Lady Truth it is no dishonour but rather an honour to her Nor is it a corrupting of God's worship to use stinted and sett forms of Prayer in his service It is evident enough in Scripture that the Church hath used and might use them in God's worship In blessing the people it was enjoyned Num. 6.23 24. so at the setting forward of the Ark Numb 6.23 24. Numb 10.35 36. Psal 92. tit 102. tit Numb 10.35 and at the resting of it Ver. 26. Many of David's Psalms were committed to the Church-Musitians to be sung not onely as Meditations and Doctrines for the Instruction of the Church but as Prayers unto God so Psal 92. was penned for the Sabbath and Psal 102. a Prayer for the distressed It is very probable that St. John taught his Disciples a sett-From Luke 11.1 Luk. 11.1 and thereupon our Saviour prescribed to his Disciples a form of Prayer not only to be to them and the whole Church a Rule and Sampler according to which all our prayers should be framed as appears Math. 6.9 but even for them to say using the very words as appears Luk. 11.2 And it is evident that our blessed Saviour himself prayed the same paayer and used the same words in prayer more than Once Mat. 26.42 He used the same words saith the Evangelist nor were they ever the worse for being often used As for that which is objected Of stinting the Spirit and pinnioning the wings of the Dove How is it more a tying of the Spirit up than it is to the Hearer when the Speaker prayes his conceived prayers for to the Hearer that Prayer is a stinted Prayer and as a sett form to him he must keep his mind intent to what is said by him that prayes Secondly Although there are a tye of words yet there is not a tye and restraint of the Spirit for the heart may be enlarged therein and the largenesse of the heart stands not so much in the variety of expression Dr. Prest Saints daily exercise p. 82. as in the extent of the Affection But the newnesse of his opinion saith a Reverend Divine is enough to discover the falshood of it Lastly For that Discipline which they charge this Church of ours to be wanting in and thence inferre that we are a false Church It may be answered that we are not altogether without it albeit we want that Discipline which they pretend 2ly It is an error to make Discipline so essential a property of the Church â—s that that which is without it is no true but a false Church That it is necessary for the beauty and well being of the Church we willingly grant but that it is so essentially and imseperably necessary to the truth and being of the Church cannot be proved by evidence of Scripture Is a houshold having true matter and forme and essential properties a false houshould because Government is wanting or for that they in the Family have not that care as they ought to have one for anothers wellfare or because there is not a Broom in it to ridd out the dust So in this case the utmost that can be made of it is that such a Church is a defective Church a maimed Church by which it is also corrupt and may without great care suddenly come to ruine but that
But not be rested in Page 446 448 To sin against the means is fearful Page 243 435 492 To abuse the means argues want of Wisdom to neglect them desperatenesse Page 450 God keeps account of the means affoarded us for our good Page 258 Our profitting should be answerable to the means Page 255 Otherwise God will deprive us of them Page 259 Contempt of the means hastens wrath Page 260 By weak means God effects great matters Page 447 Successe is not alwayes answerable to the means Page 446 Comfort to those that profit by the means Page 455 Means continued gives hope Page 430 432 Mediator Christ onely is Vid. Intercessor Mercy despised is provoking Page 484 To acts of mercy Ministers should encline Page 456 Ministers Calling excels Page 161 It is no Idle man's Calling Page 386 It is no whit less laborious because spirituall Page 390 Their Calling is distinguished from all other Callings Page 170 They speak from God to Man and from Man to God Page 344 Why God makes choyce of Man rather then of Angels for that Work Page 154 God speaks to us by his Ministers Page 9 Ministers are of God's Council Page 195 Why God makes more of His mind known to them than others Page 197 Ministers should walk worthy of that Honour Ibid. Ministers must be Skillful Faithful and Watchful Page 162 The qualifications of Ministers shewed by four Creatures Page 386 In ministerial function all Ministers art equal Page 172 Yet a parity in the Ministry is dangerous Page 171 Minister should be One in their Work Page 172 The Reasons of it Page 174 Three wayes they should manifest it Page 173 Motives to it Page 178 Means to effect it Page 181 Difference amongst Ministers is of sad consequence Page 175 Ministers are to be consulted with Page 200 They foretell dangers and upon what ground they do it Page 201 Their silence is dangerous Page 202 They must awaken their Hearers Page 204 And pray for their People Page 342 They Interpose in time of danger betwixt God and People and that three wayes Page 346 Why they do so Page 347 They ought to make conscience of that Duty Page 349 Ministers are to be prayed for by their People Page 354 What is to be prayed for on their behalf Page 355 Ministers must buckle to their work Page 407 And have no self-respects in the discharge of their Duties Page 383 Best Ministers lament the bad success of their Labours Page 444 The Faithfulness of a Minister is not to be judged of by the fruit in the Hearers Page 451 Ministers may not be discouraged though at present they see no fruit of their Labours Page 454 They must continue constant in their Labours though no fruit appear at present Page 432 Bad Ministers are bad Merchants they sell the Souls of their People Page 384 N. NAture is wrought upon by grace Page 83 No natural man can do good Vid. Good Negative Divinity brings no soul to Heaven Page 212 O. OFfence is as well dangerous to take as to give Page 191 Officers when they grow suddenly rich it is an ill signe Page 317 Omissions God complaines of Page 210 They are breaches of a Positive Law Page 211 They are the fruits of Original sinne Page 212 They are to be confessed and lamented Page 213 Whey they are looked upon with a regardless eye Page 214 They exceedingly grieve the Spirit Page 215 Opinion of other men we may not captivate our Judgment unto Page 185 Order is to be observed by Christians Page 55 Many walk disorderly and who they are that do so Page 55 P. PArable what is it Page 28 The difference betwixt a Similitude and a Parable Ibid The kinds of them Page 29 Three things to be considered in them Page 7 Why Christ taught by Parables Page 29 Parables are Powerful Ibid They are not lyes Page 31 They are spoke in Judgment to the wicked but in Mercy to the godly Page 34 Parabolical expressions may lawfully be used by God's Ministers in their Sermons Page 31 Cautions in using them Page 32 Patience of God is Salvation and how Page 372 Gods patience is great and how described Page 373 His patience is much abused Page 377 Good use is to be made of it Ibid. We may not be offended with it Page 224 375 God's patience is the riches of his goodnesse Page 378 It hath a Period Page 380 It allowes Iniquity a shorter time under the Gospel then it did under the Law Page 381 Patrons corrupt reproved Page 401 Palmestry spiritual many pretend to have skill in Page 434 Perfection twofold Page 52 Absolute perfection not here to be had Page 52 What kind of Perfection is attainable in this Life Ibid Pestilence a sore Judgment Page 277 Jerusalem punished with it before the final destruction of it Page 488 Plantation twofold Page 84 External Plantation not sufficient Page 87 Plants if barren are hurtful to others Page 316 Prayer fervent prevents wrath Page 327 It binds Gods hands Page 459 The Reasons shewed Page 460 The power of it seen in sundry Examples Page 464 By Prayer we should seek to prevent Judgments Page 333 Such as have the spirit of Prayer should improve it that way Page 468 Praying Christians should be regarded Page 467 The Prayers of faithful Ministers are more powerful with God then the Prayers of others Page 351 God is onely to be prayed unto Page 366 It is the highest part of Divine worship Ibid. Preaching if faithful is some way successeful Page 453 The word Preached doth usually work best at the first Page 435 Hearers may out-preach their Ministers and how Pride causeth unthankfulnesse Page 139 Pride in Church-men how begot Page 188 It is the Mother of Schism Page 62 Privledges out ward will not serve us Page 301 Punishments many times shew what the sin was Page 308 Sometimes God punished by contraries Page 311 Why some are here punished and others spared Page 3 The wicked are justly punished in doing that which God willed to have done Page 473 Q. QUestion 's are of great force both in Affirmations and Negations Page 313 R. REpentance is an excellent grace Page 17 It makes all well Page 441 It is dangerous to deferr it Page 244 Repetitions what they import Page 17 They are sometimes necessary Page 12 Care must be had in using them Page 13 A right use is to be made of them Page 16 Reproof not alwayes to be used Page 425 Root on which we grow is Christ Page 78 S. SCripture to be adored for its fulnesse Page 426 Secrets of God made known to his Ministers Page 195 God reveals not all his secrets to any one nor to all alike Page 196 Why God makes known his secrets to his Ministers rather than to others Page 197 Seeking what it imports Page 120 Separation may not be made from a true Church for some defects Page 50 Schism in a Church as dangerous as Heresie Page 61 Shews
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
his heart and life loaden with fruits of the best kind as Love Joy Peace Long-suffering Gentlenesse Goodnesse Faith Meâ—knesse Temperance and such like fruits of the Spirit Of which fruitfullnesse we shall speak shortly more fully Fifthly As the Church is resembled to a Vineyard in respect of the Order that is in it so it calls upon us who professe our selves Members thereof to walk orderly The want of this the Apostle sharply reproves in Professors 1 Thes 5.14 2 Thes 5.14 2 Thes 3.6 11. Mat. 20.6 and 2 Thes 3.6 11. And such are they First Who live without a Calling and have no special setled course of life wherein they may employ their Gifts and Time for their own and the Churches good Secondly Such as are dissolute and negligent in their Vocations and Callings these the Apostle terms disorderly Walkers and addresseth his speech especially unto 2 Thes 3.7 11. 2 Thes 3.7 11. Thirdly Such as intrude upon other mens Callings these break their Ranks and disorder all 1 Cor. 7.20 24. Let every one abide in that Calling whereunto he is called 1 Cor. 7.20 24. Fourthly Such as trangresse Ordinances and Rules established for the ordering of life and conversation 2 Thes 3.10 2 Thes 3.10 The Scripture giveth Rules of Direction how to carry our selves in every station and hath promised much peace and comfort to such as walk according to Rule Gal. 6.16 Gal. 6.16 Agur tells us of three things that go well yea four that are comely in going A Lyon Prov. 30.29 30 31. which is strongest amongst Beasts and turneth not away for any A Grey hound and a Hee Goat and a King against whom there is no rising up Prov. 30.29 30 31. These patterns of comely going are propounded to this intent that every one in his Pâ—ace and Calling should have a special regard of orderly walking When Magistrates know how to rule well and Subjects to obey Ministers to teach and People to learn Governours of Families to command and Inferiours to observe their Precepts there will a comlinesse and beauty appear in the face of Church and State but before it cannot be expected The world looks upon Ministers onely Psal 50. Ult. as Men in orders at least such as ought to be so But it concerns you as well as them to walk orderly if you expect Salvaâ—ion Sixthly In respect of the Churches Imbecillity and Feeblenesse it is like unto a Vineyard It cannot support it self And so it teacheth us not to trust to our own strength but take hold on the strength of God as we are willed Isa 27.6 The Vine carryeth with it Isa 27.6 her Key as well as her Bunch or Cluster and with the Key it windeth it self about its prop Faith is the Key and Love is the Cluster every living Branch hath both Gal. 5.6 Gal. 5.6 By the Grace of God I am that I am saith the Apostle there is his Key And his Grace which was bestowed upon me was not in vain but I laboured more abundantly then they all there was the Cluster 1 Cor. 15.10 Psal 119.117 John 15.5 1 Cor. 15.10 So David Hold thou me up and I shall be safe there was the Key and I will have respect unto thy Statutes continually there was the Cluster Psal 119.117 Without Christ we can do nothing as he telleth us John 15.5 but being strengthned by him and supported of him we shall be enabled to do all things Phil. 4.13 Oh take heed of presuming on your own strength Phi. 4.13 Peter did so but a little and you know how dangerously he fell Bring the Key with you wind your selves about the Prop that must uphold you Bestrong in God Eph. 6.10 and in the power of his Might and fear not falling Seventhly Whereas the Church is a Vincyard in respect of Danger Let all be stirred up in general to seek the safety and welfare of it by our prayers and pious endeavours Lament 1.12 Is it nothing to you all ye that passe by Behold and see if there be any sorrow like unto my sorrow which is done unto me Such is the Churches complaint at this day and yet the ruines and breaches of Zion we behold with a regardlesse eye wee look to our private wealth and particular estates 2 Sam. 11.11 Neh. 1.4 5. Dan. 10.2 3. and if it go well with us as we think we regard not much how it goes with the Church of God Vriah did not thus Nehemiah did not so Daniel did not so These grieved mourned fasted prayed under the pressures of the Church albeit they themselvs for their own personal concernments were in peace Questionless there is no one Sin for which God hath more a controversy with this Land then this That the Wants and Maimes and Breaches of his Vineyard are looked on with a regardlesse eye and so little laid to heart I looked and there was none to help Isa 63.5.6 and I wondered that there was none to uphold Isa 63.5 6. Can we think our selvs lively Members of the Church Branches of the true Vine or that we have the Affections of God's Children in us when we see the Vineyard of the Lord sustain losse and be in hazard of waste without any remorse Let Magistrates use the power of the Sword Ministers of the Word All one the other Lament 5.21 assist by their prayers Turn thou us to thee O Lord and we shall be turned renew our daies as of old Even so be it Lord so be it More particularly from the Dangers that God's Vineyard is liable continually unto Every one within the Church Prants of this Vineyard may be warned to expect tryals and prepare for them In the World saith Christ you shall have tribulation Joh. 16.33 or bruisings for so the word is John 16.33 Grievances bruisings pressures expect and look for Ye are goodly branches of the true Vine saith Cyprian Cyp. ad Marcel hanged with Clusters of ripe Grapes Secular persecution is your treading and pressing upon Your Wine-press is the prison and instead of Wine your blood is drawn from you The fairest Grapes are pressed that they may yield the sweetest juyce This World is not a Paradise but a Purgatory to the Godly Ye have not yet resisted unto Blood many of our Breth en have Heb. 12.4 and who knowes what we may do Eighthly In that as in a Vineyard so in the Church all in it are not of it Let us not content our selves with this that we live within the pale and are accounted members of the visible Church that we have bin baptized and so externally and sacramentally engrafted into the body of Christ for there are two sorts of branches in the Vine as appears John 15.2 John 15.2 Some that would willingly be esteemed so and are esteemed so to be by reason of their outward Profession and external engrafting into him but they do not take
Judg. 9.10 which every Tree must bring forth according to its kind As the Olive Tree hath its fatnesse the Figg Tree his sweetnesse The Vine his Wine that cheareth God and man So every Christian hath his proper fruit whereby he must be known in that Calling wherein God hath set him A King saith Austin serveth God after one sort as he is a man Aug. Epist 50. after another sort as he is a King As he is a Man he serveth him by living faithfully as he is a King by making Lawes for the keeping of his Subjects in peace and tranquility And so it may be said of God's whole Houshold and Family each one oweth a service to God after one sort in the generall fruit of holynesse and after another in the proper fruits of our particular Callings and Stations Whence it is that that may be good in one that is not in another as appears by two remarkable Instances 2 Sam. 6.6 Num. 18.3 1 Chro. 13.10 The one of Uzzah who it is likely out of good intent put his hand to the Ark to stay it when it tottered and was like to fall This was not his Fruit none might touch the Ark but the Levites onely therefore God was displeased with it and smote him for it so that he dyed presently before the Lord 1 Chron. 13.10 The other Instance is in King Vzziah who went into the Temple to burn Incense upon the Altar of Incense 2 Chro. 26.16 This was not his Fruit it appertained not to him to do it but to the Priests the Sons of Aaron as Azariah told him Ver. 18. 2 Chron. 26.18 and therefore it made not for his honour for he was immediately struck with Leprosy which appeared in his forehead to his shame Ver. 19.20 insomuch that he was thereupon thrust out of the Temple for a Leper It is not enough then that our works are such as beseem Repentance in the general but they must be such as have a due respect unto the performance of those things which we are called unto in our Repentance Isa 1.16 17. Luk. 4.12 13 14. Isa 1.16 17. Luk. 4.12 13 14. As it must be proper fruit so it must be seasonable It is said of the godly man that he bringeth forth his fruit in his season Psal 1.3 Eccl. 3.11 Pro. 25.11 Psal 1.3 Every thing is beautifull in its season A word spoke much more deed done in due season is like Apples of Gold with pictures of Silver Prov. 25.11 Then is our Fruit ripe pleasant profitable and acceptable when it is well timed for want of this it rotts and putrifies as doth the untimely fruit of all Hypocrites Nor may the Place be altogether neglected For as King Theodorick speaketh in Cassiodore Aptum est omne boâ—â—â— locis suis et laudabilia quaque sordescunt nisi congrnâ sede potiantur Cassio lib. 5. Var. 22. Joh. 2.14 15. every good thing is proper in its place and all things praise-worthy lose their commendation unlesse they do injoy their proper seat Buying and selling is good but not in the Temple as appears Joh. 2.14.15 Those Buyers and Sellers of Sheep and Oxen and Mony changers did no other then what might lawfully be done in providing Sacrifices ready for those who came from farr and in exchanging Gold for Silver great pieces for smaller strange coyne for mony current in that place Their fault was that they did all this in the Temple and encroached upon a place consecrated to God which they prophaned with their merchandise in which regard Christ whipt them â—ut like Doggs and that upon this ground Isa 56.7 Mat. 21.13 my House shall be called a House of Prayer And thus you see of what Quality our Fruit must be that it may be accepted Now for the Quantity of it our Fruit must be full the want of this was objected to the Church of Sardis Revel 3.2 Rev. 3.2 And St. Paul's prayer on the Philippians behalf was that they might be filled with the fruits of Righteousnesse Phil. 1.11 Phil. 1.11 Now our fruits may be said to be full when like that Tree of Life mentioned Rev. 22.2 Cant. 7.13 Revel 22.2 we bear twelve manner of Fruits and as we read in Cant. 7.13 all kind of sweet Fruits old an new when we manifest in our lives every grace of the Spirit as well as any and make conscience of every Christian duty as well as of any when every member of the Body power and faculty of the soul Jam. 3.17 is laden with Fruit no branch empty Jam. 3.17 Secondly When our Fruits are answerable to the means and cost bestowed on us The want of this was blamed in the Hebrews Heb. 5.12 Cap. 5.12 Of which more hereafter Thirdly When our works are finished they they are full Act. 9.36 Till then they are not ripe nor have they attained to perfect fulnesse Acts 9.36 And thus much of the first Patricular I propounded Now to the second the Meanes that must be used that the Fruit we bear may be thus Qualified and so First Get to be engrafted into a lively stock that is into Christ He is the Noble Stock into which all the Plants of Paradise must be set and engrafted Rom. 7.4 Colos 2.7 Joh. 15.4 Numb 17.8 Luke 23.39 43. Rom. 7.4 Colos 2.7 without him we can do nothing John 15.4 but being once set in Him were we as dry as Aarons withered Rod we shall presently be charged into a flourishing and fruitful Tree as was the Thief converted on the Crosse Luke 23.39 43. Who no sooner took hold on Christ but presently became another man manifesting the fruits of his engrafting in believing confessing giving testimony of Christ's Innocency reproving his fellow Offender for his Blasphemy He is his own accuser and humbly desireth to be remembred in mercy Secondly Earnestly beg the spirit of God whereby the sap may be conveyed from the Root Rom 8.9 Eph. 2.22 Rom. 8.11 Eph 3.16 1 Thes 5.23 into every branch without it we can have no communion with Chrst Rom. 8.9 Ephes 2.22 by it we shall be quickened Rom. 8.11 and strenghened to every good work and action Ephe. 3.16 Sanctified throughout in body in soul and in spirit 1. Thes 5.23 If the Clouds be full they will powre forth Rain upon the Earth saith Solomon Eccles 11.3 So it a man be thus enriched with the spirit of grace he cannot but be fruitful Eccles 11.3 For as Christ and his Spirit are not sundred so cannot the Spirit be sundred from the fruits of the Spirit which are those mentioned Love Joy Peace Gal. 5.22.23 Long-suffering c. Now by fervent and faithful prayer unto God the Spirit may be obtained Luke 11.13 being accompanied with careful and conscionable hearing of the word Luke 11.13 Act. 10.44 Acts 10.44 Thirdly Look that there be store of suckers and feeders about the Root these
10.15 he found them in a desart Land and in the wast howling Wildernesse that is Jacob's posterity whom he found and was present with in the desert Wildernesse a place of howling of wild beasts where were no Inhabitants no dwelling City no food to sustain them Psal 107.4 5. Jer. 2.6 there God found them Answ in loc that is provided for them and sufficed their necessities so the Greek translate it and so the word is used Numb 11.22 This mercy Moses had put them in mind of before Deut. 8.15 Ps 136.16 Deut. 8.15 and David remembers Psal 136.16 He instructed him and that both by his word and works or by his Law and Spirit as Neh. 9.13 20. He kept him as the Apple of his Eye Neh. 9.13 20. that is wi h all diligent care and love the Apple of the Eye being the tenderest piece of the renderest part keep me saith David as the Apple of thine Eye Psal 17.8 Zach. 2.8 Psal 17.8 that is with all care and ten ernesse so God doth his people as we read Zach. 2.8 The Grace and favour of God towards this people is set forth by an exceâ—lent Allegory ver 11 12. As an Eagle stirreth up hor nest fluttereth over her young spreadeth abroad her wings beareth them on her wings so the Lord alone did lead him c. He stirred up this people with his word and promises as the Eagle doth her nest that is her young ones with her cry and that whilst they slept in their â—n in the Land of Aegypt as is decclared by the Prophet Ezekiel Ezek. 20.5 6 7. Gen. 1.2 20.5 6 7. he fluttered over them as the Eagle doth over her young by the motion of his blessed Spirit in their hearts So the word is used Gen. 1.2 the Spirit of God moved or fluttered upon the face of the waters He spread abroad his Wings hovered and covered them with his divine protection as the Eagle doth her young And he took them and did bear them on his wings as the Eagle doth her young and not between her Talons as other birds do saith Munster Munst in schol in loc Exo. 19.4 he was choise and chary of them as Moses shewed Exod. 19.4 securing them from all other enemies who could do them no more hurt then one can do to the young ones of the Eagle when they are upon her wings and she soaring aloft in the aire with them All this did God for them And there was no strange God with him ver 12. neither with this great God to help him nor with Israel to help them He was their onely Leader and did all by his own power and therefore he liked it not that any should share with him in his Glory and service And all this he did for them before they were possess d of that good Land And after that he had brought them unto it and placâ—d them in it he made them ride upon the high places of the Earth ver 13. that is to subdue and triumph over the most defenced and high-walled Cities to riding is sometimes used in Scriptâ—re for conquering and subduing Psal 45.8 Psal 45.4 66.12 Revel 6.2 He blessed them with plenty and aboundance as with the fruits of the field yea he made the most barren places fruitful to them the craggy and stony rocks to yield them delica ies Hony and Oyl and the meat that they did eat was of the best Butter of Kine and Milk of sheep with fat of Lambs c. ver 14. with the fat of Kidneys of Wheat with the very b st of the best And they drank of the best too of the pure blood of the Grape that is of the juice of the Grape which is red coloured like blood so Psal 45.8 and such was the best wine in that Land By these seven things Hony Oyl Butter Milk Fat flesh Fine Bread and Wine under which number all other are comprehended Moses comprehendeth the manifold blessings which the people of Israel enjoyed in that Land Thus every way God deserved well from this people Now what requital did they make to God for all this Jeshurun was fat c. ver 15. that is This my people whom I styled righteous and should have been Jeshurun that is righteous or upright before the Lord abu ed this my bounty and turned my grace into wantonnesse being pamper'd by this my merciful provision kicked with the heel as young Mules which when they have sucked kick the Damm's dugâ— they carried themselves rebelliously against me forsaking God that made them by creating and advancing them yet they forsook his service and lightly esteemed the rock of their salvation Mat. 16.18 that is the mighty God who is a firm foundation to his Church Math. 16.18 Him they lighâ—ly eâ—teemed and foolishly despised and provoked him to jealousy with strange Gods c. ver 16. that is they exceedingly angred him for jealousy is the rage of a man Prov. 6.34 with the service of their Idols Pro. 6.34 Ps 78.18 as the Psalmist hath it Psal 78.18 And indeed in serving them they served Devills and sacrificed to them and not to God ver 17. For what are Idols but Devils 1 Cor. 10.12 1 Cor. 10.20 These were their Gods whom yet they knew not nor their Fathers feared not such Gods were these Idols which they served which could neither do good nor evill as is said of them Jer. 10.5 Thus they were unmindfull of the Rock that begat them 20. Jer. 10.5 and forgat God that formed them ver 18. So before ver 6. In all these respects Moses there sharply rebukes them by way of Interrogation and Question Do you thus requite the Lord c. i. e. with such pride contempt iniquity and impiety this is a woful requiral indeed but thus and no other way did they requite God's love and bounty A like complaint we have of the unthankfulness of this people made by God himself Isa 1.2 5. Explained Isa 1.2 5. Heaven and Earth are summoned to hear it as Moses had done b fore Deut. 32.1 these are called in to bear witnesse God declares against this people puts in his Bill against them for their horrible Ingratitude Shewing first what he had done for them He had adopted them to be his Children who weâ—e by nature Children of wrath as all are and passing by â—l others chosâ—n them to be a peculiar people to himself Exod. 4.22 Secondly he had nourished them when they were young as we read Hos 11.3 I taught Ephraim to go c. and provided for them in Aegypt in the wildernesse of Canaan as we heard in the former Instance Thirdly he had brought them up and made them every way great They had good education under such Laws and Statutes as no people under Heaven had the like Deut. 4.5 9. Rom. 9.4 5. Deut. 4. 5 9. Rom. 9.4 5. And to these three heads all other mercies
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
the quarrel and incense him against Christ telling him that he erected up a Ministry and baptized likewise and that all men followed after him Thus it was and thus it will be and hence it comes to passe oftentimes that discord and dissention is raised betwixt those Ministers who otherwise would live and love as Brethren Too too apt are we to claw this Itch of our People and so it soon breaks forth into a Blyster And thus I have acquainted you with what concerns you as well as with that that concerns our selves for the preventing of discords and contentions amongst us and breeding of Unity Oh that these things were thought upon and made the right use of Look upon Theeves and Murtherers they are at peace amongst themselves and shall not we Shall they go with one heart about their Master's work and we with a divided heart about God's work Shall they go more friendly to Hell than we to Heaven that were a shame for us To conclude Ezek. 37.1 we read Ezek. 37.1 in that Vision of dry bones that bone lay from bone scattered till the Spirit did blow on them and then bone came to bone and stood up and were a mighty Army Bone hath been from bone a long time Oh that the Spirit of Wisdom and Judgment were given to us which is promised to be given under the Gospel that we might be united in one then we should be inabled to joyn our strength against the common Adversary and God should have the Glory We have done with the Persons expostulated with and with the Name given to God's Ministers and Number Now we come to take notice of the Person expostulating with them He said Text Plutarch reports in the life of Numa that he was alwaies with the Goddesse Ageria And many other Heathens that we read of used to have familiar parley with their Gods and Goddesses as Herodotus amongst the Bythinians Endymion amongst the Arcadians and so others Here wee see what familiarity there is betwixt the true God and his Servants the Ministers of the Word he doth single them out from the rest and talk familiarly with them and acquaint them with his purpose and intent For this is that which is imported by the Owner's parley with the Dresser about this Figg-Tree That is the Note God makes known his mind unto his Ministers Doct. and acquaints them in a familiar manner with his intents and purposes He makes them acquainted with his mind as concerning his proceedings with his Church and People He acquaints them with his grievances makes known unto them his purposes and Intentions what he is minded to do in the case Hear what the Prophet Amos speaks to this poynt Amos 3.7 Explained Surely the Lord will do nothing but he revealeth his Secret to his Servants the Prophet Amos 3.7 He will do nothing non faciet verbum he will not do a word he will do no such thing as was before spoken of in the former verse no evill of Affliction Pain or Punishment will he inflict on his Church but he makes it first known to his Servants and reveals his Secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodocio renders it as it may well be rendred Sedh saith Drusius his Counsell for the Hebrew word signifieth as well Counsel as Secret albeit most Expositors read Secret rather than Counsell Not as if God revealed all that he doth in Heaven unto them But it is to be understood of things done on Earth saith Hierom Nor yet is it to be understood of all things that God hath done in the World Par. com in loc from the Creation saith Pareus but especially to be understood of Punishments inflicted as before was noted the purpose and decree of God to punish a people for sin is his Secret and this he evermore revealeth Thus before he brought the Flood on the old World he revealed his mind to Noah Gen. 6.13 Before he sent Fire and Brimstone Gen. 6.13 to consume the Cities in the plain he revealed it to Abraham and then to Lot Gen. 18.17 19.12 13. Gen. 18.17 19.12.13 Exod. 3.19 Jon. 1.2 4.10 Before he executed his Judgments on Pharaoh and his People he revealed his mind to Moses and Aaron Exod. 3.19 Before he would destroy Nineve Jonah shall be acquainted with his mind Jon. 1.2 and so for the sparing of it cap. 4.10 It was God's usual manner to single these out and acquaint them with what he was about to do And yet it may not be thought that this is the onely Secret that God reveals unto his Servants the Ministers for there are other supernatural Secrets such Secrets as no man can attain unto the Knowledge of unlesse it be revealed unto him of God such are those nâ—ysteries of Religion 1 Tim. 3.16 1 Tim. 3.16 These God is pleased to make known unto his Servants the Ministers of the New Testament 1 Cor. 2.12 16. Interpreted and of these Secrets the Apostle speaketh 1 Cor. 2.12 We have the Spirit of God that we may freely know the things that are of God And again ver 16. Who hath known the mind of the Lord that he may instruct him But we have the mind of Christ as if he should have said albeit no man can perfectly know the Counsels and mind of God Estius in loc yet God is pleased to reveal to us that are his Ministers and Apostles by his Spirit of Revelation the mind of Christ in these matters and so he removeth a tacite Objection that might be made against their preaching of spiritual matters If none know them why do you preach of them Yes we know them that we may make them known unto the Church of God Before we render you the Reason it will not be amisse to answer a Scruple or two It may be questioned Are these Dressers the onely men that are acquainted with God's Secrets Quest 1. Ps 25.14 Dan. 2.28 Gen. 4.21 Num. 22.9 Doth not the Scripture tell us that the Secret of the Lord is with them that fear him Psal 25.14 yea and sometimes with them that fear him not Dan. 2.28 So to Pharaoh Gen. 41.1.2 So to Balaam Numb 22.9 It doth so Resp. and it cannot be denied but that others as well as they are acquainted with them but the ordinary outwâ—rd means whereby the Godly become therewith acquainted is by their Ministry neither Pharaoh nor Nebuchadnezar knew that Secret till God's Servants revealed it Secondly To the wicked sometimes God is pleased to reveal his mind but then it is either for their conviction and condemnation or else for the Churches confirmation as appears by that we read Judg. 7.13 Doth God reveal to these all that he intends to do Quaest 2. Is not much of his Will and Counsel concealed from them No meet and mortal Creature was ever made privy to the whole Counsel of the Highest Resp Mat. 24.36 no not the Angels
have our share Isa 66.10 there is a private benefit Isa 66.10 that will redound unto you you shall be marked for mourners in Jerusalem and so saved in the day of destruction Ezek. 9.4 Ezek. 9.4 Zeph. 2.3 Zeph. 2.3 I shall conclude the point with that exhortation of the Prophet Ye that make mention of the Lord Ministers and others too Isa 62.6 7. keep not silence and give him no rest till He establish and make Jerusalem a praise in the Earth Isa 62.6 7. Every one help with your humble prayers and tears make no other answer to God's complaints but humble Confessions and Petitions as did this Dresser of the Vineyard who in answering made no other answer but this Lord let it alone c. And so we come to the words more particularly He answering said Text. The Person Interceding was the Dresser of the Vineyard the Person Interceded was the Lord of the Vineyard He answering said Lord let it alone c. Who this Dresser is hath bin before shewed The Head and Principal Dresser is Christ himself The Under-Dressers are the Ministers of the Gospel the Servants of Christ whose Office it is to digg about the roots of the Trees We shall speak somewhat of both In reference to Christ the Head-Dresser we may take notice of the Intercession which he makes unto his Father in the behalf of sinners such as the Jews represented by this Figg-Tree were When God is offended Doct. Christ steps in and mediates and pats a stop to the present proceedings of Justice Thus Zachary 1.12 we read that the Angel of the Lord even the great Angel of the Covenant Zach. 1.12 Christ Jesus the Mediator of his Church interceded for Jerusalem saying O Lord of Hoasts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had indignation these threescore and ten years Seventy years God had shewed his just inâ—ignation against that People for their sins and had afflicted them with a miserable Captivity under the Babylonians Christ intercedes for them that God would proceed no further in wrath against them God heard him Vers 13 and answered him with good and comfortable words verse 13. And thus Being upon the Earth He made Intercession for sinners So did the Evangelical Prophet foretell Isa 53.12 Isa 53.12 speaking as Positively as if he had stood by when Christ made that prayer upon the Crosse in the behalf of his enemies Luke 23.34 Guevar de Mont. Calv. c. 3.4.5.6 Pendebat tamen petebat Aug. Father forgive them they know not what they do Luke 23.24 O sacred word O blessed speech saith one uttered upon the Crosse by the Son of God the Saviour of the World and that in the very Act of his crucifying when the blood did trickle down from his hands and feet when his shoulders were rent and torn with whipping his face swell'd with buffeting and when the pains of Hell had caught hold upon him yet then he prayes and is careful of his enemies for those who were then like so many bloody hounds tearing of him yea breathing Devils tormenting of him crucifying of him and bathing their hands in his blood yet then for them he prayes and that not for any one in particular but for all even the whole Nation of them questionlesse he saw many amongst them who belonged not unto him August tract 31. in Johan but amongst that wretched and seduced multitude He saw many that were his and for their sakes he makes intercession and puts up this prayer unto his Father Forgive them Fain would they pull upon themselves the guilt of his blood he deprecates it They kill He sues for remission and life And now that the Elements are troubled the Lights of Heaven darkned the Earth trembling and all Creatures in a sort prepared to be revenged on so wicked a Nation He stops their course and deterrs them from their intended purpose by Interceding unto his Father for them Father forgive them And what he did on Earth He doth still in Heaven in the behalf of those who belong unto the Election of grace but yet uncalled I pray for them saith Christ I pray not for the World John 17.19 20. but for them which thou hast given me for they are thine Joh. 17.9 10 And for their sakes Christ now makes Intercession unto his Father that he would deferr his wrath and that the World may stand till that the number of his Elect be made up which otherwise had not stood to this day and no sooner shall that number be made up but the world shall be consumed with fire Of this Intercession which Christ makes in Heaven for us now that He sits at the right hand of his Father the Apostle speaks Rom. 8.34 Heb. 7.25 Rom. 8.34 Heb. 7.25 And it containes divers things in it First His appearing for us in the sight of God and presenting of his Person in our Nature and his own as a publique person Heb. 9.24 So Heb. 9.24 He is there said to appear now in the sight of God for us alluding to the manner of the High Priest under the Law who used to go into the Sanctum Sanctorum the Holy of Holyes with the names of the Children of Israel written in precious stones for a remembrance of them that he might be mindful of them all Exod. 30.7 in his prayers Exod. 30.7 So Christ being now ascended up into Heaven there presents unto his Father the names of all his Chosen doing the Office of a Priest continually remembring the Lord of that which he hath done in offering himself a sacrifice for us thereby as it were with strong and mighty voyce craving for us mercy and grace whose blood speaks louder and better then the blood of Abel Heb. 12.24 Heb. 12.24 Secondly His undertaking for us before God and passing his word that we being mindful of Reconciliation through him shall eschew sin by his Grace and not provoke him any more as formerly we have done Look as Judah was both a Mediator to request and a Surety to engage himself to bear the blame for ever with his Father Gen. 43.8 9. for his Brother Benjamin Gen. 43.8 9. And as Paul was for Onesimus a Mediator I beseech thee for my Son Onesimus and a Sponsor If he have wronged thee or owe thee ought put it upon my account I will repay it Philem. 9.10 18 19. So is Christ both our Mediatour and Surety Heb. 7.22 Thirdly His powring out of the Spirit of Intercession upon us which causeth us Rom. 8.26 Gal. 4.6 7. by an unutterable manner to make our moans and requests known unto God Rom. 8.26 Gal. 4.6 7. Fourthly His offering up the Prayers and Praises of the Saints to God Rev. 8.3 4. That Angel is Christ the Lord in Rev. 8.3 4 and through whom our Prayers are heard and accepted Fifthly The presenting of his
with tears And by the Homilies or Sermons of the Fathers it appears that they did often Preach Daylie without intermission unto the People Chrysostome begins many of his Sermons with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday this and this I taught you See Mr. Boltons sure and perpetual guide pag. 205. Bernard concludes with his Cras To morrow I will shew you c. They preached in the afternoon as well as in the forenoon as appears in Basill's second Homily upon the six dayes work and sometime by Candle-Light as appears by the note which Chrysostome hath on 1 Thes 5.17 where he fetcheth a Similitude from the Lâ—mp that he was preaching by I might add to these the indefatigable pains of the men of God of latter times as of Luther Zwinglius Oecolampadius Bucer Calvin Peter Martyr Jewel with divers others all which are very diligent and laborious in their Ministerial employment to their eternal praise But as we read of the Duke of Urbin's Painter who being commanded to drâ—w the shape of Paul and Peter he drew the faces of them somewhat redd And being asked the reason of it answered that they indeed were somewhat pale with preaching often but were they now alive they would blush to see the laziness of their Successors So it may be sayd of those Worthes above-mentioned whom some so often have made mention of in their monthly and quarterly Sermons Were they alive they would blush to hear their names mentioned by such as yet condemn their Practise by their idlenesse and sloath Let the shame lye upon the Romish Clergy but let us of the Reformation as we are called give attendance to Reading 1 Tim. 4.13 2 Tim. 4.2 to Exhortation and Doctrine and Preach the Word in season and out of season as we are required 1 Tim. 4.13 2 Tim. 4.2 Use 4 And give me leave to leave a Word of Exhortation with you that hear us and partake of our pains and labours before I leave the Poynt You seem somtimes to pitty us and confess that we take great pains in our Callings Now it lyes in you to ease us and make our Labours lightsome Not by discharging us from Labouring but by sweetning it All our toyle and labour is swallowed up in beholding your Fruitfulnesse and Obedience A rich and plentiful Crop causeth the Husbandman in time of Harvest to rise up early not as to labour but as to sport and pastime So it is with us The onely Cordial and sweet Refective after all our toylsome labour is the good successe of our labours And this was Chrysostom's refreshment his Auditors gain so refreshed him Chrys ad pop Hom. 9. as to take away all sense of pain in Preaching But on the other side then is our Ministery a toylsome work indeed when after a great deal of soare labour our People remain still stubborn and obstinate The hardnesse of our labour is not so grievous to us as the hardnesse of your hearts Let us therefore be refreshed by your obedience this is that which puts Life and Spirit in us And so we passe from this and come to the Particulars promised by the Dresser I shall Digg about it Text. By this Digging may be safely understood the Legal part of his Ministerial function which stands in the discovery of mans cursed Estate by Nature Look as the Spade being rightly used discovers the Root that is within the Ground and by taking away the Earth that is about it layes it open and bare and fits and prepares the Earth to receive moysture for its nourishment So by the Preaching of the Law comes the knowledge of sin Rom. 7.7 9. The naughty heart of man is discovered all Pleas for sin are removed and the Soul thereby becomes fitted and prepared to receive the moysture of Grace Thus understanding the meaning let the Observation be this Digging is one part of the Ministerial function Doct. that is An effectual discovery of sin and laying open of mans natural estate is a principal part of the Minister's Office Cry aloud saith God to Isaiah spare not Isa 58.1 lift up thy Voyce like a Trumpet and shew my People their transgressions and the House of Jacob their sins Isa 58.1 Cry aloud let it be done feelingly and with affection spare not Let it be without any partiality Lift up thy Voyce like a Trumpet Let it be done Zealously and Vehemently Shew my People their transgressions and the House of Jacob their sins and that plainly and particularly In this manner God hath commanded his Servants to reprove sin and lay it open Affectionately Impartially Zealously and Particularly The like Charge is given to Ezekiel Cap. 16.2 Son of Man cause Jerusalem to know her abominations Ezek. 16.2 And that we may not think that this was required onely of those who lived under the Law you shall find the like enjoyned to Ministers under the Gospel I Charge thee before God 2 Tim. 4.1 2. and the Lord Jesus Christ Who shall Judge the quick and the dead at His appearing and in His Kingdome Preach the Word be instant in season and out of season Reprove Rebuke Exhort with all long-suffering and Doctrine 2 Tim. 4.1 2. Where observe that this Duty of our Ministery is twice pressed upon us Reprove Rebuke and then we must be Instant in it or as the word signifies stand much upon it or closse to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is imposed with a sad and dreadful adjuration I charge thee before God and the Lord Jesus Christ that thou dost this c. as if he should say Thou canst never answer it to God and to Jesus Christ at the Day of Judgment if thou dost it not And thus for our Example did the Prophets Apostles and Christ himself 1 King 18.18 Hos 5.1 Luke 3.19 Math. 3.7 the Lord of all discover and lay open unto sinners their wicked wayes as will evidently appear if you peruse these Texts amongst many others 1 King 18.18 Hos 5.1 Luke 3.19 Math. 3.7 Acts 2.23 Acts 2.23 24.25 Math. 23.13 33. 24 25. Math. 23.13 33. This is so necessary a Duty and so usual in the Ministery of God's Faithful Servants as that it is made a note of difference betwixt true Prophets and false and renders a Minister Faithful in his function The Prophets make my People to err that bite with their teeth and cry Peace c. But truly I am full of Power by the Spirit of the Lord saith Michah Mic. 3.5 8. and of Judgment and of Might to declare unto Jacob his transgressions Mich. 3.5 8. as if he should say I am none of those smoothing Prophets who so they may be fed up with the largesses of the People cry Peace and Happinesse but by the Spirit of the Lord I am filled with courage and undaunted zeal with true Judgment and bold resolution to declare unto Jacob their transgressions wherewith they have
such as remain unfruitful under his Ministerial labours Thus Isaiah having exhorted Moab to yield obedience to God and submit to the Government of Christ Isa 16.3 refusing through the pride of her heart to do it Isal 16.3 the Prophet bitterly bewayls her condition vers 9.11 The like he doth for other Countryes to whom he Prophesied Vers 9.11 but especially for Jerusalem Look away from me saith he I will weep bitterly labour not to comfort me because of the spoyling of the Daughter of my People Isa 22.4 As if he should have said Isa 22.4 extremity of sorrow beseems not the face of Prophet yet I am full and must weep and take up a bitter lamentation for Jerusalem's distresse Therefore look not upon me whilst I give my sorrow vent at my eyes And thus was Jeremiah affected with the Churches miseries as appears Jer. 4.19 9 1. St. Paul had great grief for the rejection of the Jews Rom. 9.2 His pains and sorrows were like the pains of a Woman in travail for so much the word expresseth It was a sharp and dangerous sorrow Jer. 4.19 9 1. Rom. 9.2 as coming from the heart and being in the heart and lastly it was not for a brunt as the pains in travail but continual and without intermission And such was the affection which our blessed Saviour bore towards Jerusalem Luke 19.41 when He beheld it Luke 19.41 and considered the miseries that were likely very shortly to fall upon it He breaks out into a Passion First shedding tears for when He beheld He wept over it then speaking sobbs If thou hadst known there is one sobb and there he pawseth Even thou there is another At least in this thy Day there he stops again The things that belong to thy Peace again a stop At last another sobb comes out But now they are hidden from thy eyes If words be nothing else but the expression of our thoughts then of necessity those must needs be the best words which come nearest to the true expression of the heart As that Picture is esteemed best which cometh nearest to the life of that it represents and not that which looketh with the smoothest countenance So these broken Sentences used by our Saviour expresse to the very life that great sorrow whith he had for Jerusalem's misery which would certainly befall it for contempt of the Gospel A Faithful Pastor doth love his People Reas therefore cannot but grieve for grief ariseth from the hurt or danger of what we love If we love not we grieve not but the more we love the more we grieve David loved Absolom exceedingly and so grieved for him exceedingly Other Reasons I might render but mind not to insist upon this point yet a word or two of Use before I dismisse it Use 1 Let such as are faithful put on the like affection every good Christian should be grieved for the afflictions and miseries of their Brethren much more should God's Ministers All the measures of God's Sanctuary were double to the common As the measure of our knowledge is at least ought to be greater then that of others so should the measure of our grief and sorrow for the distresses of God's Church exceed the grief of others Had we that zeal for God's glory that love and affection towards our People which we ought to have it would out it could not be otherwise How can I endure to see the evil that shall come unto my People sayd Esther Esth 8.6 or how can I endure to see the destruction of my kindred How can we endure to see that Tree which we have spent so much pains about to be hewen down for Fewel That Flock that People which we have so often studyed for prayed for sweatt for preached unto c. to be rent and torn in pieces by Devils Hagar could not endure to see the Death of her Child Gen. 21.16 can we endure to see the Death of ours without tears Oh where then is that tender-heartednesse that should be in us Use 2 And let me leave one word of Exhortation with you that are committed to our charge make no longer sad the hearts and spirits of your Dressers Heb. 13.17 Obey them that have the Rule over you and submitt your selves for they watch for your souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you Your Fruitfulnesse and Obedience doth make us to laugh with Sarah Gen. 21.6 For none with more comfort shall present themselves before the face of their Judge then that Minister that can say Here am I and the Children that thou hast given me Isa 8.18 But on the other side Isa 8.18 when we behold our People to cast off the Regiment of Christ to be led by the Devil and their own Lusts to despise the means of Grace affoarded c. this must needs make us sigh and weep in regard of inevitable ruine and destruction that doth attend you And in sadding our Spirits thus by your willful disobedience you greatly wrong your selves The lesse comfortable you are unto us the lesse profit you will get by our Ministery It is unprofitable for you that we are grieved saith the Apostle we cannot discharge our Ministery so comfortably as we ought Grief you know hinders much if it overthrows not the work we cannot study well pray well preach well with grieved Spirits wherefore grieve us not seeing it makes not for your profit But we hasten to Particulars If it bear fruit well And if not Text. then after that shalt cut it down This that concerns the Figg-Tree to be performed on its part is layd down Hypothetically and not so Positively as was that which the Dresser undertook for himself I shall digg about it and dung it said he but in regard of the successe of his pains bestowed on the Figg-Tree that was more contingent and he speaks of it in a doubtful manner If it bear fruit well if not c. There are two parts or branches of this Hypothetical Assertion First Affirmative If it bear fruit well Secondly Negative If not then after that thou shalt cut it down In the Affirmative part we have first a Supposition expressed It if bear fruit for that may be supposed and it is very probable that it will Secondly A Position or Determination of the businesse implyed Well In the Negative we have an Addubitation or jealous suspition of it If not He feared the worst Secondly A Resolution to give way to the stroke of Justice Then after that thou shalt cut it down If it bear fruit well If is commonly spoken of things questionable yet not alwayes For sometimes it is sayd of things impossible as Gal. 4.8 If an Angel from Heaven c. Sometimes things indubitable and certain are propounded and expressed with an If Gal. 4.8 as 1 John 2.1 If any man sin
amend your wicked lives you may do well Nothing Beloved keeps a poor sinner off from turning to God more then false fears and nothing brings on more comfortably then hope of mercy false hope indeed bears it self up on false grounds and doth no other then add to hardness and impenitency But true Hope melts and turns the hardest heart into softnesse Take away Hope and take away all endeavour Nay take away all Desire too as one truly saith which is more For what is out of a mans hope he desires not or very rarely It is possible for him to waste and pine away in empty Velleities and imaginary wishes but Who will ever put forth his abilities or addresse his endeavovrs towards an impossible good Many an old man may be heard to wish himself young again yet I think never was any old man so besotted as to endeavour it There is great difference betwixt vanishing wishes and serious desires True desires are active and industrious and such addresse themselves to the prosecution of that onely which they apprehend as feizable and probable Now there is hope concerning this thing that upon our Fruitfulnesse all will be well Ezra 10.2 The Valley of Achor was given for a door of Hope to Israel Hos 2.15 God hath given assurance to us both in his Word Hos 2.15 and by his Works that all shall be well upon our Repentance and Amendment Ezek. 18.22 22. Ezek. 18.21 22. And this unto us is a Door of hope as the Valley of Achor and the possession of these borders of the Land of Canaan which God gave to Israel was a Door of Hope and Pledge to them that they should enjoy the whole Land of promise wherefore As the Angel of Heaven came to Hagar Gen. 21.17 so this Doctrine comes to thee and wills thee not to fear but to open thine eyes and see saving relief near at hand if now at last thou wilt reform thy life But I am a dry and dead Tree yea twice dead Object albeit not yet plucked up by the Root and is there any hope that such a Tree should live or ever be recovered Let not the Eunuch say I am a dry Tree saith God Resp Isa 56.3 4 5. Enlightned Isa 56.3 4. Let none say that is sensible of his own defects and unworthinesse Behold I am not meet to receive grace from God For thus saith the Lord to such Eunuchs to such self dejected Souls who yet desire to be approved of Me in doing what I require of them in simplicity and sincerity of heart Even to them will I give in my House and within my Walls a place and a name better than of Sons and Daughters that is I will honour them in my Vineyard the Church take away their reproach and supply them with those blessings the want whereof they so much bewayl and I will be gratious to them above their desire and expectation And hath not God made good his promise in all Ages to others why then shouldst thou be out of Hope What People more barren and further gone in all likelyhood then the men of Ephraim who willingly followed the Commandement of Jeroboam Their Idolatrous and Wicked Governours were not so forward in Commanding Hos 5.11 as Ephraim was in Obeying And when God shewed them their sicknesse and willed them to come to him that he might cure them then Ephraim went to Ashur Verse 13. Hos 6.2 Ezek. 16.51 Tantum peccavit ut ei Sodoma comparata justa videatur Aug. Cont. Faust Manich. Haer. Lib. 22. c. 61. Math. 23.37 2 Chron. 33.6 Ver. 12.13 and sent unto Jareb the King of Assyria yet if there be a Come and let us return then after two dayes they shall be revived and the third day they shall live Hos 6.2 Or what City so far gore as Jerusalem She justified Sodome and Samaria Ezek. 16.51 and sinned so much that Sodome compared with Her might seem righteous saith Augustine yet if She would return all should be Well God would then gather Her under the wings of mercy and protection as the Hen gathereth her Chickens Math. 23.37 What man so far gone as Manasses did not he build Altars to strange gods sacrifice his sons to Moloch give himself to witchcraft and sorcery and cause the Streets of Jerusalem to run with innocent blood yet upon his Repentance all was well for when in his tribulation he prayed and humbled himself greatly the Lord heard him and was entreated and then he knew that the Lord he was God 2 Chron. 33.12 13. A man could hardly run a more wicked race then the Thief upon the Crosse he maintained his wantonnesse and ryot by Robbery and Murther yet coming to our blessed Saviour by Faith Luke 23.48 repenting of his former wicked Life he received not only Pardon but a grant of Paradise Luke 23.43 What a large room had the Devil taken up in Marie's heart and how good entertainment think you found he when he and six other unclean Spirits as Inmates which he takes with him there dwell Luke 8.2 Mat 16.9 and lodge together Yet she coming unto Christ with shame and true sorrow which she manifested by aboundance of tears seeking for mercy she hath mercy shewed her her sins forgiven her and all seven Devils together ejected and cast out of her Mark 16.6 Luke 8.2 What shall we need to say more Hear once for all Ez. 18.17 O homo qui illam attendes peccatorum multitudinem cur non attendes Omnipotentiam Coelestis Medici c Aug. de Temp. Ser. 58. Si impius es cogita Publicanum si immundus attende Meretricem Si Homicida prospice Latronem c. Chrys Hom. 2. in Psal 50. Jer. 31.18 19 20. c. Mich. 7.19 Psal 103.12 32 1 2. Hos 14.4 Actâ— 9.1 3. Acts 9.15 2 Cor. 12.4 7. Luke 15.22 c. Peccanti filio dat Osculanon Flagella Chrysol Ser. 3. what God saith to this purpose Though a man have defiled his Neighbour's wife oppressed taken by violence lift up his eyes to Idols given to usury c. yet if that man return from his wickednesse all shall be well for he shall save his own Soul alive Ezek. 18.17 Let me say then to thee with Austin O man that considerest the multitude of thy sins why considerest thou not the Omnipotency of the Heavenly Physitian seeing that God will because He is good and can because He is Omnipotent He shuts the Gate of God's love against himself who believes that either God cannot or will not have mercy on him If thou beest wicked think on the Publican saith Chrysostome if unclean consider the Harlot if a Man-slayer look on the Thief Hast thou sinned Repent Hast thou sinned a thousandtimes Repent a thousand times hold up and despaire not all shall be well Never shall Heaven Gates be kept shut when any true Penitent knocks at them with the hand of Faith Obj. But God may reserve
That a man cannot write in Water is not for want of skill in a Pen-man but in the Unfitnesse and Indisposition of that Element Lay the fault then where it should be layd Thy heart is rotten like a fear block and will not endure the Engraver's or Carver's Tool The Spirit of God may say and God's Ministers may say 2 Cor. 6.12 with the Apostle 2 Cor. 6.12 Thou hast not been straintned in me but thou hast been straitned in thy own bowels I have not been wanting unto thee thou hast been wanting to thine own Soul It is possible for a man to have a goood Game dealt him yet he may lose it by his own bad play as many of you too well know But hath not God promised good successe to the Labours of his Servants to give a blessing to his own Ordinance Object Jer. 23.22 55.9 11. Jer. 23.22 Had they stood in my Counsell they should have turned the People from their evill way So 55.9 11. Besides Christ hath promised his presence and the Spirit 's Assistance to work with us in the faithful discharge of our Ministry Mat. 28.20 Math. 28.20 All this is true and yet the Poynt delivered stands firm Resp For first the Word preached shall never return in vain but do that for which it was sent but it is not alwaies sent to convert but sometimes to harden Isa 6.9 Mat. 13.14 2 Cor. 2.16 Heb. 4.12 Isa 6.9 Math. 13.14 The Gospel hath a double Savour with it a Savour of Life and a Savour of Death A double Edge with it it cuts both waies it kills Corruption or slayes the Soul There is both Thunder and Lightning in it it will break or blast Like the beams of the Sun it ripens that which hangs but it withers that which falls Wax it melts Clay it hardens and it is one and the same power that melts one and hardens the other Secondly Albeit the labour and pains of faithfull Ministers may be unprofitable to some yet not to all onely to such as are lost as the Apostle speaks 2 Cor. 4.4 2 Cor. 4.4 Act. 13.48 To them that are elected it is profitable as Acts 13.48 and that one way or other Isay his Ministry wrought nothing in the Multitude but blindnesse and obstinacy yet Isa 6.13 Rom. 10.16 Act. 17.4 13.48 1 Cor. 3.6 10. there was a Tenth that should return Isa 6.13 And the like upon the Apostles Preaching All believe not Rom. 10.16 yet some did Act. 17.4 13.48 And thus Christ makes good his Promise He will be with his to the end of the World to blesse their labours to some or other and one way or other either for Conversion or Confirmation 1 Cor. 3.6 10. And whose Ministry is not in one kind or other effectual may question their sending or fidelity in dispensing Use 3 Let both Ministers and People be hence exhorted and perswaded in using of the means to seek to God for a Blessing upon the means I will hear the Heavens saith God Hos 2.21 and the Heavens shall hear the Earth and the Earth Jezreel The Earth is the means to bring forth fruit to us the Heavens to make the Earth fruitful by their Influences but yet they must be Petitioners to God before they can exercise that vertue God hath given them for the helping of the Earth 1 Cor. 3.6 So is it in this Case Paul may plant and Apollo may water but it is onely God that must give the encrease for which he will be sought unto both by Heaven and Earth People and Pastor It was not for nothing that Christ being to send forth his Disciples spent a whole Night in Prayer Luk. 6.12 Luk. 6.12 It was for God's Blessing to go along with their Ministry without which it could not be effectual to Conversion As in sayling the hand must be to the Stern and the eye to the Starr so in Preaching and in Hearing use the means but withall look up to God for a Blessing on the means Whatsoever step we set forward upon Jacob's Ladder which conducteth our Souls to blisse Gen. 28.12 13. Aug. Serm. de Temp. Pro. 2.3 5. still Dominus super scalam as St. Austin speaks remember The Lord is above the Ladder above all means whatever let Him be sought unto If thou cryest after Knowledge saith Solomon and liftest up thy Voyce that is prayest earnestly and heartily for Vnderstanding then thou shalt understand the fear of the Lord and find the Knowledge of God Prov. 2.3.5 Use 4 And for us that are Ministers If in case we see little Fruit of all our pains and labours taken with a People we should not be too much discouraged Melancthon when he was a young man and being himself newly converted thought it impossible for his Hearers to withstand the evidence of the Gospel but after he had been a Preacher awhile 't is said of him that he complayned Old Adam was too hard for Young Melancthon It is true 1 Cor. 9 10. Every one that sowes sowes in hope and he that plants plants in hope gladly would they eat of the labour of their hands but if in case they do not yet they may not faint nor give over their Calling Let every faithfull Minister do his endeavour and leave the success to God Not forgetting First That although we have Virtutem vocis yet God reserves unâ—o himself Vocem virtutis we may speak unto the Ear but it is God that speaks unto the heart Teach we may Give we cannot If Rachel be barren Jacob is not God to give her Children Gen. 30.2 Where God hath shut up the Womb and made barren it is not in Man to make fruitfull Secondly There is Cura Officii and Cura Eventús the former belongs to us and not so much the latter as that Parable shews Mark 4.26 27. Mark 4.26 27. August Isa 49.4 2 Cor. 2.15 Whether our People profit by us or not we shall have our Fee As the Barber hath who washeth a Black more Though Israel be not gathered yet we shall be glorious Isa 49.4 and be a sweet Savour unto God in them that perish though our pains be not savoury unto them as well as unto them that are saved 2 Cor. 2.15 Thirdly Let what hath been delivered a little stay our hearts It is not our case alone but the case of God's best Servants which of God's Prophets have not deplored the barrennesse of their Ministry It is some comfort to have fellows in this misery Use 5 And lastly A word of Comfort to those that do profit by the means and get some good by our Ministry These have great cause to fall down and worship with that Convert 1 Cor. 14.25 for you have heard that it is not every ones portion 1 Cor. 24.25 Mat. 11.27 Lord I thank thee saith our Saviour that thou hast hid these things from the wise and prudent of the
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