to it of all the sins that ever were committed by thee or of any whatsoever as Christ had of all the Kingdomes of the World in a moment Let all the difficulties of being saved that ever yet any poor humbled Soul did meet withall or can possibly imagine or cast within it self and joyn to these all the Objections and hinderances of thy salvation that thy heart can suppose or invent yet Christ by his Intercession is able to save thee to the utmost beyond the farthest compasse of thy thoughts Do but remember this same word to the utmost and then put in what exception thou canst The sacrificing part is done and ended the price all-sufficient for all the sins that were ever committed in the World His Intercession hath now the place and by it we get the merit of his death and Passion applyed and not by any new Oblation Vse 3 Wherefore Let it be your care to come unto God by him or through him the former comfort appertains onely to such as do so Heb. 7.25 Heb. 7.25 He is the Door and the way through which onely accesse is gotten to God by Saints and Angels we have not this accesse but by Christ onely They of the Church of Rome would perswade us otherwise they tell us that Christ indeed is the onely Mediatour betwixt God and us touching Redemption but there be other Mediators of Intercession namely Saints and Angels who albeit they be not the Redeemers of the World yet they are as the Courtiers of Heaven and speak a good word for us and so may be come unto by us But what warrant have they for this distinction in the word That Saints living on Earth may intercede for us and How we shall shew you anon but that the Saints departed do it for any particular Person we utterly deny Secondly 1 Joh. 2.1 1 Tim. 2.4 The Scripture tells us expresly that there is but one Advocate 1 Joh. 2.1 and one Mediator between God and Man 1 Tim. 2.4 and no more and which is to be observed that in the same place where the Apostle St. Paul tells us of one Mediatour betwixt God and Man the Subject that then he intreats of is Prayer so that even in Prayer he would not that we should acknowledge any other Mediator of Intercession but Christ alone Thirdly The High-Priest under the Law was typically Mediator both of Remission by Sacrifice and of Intercession by Prayer and to deny Christ this is to rob him of the honour of his Priesthood whose Priest-hood is everlasting Fourthly To communicate Christ's Priest hood or any part thereof with any other besides his own Person or use any other Mediator for Intercession besides him is in effect to deny that which Scripture speaks that Christ is able to the utmost to save those that come unto God through him But to follow this chase no farther let us not partake with them in their error but cleave close to the Intercession and Mediation which God hath ordained for us in the Person of Jesus Christ resting assured that he is both willing to step between God and us and able to procure us favour in the sight of God his Father and bring us into a state of Grace and Reconciliation with him He is our onely Master of Requests let us know no other if we would speed in our Suits He is a Saviour in solidum a thorough Saviour and needs not any to come after him to finish what he hath begun he doth not his work by halves We are taught to conclude all our Prayers and Requests through Jesus Christ our Lord Dan. 9.17 in and through his Mediation as did Daniel cap. 9.17 Chemnitius tells us of a Man who having used the help of some of the Nobles at Court to prefer a Petition to the King and being marvellously delayed hearing a Bishop preach of going to God by Saints and Mediators said If it were in the Court of Heaven as it was in the Courts of Earthly Princes they were like to have but a cold Suit of it But blessed be God it is not so here by Christ we have accesse unto the Father who will lead thee by the hand unto him as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.18 3.12 for so much the word signifieth Ephes 2.18 3.12 and he will speak for thee Couâ—dst thou be assured that thou hadst all the Saints and Angels in Heaven and all the Saints on Earth joyntly concurring at this instant in Prayer and Request to God on thy behalf intreating for God's love and favour towards thee How wouldst thou be comforted and encouraged But I dare assure thee that one word out of Christ's mouth will do more with his Father than all in Heaven and Earth can do In him the Father is well pleased Mat. 17.5 he will not cannot Mat. 17.5 Joh. 11.42 1 King 2.19 Psal 2. deny him any thing that he asketh of him Say on my Mother said Solomon to Bathsheba I will not say thee Nay So saith God Ask of me my Son and I will give thee nor did he ever deny him the hearing Wherefore stay your hearts and comfort your selves with these things Come we now to speak of the words as they have reference to the Under-dressers He said That this is to be understood secondarily of the Vnder-dressers of the Vineyard is evident enough in that they are those who are appoynted to dresse it and dung it and be serviceable unto it so long as God hath a Vineyard upon the Earth To these the head-Husbandman hath committed the charge of his Vineyard as before hath been shewed Whence it followes That Faithfull Ministers may not be wanting Doct. neither are they wanting in Interceding and Praying unto God in the behalf of that unprofitable people which is committed to their charge This was enjoyned the Priest under the Law Num. 6.24 25. 1 Sam. 12.23 Isa 37.4 Deut. 33.40 Numb 6.24 25. and practised conscienciously 1 Sam. 12.23 Isa 37.4 the Prophet is sent for and willed by King Hezekiah to lift up his Prayer for the People So Deut. 33.10 they shall put Incense before thee i. e. pray for thy People as well as preach to them c. In which regard they are counted and styled Intercessors as appears by that we read Jer. 7.16 Enlightned Jer. 7.16 Pray not thou for this People neither lift up a Cry nor Prayer for them neither make Intercession unto me for I will not hear It was his Office and Duty to pray for them and make Intercession on their behalf But God was so offended with them at that time that he forbids the Prophet to execute his Office in that particular as concerning the Captivity Had he omitted altogether the Duty of Prayer for that People he had sinned in that omission but God having so absolutely and peremptorily inhibited him even thrice with one breath Pray not Cry not Intercede not shewing thereby the
are they you know that by spreading themselves this way and that way gather strength and nourishment to the Tree and every branch thereof whereby it becomes fruitful Holy affections Love Joy desire Fear Grief c. These are the feeders of the Soul and should draw nourishment unto it from every one of Gods Ordinances from the Word Read or Preached Sacraments administred and from all Providential Administrations whether of Mercy or Judgment David was aboundant this way as appears in the whole Book of the Psalms especially in Psal 119. where we may find in every verse almost he catcheth hold on Mercies Judgments Psal 119. Promises Threatnings as the Ivye catcheth hold with its claw on every twigg to climb up to its stature Fourthly Preserve the Bark let not that be peeled off from the Tree It is threatned as a soare Judgment against Israel that the Figg-Tree should be barked with the teeth of noysome Creatures that God would send into their Land to punish them insomuch that the boughes thereof should be left white Joel 1.7 Joel 1.7 To be left white without bark was an indication of a speedy withering That bough that lies open without bark saith Gregory on that place looks white but perisheth Thy conscience is like the Bark of the Figg Tree presumptuous sins are like those Creatures that peel off the bark beware of them for by them the conscience is wasted and consumed as iron is by rust We sin too much through ignorance and infirmity but when we sin wilfully and presumptuously against knowledge and the light of conscience our boughes will soon wax white How frequent is it to see men that lose a good conscience with it to lose their gifts 1 Tim. 1.19 If the Ship of conscience wrack 〈…〉 the Merchandise of Faith will soon suffer wrack Our outward actions as well as affections may have a colour of good as white is of Innocency but our bark being pilled it is no good whitenesse but an indication of a perishing condition without a good conscience all our actions yea our best performances are so far from goodnesse and acceptance that they are abominable and distasteful unto God our Affections and outward Actions may have a colour of good but all is defiled before God Tit. 1.15 Tit. 1.15 the conscience being defiled it defiles all it meddles with Hence David prayed so earnestly to be kept from this barking of his boughes by any such sins Psal 19.13 The like care had Paul Psal 19.13 Acts 23.1 Acts 23.1 That for the time past and for the time present and future he did exercise himself to have a conscience void of offence towards God and towards Men Acts 24.16 Act. 24.16 And in so doing we shall grow in the fruit of Righteousnesse and have cause to rejoyce in our fruitfulnesse 2 Cor. 1.12 2 Cor. 1.12 Heb. 13.8 Prov. 21.8 Phil. 1.10 Conscience is our Paradise there cut Trees will thrive we shall live honestly Heb. 13.8 Work Righteousnesse Prov. 21.8 and walk without giving offence Phil. 1. 10. Fifthly Be frequent and aboundant in the exercises of mortification Bare the Tree about the Root cast away all loose earth withdraw thy soul from all worldly stayes and comforts when the world hath left us naked and destitute of her vain succours we shall then take faster hold on Christ our Saviour in whom the Fatherlesse find mercy Hos 14 3. lopp off all superfluous twiggs and excremental branches which steal away the nourishment that should maintain the Tree Jam. 1.21 Jam. 1.21 get a humble and a tender heart the hard and stony heart suffers not the seed to take Root Mat. 13.4 Math. 13.4 For this end make good use of all Crosses and Afflictions let them cause thee to acknowledge thy sins and break thy heart in the sight of God beseech him that thou being exercised under them maist at length bring forth the quiet fruit of Righteousnesse Heb. 12.11 Heb. 12.11 Weed often and do it on thy knees as weeders do this is the way to be fruitful Sixthly and Lastly To all this the Influence of Heaven must be added else no Fruit can be expected as before hath been shewed The Heavens must hear the Earth Hos 2.21 The beames of the Sun of Righteousnesse shining in his Church Hos 2.21 must warm and cherish us Mal. 4.2 The former and latter raine must moysten us Joel 2.23 Mal. 4.2 Joel 2.23 Cant. 4.16 Psal 65.10 The winds of Gods spirit must blow on us to quicken us Cant. 4.14 This is the way to have fattnesse drop down upon us Psal 65.10 As for those who delight to live in the shade and shelter their souls from the influence of Heaven that withdraw their hearts from the directions and comforts of an effectual and painful Ministery let not such ever look to become fruitful And so much of the second Particular that I propounded to you Now to the third and last which is the Motives to stiâ—r us up to the using of these meanes that we may bring forth fruit so qualified as hath bin declared and they are many Some respect God some his Gospel some Man others the Creature In regard of God we ought to be fruitful First for that he hath deserved it Secondly he seeks for it Thirdly and when he finds it he counts himself honoured and glorified by it First He hath deserved Fruit from us in that he hath bought us at a dear rate from our vain conversation 1 Pet. 1.18 Luke 1.75 Tit. 2.14 Joh. 15.16 to serve Him all our dayes in Holinesse and Righteousnesse He hath chosen us to be a Peculiar People unto himself zealous of good Works and made choyce of us before others that we should be Fruitful and that our Fruit should abide and abound Eph. 2.10 He hath made us his own work nauship by the effectual calling of grace and created us to good works to walk in them He hath planted us Isa 5. hedged us about manured us watered us with the sweet dews of his Word and Gospel from Heaven trimmed us with his pruning book of Judgments and Corrections And what could he do more for us that he hath not done And what can he expect lesse from us towards all his paines and travails with us then Fruit He that sowes sowes in hope saith the Apostle 1 Cor. 9.7 God hath set in hope planted in hope watered in hope of some answerable return and shall it be denyed or canst thou imagine that God hath took all this paines with thee and bestowed all this cost upon thee that thou shouldst bear green boughes or gay blossome somes onely Indeed leaves come of the seed and chaff from the kernel but doth any man plant for leaves and sow for chaff you know it is fruit that they look for Had it not bin for that thou hadst bin no Tree Fruit was that for which thou wert set and
thereof In this life he will reward with glory and honour Cant. 7.17 A fruitful Christian carryes a Heaven in his heart Joy and Comfort Cant. 7.17 a happy and blessed communion there is betwixt Christ and him and hereafter there is a Blessing abides him for ever Heb. 7.8 Heb. 7.8 And thus you have heard what reason we have to be fruitful both in respect of others and of our selves as well as others Lastly If we cast our eyes upon the whole Creation and every creature therein that God hath made we may be stirred up and provoked to fruitfulnesse The Heaven the Earth the Sea and all therein are fruitful in their kind and shall man be barren and fruitlesse for whom all these are fruitful Doth not the Sun come forth as a Bride groom out of his Chamber daily Psal 19. rejoycing as a Gyant to run his course to enlighten the earth wiâ—h his beams and nouâ—ish and cherish all things with the heat thereof The Moon and the Stars quicken this lower World by their operative Influence The big-bellied Clouds which tly up and down on the wings of the wind deliver their moist burthens on the earth and showre down their seasonable dews to cool and moisten it that it may bear fruit Doth not the Earth make a thankful return and yield her fatness and riches to innumerable creatures that live on it and depend upon her as their common Mother for maintenance and what creature is there that lives on it but yields some fruit Beasts Trees Plants all bring forth after their kind for the good of man that man may bring forth fruit to God for whose Glory he was created Let these considerations prevail with us that we may in some sort answer the Lord's expectations from us he looks for fruit let him find it in us Oh that it could be said of us as it was of the Land of Canaan Deut. 8.7 8 9. Deut. 8.7 8 9. It is a good Land a land of Brooks of Water of Fountains that spring out of the Valleys and Hills A Land of Wheat and Barley and Vines and Figg-Trees and Pomegranates A Land of Oyl Olive and Hony A Land whose stones are Iron and out of whose Hills thou mayst dig Brasse We have Springs of means to inform our minds and Brooks of knowledge to direct our course Our good works should stand like those fields of Wheat and Barley Vines Figg-Trees and Pomegranates let be our fruitful Meditations Oyl and Hony the Grace of our lips our Understanding full of good things our whole life Wells and Vineyards to comfort both our selves and others our very rocks should be Iron and our hills yield brasse our most barren works should be profitable to others our very Falls others warnings to prevent high-mindednesse And so Use 3 We may gather much comfort from our fruitfulnesse which sweetly seals up our Calling to glory and virtue as the budding and bringing forth of ripe Almonds did Aaron's Calling to the Priest-hood It may assure us that we are regenerated set into Christ quickned by his Spirit and that we live in him out of whom we could not be fruitful in good works Good Fruit is an undeniable Argument of a good Tree for that a corrupt Tree cannot bring forth good fruit as our Saviour tells us Mat. 7.18 I know the most fruitful Christian comes far short of that fruitfulnesse that should be in him and his defectivenesse in holy duties both to God and man may sometimes cause him to question his estate Mat. 4.28 but that should not too much deject the spirits of any of us for the fruit of the Spirit like the fruits of the Earth ripens by degrees and much of it is nipped in the bud and blossome and comes to nothing but a little fruit if it be of the right kind proves that Tree to be good and the promise is that if there be any fruit at all God will purge that branch and help it against corruption so that it shall bring forth more fruit Joh. 15.1.2 But when there is no good Fruit to be found under our leaves that is a miserable sterility indeed Joh. 15.1 2. And yet such was the sterility of the Figg-Tree mentioned in my Text. He came and sought fruit thereon and found none Text And found none Shews of fruit it made but brought forth nothing lesse It was like the deceitful ground that mocked the Husbandman Expectata seges vanis elusit avenis Virg. Had there been here a Figg and there a Figg like the shaking of an Olive Tree two or three in the top of the uppermost boughes or outward branches the Husbandman had not been altogether deceived in his expectation albe it that had not answered his cost and pains bestowed on it but there was none no not one Figg that could be found growing upon it Thus you see Where God hath well deserved Doct. there many times he is ill requited The Gentiles who lived without the Pale of the Church are charged with this sin of Ingratitude Rom. 1.21 Rom. 1.21 God had bountifully declared himself unto them even by the light of Nature and the Book of the Creatures so as they knew there was a God and that he was most wise good just punishing the bad and doing good to the good and that this God ought to be worshipped according to his Will but they worshipped him not as God not conceiving of him as God ought to be conceived of nor giving him that Glory which was suitable to his Infinitenesse and divine perfections and so were unthankful to God for hose blâ—ssings which they had received which caused God to punish th t ingratitude of theirs by delivering them up to all manner of uncleâ—nnesse and brutish lusts Ver. 25.26 ver 25.26 A fearful punishment indeed none greater can be inflicted out of the place of torment But what speak we of the Gentiles Ingratitude is not all without the Pale In God's own Vineyard it may be found Hear what Moses speaks at large unto the poynt Deut. 37.7 19. Explained Deut. 37.7 19. God had done much for his people Israel never more no not so much for any Nation under Heaven His mercies are mentioned and declared first more Generally ver 8 9. When the most High divided to all Nations their Inheritances that is to those seventy Nations reckoned Gen. 10. He â—spied out the Land of Canaan which was the Glory of all lands Ezek. 20.6 for those seventy souls of Israel Eze. 20.6 mentioned Gen. 46.27 Deut. 10.22 these were to him as his portion and peculiar Inheritance Exod. 19.15 Isa 19.25 1 Pet. 2.9 Deut. 7.78 Exod. 19.15 Isa 19.25 1 Pet. 2.9 them he made choice of above all people of the World for his yet not for any desert of theirs but out of his own meer love Deut. 7.78 Then more particularly he reckons up the blessings and mercies bestowed on them ver
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
Immutability of his Counsell and that the Captivity of that People was decreed and established of God He had sinned if he had prayed for them any more in that respect This grieved him to the heart Jer. 14.11 13. ver 20 21 23. Jer. 14.11 13. yet he goes as far as he might ver 20 21 22. He might and ought and did as he ought to pray for other Blessings of God in their behalf As that He would give them Repentance Remission of Sins Redemption from eternal Captivity Comfort and Patience in that Captivity threatned and deliverance out of it in due time according to Promise He might and ought and did as he ought in praying for deliverance from other Judgments as Famine Pestilence c. At that time there was a great Famine in the Land by reason of drought and for the removing of that Judgment and the blessing of Rain he prayed albeit he might not pray for the State of the Kingdome that it might stand and flourish and the Enemy not prevail against it Piscator in loc and that they might not be carryed away into Captivity for after God had so charged him not to do it he never Interceded and prayed for them as before was shewed And that this is the duty of all faithful Ministers thus to make Intercession for their People unlesse there be such a special Interdiction which we in these dayes have not appears by that we read Jer. 27 18. If they be Prophets Jer. 27.18 Explained and the word of the Lord be with them Let them now make Intercession to the Lord of Hoasts that the Vessels which are left in the house of the King of Judah and at Jerusalem go not to Babylon As if the Prophet should say If these men amongst you that say they are Prophets and would disswade you from serving of Nebuchadnezzar whom God hath determined you shall serve Verse 14. if they be Prophets indeed let them do the work of a Prophet in intreating the Lord for you and making Intercession on your behalf that his Judgments may be averted from you or at least mitigated and sweetned unto you and let them not any longer delude you in saying You shall not serve the King of Babylon for in so saying they Prophesie a lye unto you And so under the Gospel Ministers are to intercede so did Paul Rom. 10.1 John 17. Rom. 10.1 Christ hath given us an example Joh. 17. But if these Intercede Quest how is Christ our only Mediatour and Intercessor Intercede is properly a Latine word and signifieth to come betwixt and so to Lett Hinder Withstand Inter et cedo Cameron de p. 122. Eccles 1 Tim. 2.1 or Prohibit the doing of a thing It hath sometimes a more large signification so the prayers which the godly make in the name of Christ to turn away God's Judgments from their Brethren in this World are termed Intercessions 2 Tim. 2.1 And these are Intercessions of Charity But usually and more strictly it signifieth that part of the Mediation of Christ in which he appears before God to prevent or pacifie his displeasure towards his Elect of which we spake before And this is out of Justice or Authority To be such an Intercessor belongs to Christ alone because Intercession as it is a publique and authoritative Act is founded upon the satisfactory merits of the Person interceding 1 Joh. 2.2 He cannot be a right Advocate who is not a Propitiation also Therefore the Papists are forced to venture so far as to affirm that the Intercession of the Saints in Heaven with God for us is grounded upon the virtue of their own merits But thus Christ onely is our Intercessor and no other neither in Earth nor Heaven The things we pray for either for our selves or others are unmerited of us and undeserved by us therefore we put them up in His name we expect them ex vi promissi out of Gods gracious promise and not ex vi pretii out of any price or purchase by us paid or made such meritorious Mediators God's Ministers are not they are but Ministerial Mediators and Intercessors under Christ 2 Cor. 4.20 wherein indeed they are preferred before others in nearnesse to Christ and have as Nazianzen speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediation between God and Man For the further Explication and Confirmation of the Point Let me shew you First wherein this Intercession of God's Ministers doth consist and then the Grounds and Reasons of it The intercession of God's Ministers for their People stands in two things First In speaking betwixt both interpreting the mind of one unto another from God to Man and from Man again to God Secondly In interposing betwixt both when God is offended and displeased with Man They speak from God to Man and so they are His Voyce to Us Luke 1.70 Him we cannot hear in His own Voyce and live Luke 1.70 Speak thou with us said the People of Israel to Moses and we will hear Exod. 20.19 Deut. 5.27 28. but let not God speak any more with us lest we dye which desire of theirs was well approved of by the Lord In like manner God having respect to our Infirmities is graciously pleased to acquaint us with his good pleasure by men like our selves Math. 10.20 2 Cor. 5.20 It is not you that speak but the spirit of your Father that speaketh in you as Christ spake to his Disciples Math. 10.20 we pray you in Christ's stead saith the Apostle 2 Cor. 5.20 They speak from Men and for Men to God and so they are Man's Voyce to Him presenting their Persons and Causes before him when they come into his presence Thus Aaron was enjoyned to bear the names of the Children of Israel upon his Pectoral when he came before the Lord to minister for a memorial before the Lord for ever Exod. 28 29. Exod. 28.29 So every Faithful Pastor is mindful of his Flock and carries it upon his heart not onely to his Pulpit but to his Study When he studyes he remembers them and prayes for them when he meditates on them he prayes for them In Publique he prayes for them in Private he neglects not that Duty St. Paul mentioned the Romans alwayes in his prayers Rom. 1.9 Rom. 1.9 In every prayer of his Publique or Private he had the Philippians in remembrance making request for them all with Joy Philip. 1.4 Phil. 1.4 5 5. Look as the tender hearted Mother prayes for her Babe when she suckles it when she dresseth it takes it up or layes it down which prayers are usually wanting when she puts it forth to Nurse So is it with a Faithful Pastor though it be otherwise with those who turn over their Flocks unto another man's care Secondly They Intercede by Interposing in time of danger betwixt God the People when the Almighty is incensed against them through their manifold provocations This is injoyned Joel
the former not latter kind He acquainted God with the Impiety of that People lamented it in God's hearing was sorry for it and grieved at it but he called not for vengeance to fall upon their heads he desired not their ruine for questionlesse he was better acquainted with Samuel's Rule if he had not too much through passion forgot himself 1 Sam. 12.23 1 Sam. 12.23 God forbid that I should sin against the Lord in ceasing to pray for you If besides the complaint made by the Prophet unto God there be likewise a secret imprecation as some conceive there is Calvin Grynaeus and that he did imprecari interitum wish their destruction and ruine then it was spiritu prophetantium by way of Prophesie he knew by Revelation from God that Judgments were intended against that People for their Idolatry and bloody cruelty and so he framed his desires according to God's appointments The like did Jeremiah Deliver up their Children saith he and let them drop away by the Sword Jer. 18.21 21 23. forgive not their iniquity put not out their sin but deal with them in anger Jer. 18.21 22 23. And it was usual with the Prophets thus to do We come to make use of the Point Use 1 Such as are called unto the Ministerial function should make conscience of their Duty in putting up prayers to Heaven in the behalf of their People which sometimes may be more prevalent with God on their behalf then any other part of their pains that Prayer which St. Stephen made when he was stoned Acts 7.60 Lord lay not this sin to their charge Acts 7.60 was heard when his Sermon wrought but little on them to whom it was Preached and so heard as that it was as we may religiously conceive an effectual means of the conversion of One of his greatest Persecutors Saul at whose Feet the Witnesses layd down their Cloathes as we read ver 58. Augustine speaks confidently Si Stephanus non sic orâsset Paulum hodie Ecclesia non haberet that if Paul had not bin enwrapped in those Prayers which Stephen made for his Persecutors the Church had lost the benefit of all St. Paul's labours and if God had not bind so intreated by a praying Stephen the Church had not bin so blessed with a preaching Paul The like saying hath Fulgentius Great pitty it had bin that the Church should have wanted either the Person of the one or the Prayers of the other However admirable was St. Stephen's patience and piety others at such a time would have forgotten their Friends he remembers his Enemies and prayers for them yea at that very instant when they were stoning of him and which is yet more he kneeled down and prayed for them albeit the stood when he prayed for himself intimating thereby as the greatness of their impiety which could not easily be forgiven so the greatnesse of his own charity in being more grieved for their sin then for his own suffering Luke 23.24 imitating therein his Lord and Master Jesus Christ Who hanging on the Crosse yet prayed for his Persecutors Luke 23.24 Is this the condition of any of us who are Ministers of Christ Are we traduced reviled persecuted by those from whom better things are expected by us Look we then upon the practise of our Lord and Masters and upon his suffering Servants who are gone before and learn to blesse them who curse us and pray for them who desptiefully use us as we are enjoyned Luke 6.27.30 33. Luke 6.27 32 33. This is Heroical revenge and such was that which the Martyrs have taken We read of Mr. Saunders in the Reign of Queen Mary who being sent to Prison by that B. B. of Winchester Stephen Gardiner he gave God thanks that had given him at the last a place of rest and quietnesse where he might pray for the Bishop's conversion Oh! let us not be wanting in this Duty for them Who yet are wanting in Love and Duty to God and Us The Calf pusheth the Cow yet the Cow Lowes after it and is content to let down her Milk to nourish it Be we a Sanctuary to them who wickedly seek to drive us out of the Sanctuary of God and if it be possible pray we them into Inheritance of Heaven who it may be would swear us out of our maintenance on Earth so shall we manifest to the World that we are the true Disciples of Christ who had Gall and Vinegar given him by the Jews for the sweet Wine which he gave them to drink and for the feeding of Mens Bodies healing their diseases c. was by way of requital slandered scourged buffetted spit upon and at last crucified Yet He stood in the gap as you have heard betwixt the revenging wrath of God and those wicked ones He catched the blow in his own Body purchased an eternal Redemption for them by shedding of his blood that believing in Him they might not perish but have eternal life Joh. 3.16 Luke 6.40 The Disciple is not above his Master if any man will be perfect let him be as his Master If we that are sent to dresse the Vineyard and to Husband it are under contempt or under persecution If the Sword of the Tongue or the Sword of the Tyrant be drawn against us against all these Arma nostra preces lachrymae we must defend with no other Shield return no other Sword but tears and prayers blessing them that curse us And such weapons we may well have leave to use Thus as the Point concerns Us Now let me shew how it concerns you that heart us Use 2 See the benefit that comes unto you by these Intercessors There are a great company of unthankful and inconsiderate persons in the World that are ready to object against the calling of the Ministery as needlesse and uselesse Why Are not all God's People Intercessors and enjoyned to make Intercession as well as these you take too much upon you ye Sons of Levi. Numb 16.3 It is very true the Lord hath respect to the prayers of the meanest of his Saints but yet he hath respect to the prayers of his Prophets and Ministers more then to any other and their prayers are more effectual and prevayling as appears by that speech of God to Abimelech Gen. 20.7 For he is a Prophet Gen. 20.7 and shall pray for thee And as sick Abimelech was sent to Abraham a Prophet for prayers so are others in time of their sicknesse by St. James Jam. 5.14 Jam. 5.14 Why should People have recourse to them rather then to other if their prayers were not more potent and prevalent with God then the prayers of others Moses and Aaron were amongst his Priests and Samuel amongst such as call upon his Name these called upon the Lord and he heard them saith the Psalmist Psal 99.6 Others called upon God as well as they and God had gratious respect likewise to their
Lord is Eternal and of his Dominion there is no end Dan. 4.34 Psal 102.27 Dan. 4.34 Psal 102.27 Psal 90.2 From everlasting to everlasting thou art God Psal 90.2 Let not any one then how great soever Tyrannize over their Subjects and Inferiors that Caveat St. Paul gives to Masters would be of good use to all others that have Dominion Ephes 6.9 Ephes 6.9 Abuse it not but remember you also have a Lord and Master in Heaven to whom you are to be accountable And from hence let us be stirred up Use 2 to give absolute obedience to whatsoever God commands It is layd as a ground of our obedience to God's commandements Exod. 20.1 Exod. 20.1 I am the Lord thy God and because I am so see that thou obey me As for Inferior and Subordinate Authorities of men under Him we must for His sake submit our selves unto them but not absolutely onely in the Lord and no further 1 Pet. 2.13 1 Pet. 2.23 This is so cleara Case as that the Apostles made their very enemies Judges therein Acts 4.19 5.29 To deny obedience in that Case is not to resist Authority Act. 4.19 5.29 but to resist the corrupt Wills and Lusts of those that abuse and exceed their Authority Power they may have over the Body and outward Estate but no power have they over the Conscience That is not absolutely subject unto any but to God and to other Superiors for His sake It is not mentioned in their Lordship but in God's alone Nor are we our own men we are not at liberty to live as we list Liberinon sumus Dominum habemus saith Chrysostome We have a Lord and Master who is over us and whom we must serve both in Life and Death in Living to Him and Dying to Him Rom. 14.8 9. And they are blessed that do both Rom. 14.8 9. Revel 14. Revel 14. Lastly It may refresh the hearts of the godly that their God is the Lord of all The Majesty and Soveraignity of the Father Vse 3 is for the honour and advantage of the Child Let him be my King said a Heathen who himself hath no King So let Him be my Lord who himself hath no Lord. Hear what David saith to his poynt Psal 144.15 Happy is that People that is in such a Case Psal 144.15 yea happy is that People whose God is the Lord. It is a great happinesse to be blessed with temporal blessings such as the Prophet had before mentioned happy are they that are in such a Case but the chiefest happynesse of all the perfect the consummatory blessednesse is in this and onely in this that our God is the Lord. Upon this our Soveraign Lord we may rely Him we may trust He hath all Power in His hand all is at His dispose fear not Psal 46.8 The Lord of Hoasts is with us the God of Jacob is our refuge Selah Psal 46.11 And so much of the Style that is given to the Owner of this Figg-Tree Now in that the Dresser seeks unto Him and to no other it may teach us that The Lord alone is to be sought unto in our prayers and by our prayers Doct. Psal 65.2 To Thee shall all flesh come This course is warranted both by Precept and Example By Precept Psal 50.15 Psal 50.15 Call upon me in time of trouble saith God Come unto me saith Christ and no otherwise to me than as to God Math. 11.28 who am both able and willing to ease you Math. 11.28 And to this he directs us by a form Math. 6.9 And every one that is godly must do thus Psal 32.6 Math. 6.9 Psal 32.6 Psal 34.6 Psal 116.2 3 4. 2 Chron. 20.12 By Practise Thus you shall find the godly have done Psal 34.6 The poor man cryed and the Lord to whom he cryed heard him Jehosophat's eyes and with him the chief of Judah their eyes were up to God only 2 Chron. 20.12 Throughout the whole Book of the Psalms we might shew you from David's practise the truth of it So Ezra Nehmiah Daniel all have done so no Instance can be brought to the contrary But we read of one in the Gospel that cryed out to Father Abraham Object Luke 16.24 Luke 16.24 But what a One he was and Whither he was gone you likewise there may read Resp. vers 23. Shall I need to render you any reason of this If so then thus Invocation is the highest branch of Divine Worship Reas In the dayes of Enosh men began to call on the name of the Lord Gen. 4.26 that is they began to be Religious and Worship God by calling on His Name that being put for the whole worship of God And Christ in one of His answers to the Tempter tells him that God only is to be worshipped with divine worship Math. 4.10 Math. 4.10 Again the Object of our Faith must be the Object of our Prayers Rom. 10.14 that is to him onely we must pray in whom onely we believe but this is no other then God we must believe in I believe in God Rom. 10.14 Lastly None can help as God can Who is present in all Places to hear ready at all hours to help and is privy to the secrets of all hearts which he must be that we pray unto Nor can any help where he will not as we have shewed you on that Parable Luke 11. vers 7. No Child is up when He is a-bed If the Creator helps not no Creature in Heaven nor Earth is able to succour us So then None may be prayed unto but such as can both hear and grant the thing we crave but none but God can do that therefore He only is to be called upon This confuteth Pagans Who cry to their Baal from Morning to Evening Use 1 And Papists who direct us to this He-Saint or She Saint in the time of trouble and danger 1 King 18.26 and solicite them upon every special occasion As in a common Plague when Sword Famine Pestilence is upon us In perills by Sea in perils by Land in perils of Child-birth in time of sicknesse in time of all danger for safety of our Beasts and Castle c. as appears by Popish Liturgies and forms of prayers prescribed in their Manuels and Service-Books But if we should ask them where we should find many of these He-Saints and She-Saints that they commend us unto in the time of our need See Parah Fast Friend p. 119. would it not pose them How many imaginary Saints have they in their Calender which are so far from hearing us in Heaven that they are not there and so far from being there as that they were never here So far from being Saints as they they were never Men but are either Fabulous Illusions or at least but Symbolical and Allegorical Allusions And put case they had a beeing on Earth and have now a beeing in Heaven Is it not best
from which the Similitude is taken The second is the Root The Intention or purpose of the Parable The drift or scope of it beyond which the similitude may not be extended The third is the Fruit or profit which is to be gathered from it and that ariseth from both the former for the very Letter of the Parable will afford some good matter for heavenly meditation But in the Letter we may not rest the Rind is modesty to be put aside the Vaile is to be drawn and the spiritual Sense is especially to be perused Take we notice then of the Mystical meaning of what is here propounded to us in this Parabolical way under this Similitude A certain man had a Figg-tree Text. The Mystical sense c. By this Man understand we the God of Heaven who is so termed not that he is so or hath any humane shape but for the Capacity and comfort of men on earth he is pleased to resemble himself to man and ascribe unto himself sundry positions notions and transitions of men and so to speak in mans Language that he may be the better understood by man Lex loquitur liuguam filiocum hominum Here he resembles himself unto a Husbandman to set forth his care over his Church which is here resembled unto a Vineyard This Vineyard is the Church Catholique here on earth and so it is often termed in Scripture Psal 80.7 9. Isa 5.7 Math. 21.33 45. Psal 24.1 2 95 4 5. Deut. 9.26 29. Psal 33.12 68 9 78 62 71 79 1. 106 5. as Psal 80.8 9. Isa 5.7 Math. 21.33.45 And however the whole earth be the Lords and the fulnesse thereof as we read Psal 24.1 2 95 4 5. Yet this Vineyard the Church he termeth his Inreritance as if he counted himself to be owner onely of that Deut. 9.26 29. Psal 33.12 68 9 78 62 71 79 1 106 5. This Figg-tree planted and fited in his Vineyard is principally intended of the Jewish Nation but more generally to be extended to every Particular Church and Congregation yea to every Individium or Particular Person that professe themselves members of the Church Catholique and live within the pale of it saith Austin The Dresser of this Vineyard mentioned is to be understood of Christ principally and primarily and of the whole Company of Prophets Apostles and Ministers of the Gospel secundarily who are all the Under-Dressers of it and though many yet by an Enallage numeri are summ'd up in one Dresser not Dressers The fruit expected is faith and good works as is shewed Isa 5.2 Math. 21.34 This fruit God finds not but the contrary Isa 5.2 Math. 21.34 Isa 5.7 The three years spoken of in reference to the Jews may not amisse I conceive be understood of the time of Christs publique Ministery amongst them which had now bin three years and upwards And his comming for fruit of his several goings up to Jerusalem at three solemn Passovers year by year John 2.13 John 5.1 John 6.4 for three years together But in reference to us that live under the Gospel I understand that large proportion of time which God allowes to us for our Repentance and producing of the fruits of Faith and Obedience Three being put for many a definite for an indefinite a certain for an uncertain number as elsewhere we find 2 Cor. 12.8 2 Cor. 12.8 The Cutting down of this Figg-tree as it respected the Jewish Synagogue and state sets forth the utter subversion and extirpation of it with the destruction of the City and Temple by the Romans But as it concerns us so it notes the Lord's rejecting and casting off a people for their barrennesse according to that we read Heb. 6.8 Heb. 6.8 The year craved for sparing of it in respect of the Jews is thought by some to be that very year when as Christ propounded this Parable unto them which was the fourth current of his publique Preaching but better they who understand it of the time of the Apostles preaching amongst them after Christ's death and before the destruction of Jerusalem One year put for forty saith Cajetan And in Relation unto us we understand it of the time of Gods patient forbearing of us obtained by the Prayers of Gods faithful Servants notwithstanding our manifold provocations The Digging dunging about the Jewish Figg-tree sets forth unto us the paines and labours that Christs Apostles and faithful Servants bestowed on that people to bring them to Repentance immediately after the Death of Christ and so likewise it denotes the paines and labours that the Ministers of the Gospel now take about the Christian Figg-tree for the fructification of it All this with other particulars we shall God willing declare more fully in the Prosecution and Explication of each part in order And first of the Preface He spake also this Parable Text. Which words are the words of the Evangelist and not the immediate words of Christ Obs and yet no lesse to be esteemed the word of God then that which Christ spake with his own mouth Of all holy Writ it is Generally said 2 Pet. 1.21 Luke 1.70 Heb. 1.1 Exod. 4.12 Jer. 1.9 Acts 1.16 Holy men spake as they were moved by the Holy Ghost 2 Pet. 1.21 In the old time God spake by his Prophets Luke 1.70 Heb. 1.1 I will be with thy mouth said God to Moses Exod. 4.12 I have put words into thy mouth said God to Jeremiah Jer. 1.9 The Holy Ghost spake by the mouth of David said Peter Act. 1.16 And this is true also of those who wrote the New Testament for all Scripture is given by inspiration from God 2 Tim. 3.16 saith Paul 2 Tim. 3.16 Gods spirit did suggest and dictate both for matter and manner whatsoever they wrote or delivered for Doctrine It is not you that speake but the spirt of my Father which speaketh in you saith Christ Math. 10.28 Math. 10.28 I do not say that all things which these holy men wrote were written by divine inspiration for some things which they wrote were written humanely as their humane affaires common to them with other men Robins Essay of the Holy Scripture Obs 8. required nor was all which they spake suggested by the spirit immediately neither was all wherein they were divinely inspired both in preaching and writing brought into the publique treasury of the Church and made a part of Canonical Scripture but onely so much as the Lord in wisdome saw requisite to leave to his Church as the Rule of Faith and Obedience so as that the Scripture should neither be defective through brevity nor yet burthensome by too great largenesse and prolixity But this I say that whatsoever we find written in the Holy Scripture albeit upon some special occasion penned by the Pen-men thereof as this Preface was is no lesse to be esteemed than the word of the eternal God than that which
Vineyard Text. and he came and sought fruit thereon but found none These words contain the Propounding part wherein we have considerable 1. The Subject spoken of 2 The Praedicate or what is said of that Subject The Subject matter A certain man had a Figg-Tree planted in his Vineyard Where we are to take notice First Of the Owner or Proprietor A certain man Secondly Of his Possession or the thing owned he had a Figg-Tree planted in his Vineyard The Praedicate makes known First His Visitation of that his Possession He came unto it Secondly His Acquisition He sought fruit thereon but found none A certain man Who this man was literally is not necessary to enquire Should there be no such thing in being or possibility of being as that to which a Parable hath relation De vacuo Similitudo non competit de nullo Parabola non convenit it is no Parable saith Tertullian This is a Parable and such a thing there either was or might be and that may suffice It is not materiall who it was Quidam a certain man he was be he who he would be that is not to the point nor purpose But Mystically God is this man spoken of in the Text. I hope there are none present that have so grosse and carnall a conceit of God as to imagine that God is corporeall and hath a humane body and shape as man hath which was the absurd opinion of the Sadduces grounded upon a Text of Moses for other Scripture they admitted none besides his five Books which Text was that in Exod. 33.20 22 23. where we read that God willed Moses to stay in a cleft of a rock Exod. 33.20 22. and there putting his hand upon him did shew him his back parts but would not suffer him to see his face Now inasmuch as Moses there attributed to God a right hand and other parts they concluded that God is corporeall and hath a body as man hath and of the same opinion was Tertullian as Austin witnesseth and some Heretiques besides De Orig. animar Vol 2. Tit. 23. who by Epiphanius are called Audiani and by Austin Vadiani But an opinion it is so absurd and grosse that the maintainers of it are rather to be severely punished then answered It is very true Doct. that God is resembled to man in Scripture He likeneth himself to man and speaks after the manner of men unto us And many parts of man's body are ascribed unto him as face mouth ears eyes arms feet c. And so humane affections and passions as joy grief sorrow anger And sometimes the inordinate and irregular passions and perturbations of man as drowsiness frowardnesse scorn and derision c. But it is a true Axion in School-divinity Quecunque de Deo corporaliter dicuntur dicta sunt Symbolicè Lex loquitur liaguam filiorum hominum Whatever is spoken of God bodily and humanely must not be understood literally but figuratively as setting forth some of his excellencies and attributes He speaking to men with the tongues of the sons of men say the Hebrew Doctors that men may thereby have their conceits raised up to some knowledge of him and that we bâ—ing well acquainted with the Use Office and Effects of things natural in our selves might the better be helped in the conception of that God to whom they are ascribed by Translation Use 1 Who is like unto the Lord our God saith David that hath his dwelling on high who yet abaseth himself to behold things in heaven and earth But this we speak of is a lower abasement than that he doth not onely look down from heaven but descend down from heaven take on him man's nature and become like unto us The Gods are come down unto us in the likenesse of men said the Lycaonians of Paul and Barnabas most blasphemously but we may say truly and religiously Act. 14.11 God is become like unto us in appearing to us men like Man Lord what is man that thou shouldst so regard him saith David Psal 8.1 And Job to the same purpose Psal 8.1 Job 7.17 Chap. 7.17 What is man that thou shouldst so magnifie him as to liken thy self unto him and apply thy self and words to his infirme and grosse Capacity Etiam in baculo equitare Like the loving Father who to teach his Childe will Shew himself as a Childe so Thou to teach us becomest like us Sometimes indeed God takes up terrible resemblances and exhibites himself sometimes like a Lyon Hos 5.14 Lament 3.10 Deut. 4.24 Heb. 12.29 sometimes like a Bear and sometimes like a consuming fire but this is when he hath to deal with the wicked and impenitent and when he is enforced unto it No resemblance better pleaseth him nor by any doth he more frequently and more familiarly expresse himself unto us then by this in our Text which shewes the great love that he bears unto man with whom his delight and businesse is yea so dearly is he beloved of God that we may safely say for Scripture warrants it that for his sake God loves the very ground he goes upon I took my solace saith wisdome in the compasse of the earth and my delight is with the children of men Prov. 8.31 Prov. 8.31 Use 2 Hath God thus honoured man why then let me use the Prophets words unto you Remember this and shew your selves men Isa 46.8 bring it again to mind O! ye transgressours Isa 46.8 The true Essence of humanity lies not in the outside Nebuchadnezar during the seven years of his transformation had not his outward shape changed his heart was Let his heart be changed from mans Dam. 4.16 and let a beasts heart be given him was the word of his Vision when the heart is Beastial or Diabolical in a Case of humane flesh saith our Reverend B B. Hall It is not the shape that can forbid man to be Beast or Devil This Beastly heart many have under Man's shape it were a very easie thing to find in every vicious man more Beast then hide or horn doth discover David for uttâ—ring some rash and erroneous speeches in a strong temptation saith that he was foolish and ignorant Psal 73.22 2 Pet. 2.10 12. Jude 10. and a very Beast before God in so doing What then think you are they whose lives are meerly sensual and voluptuous who walk after the flesh in the lust of uncleannesse and what they know naturally in these things they corrupt themselves as bruit beasts Are they men whose greatest delight is in drowning their reason and extinguishing the light of understanding in them which makes them men Are they men wâ—o make themselves beasts and expresse the condition of the worst beasts by returning with the Dog to the vomit and with the Sow to their wallowing in the mire It is thought that there is no beast on Earth which hath not its fellow in the Sea we may truly say there is no
Tents according unto their Tribes insomuch that my senses are therewith ravished and I want words to expresse the glory and beauty of it And in regard of this goodly order in it Solomon compares it to an Army with Banners Cant. 6.10 Colos 2.5 Cant. 6.10 St. Paul rejoyced to see order in the Church of Colosse and commended them for it Colos 2.5 Sixthly To a Vineyard the Church may be compared in respect of the Imbecillity and weaknesse of it No possession saith Cato requires more paines about it then a Vineyard doth Corne comes up and growes alone of it self without the Husbandman's care Invisa virescunt gramina Mark 4.17 Mark 4.17 But the Vine is fragile lignum a fraile kind of plant it must be supported sheltered daily dressed and attended else it soon waxeth luxurious and is in danger to grow wilde after it once waxeth wanton The Church is in it self weak compared to a woman Revel 12.6 and she is the weaker vessel yea to a worme Isa 41.44 It cannot stand without support Revel 12.6 Isa 41.44 Cant. 8.5 Amos 7.2 5. Isa 27.2 7. Isa 5.2 She leanes on her Beloved as her onely supporter Cant. 8.5 and being fallen it cannot raise up it self Amos 7.2 5. Hence it is that God takes such paines with it Isa 27.2 7. and sets up a Watch-Tower in the midst of it Isa 5.2 lest the faithful City should become a Harlot wilde wanton adulterous and idolatrous as did the seven Churches of Asia after their Candlestick was removed Seventhly A Vineyard is veâ—y subject to be annoyed and wasted by the Beasts of the Wood and Foxes of the Field which love to burrow under it and delight to be cropping and pilling of her plants and eating of her grapes as Solomon intimates Cant. 2.15 So is the Church Cant. 2.15 Psal 83.2 13. her enemies are many that conspire against her Psal 83.2 13. There is the Boar of the Wood Tyrants and bloody Persecutors that seek the vastation of it and the wilde Beasts of the Field prophane and vicious livers that intend her destruction Psal 80.13 17 94 5 Besides the Foxes and the little Foxes Hereticks and Schismatiques who professe friendship to the Church yet subtilly seek the ruine and subversion of it Such a Beast of prey was Saul before his conversion Acts 8.3 Acts 8.3 Eighthly There is no Vineyard without some unfruitful branches it hath something in it that is not of it A Spider or Toad may get into it stones may be found in it weeds spring up amongst the good plants So in the Church they are not all Israel which are of Israel not all fish that is in the Net not all wheare that groweth in the Field Rom. 9.6 Math 13.25 47. John 15.2 not all fruitful that are professed branches of the true Vine There is a mixture of good and bad in the Church and so will be till the coming of Christ Ninthly and Lastly the Church may be resembled to a Vineyard in respect of her despicable condition in hard weather and after it hath left bearing then her beauty vanisheth and no possession seemeth more contemptible whilst the Church is in a flourishing condition she is regarded but when she is persecuted and afflicted then she is scorned and despised her enemies laugh among themselves All that passe by her clap their hands at her Psal 80.6 they hiss and wagg their heads at the Daughter of Jerusalem saying Is this the City that men call the perfection of beauty Lament 2.15 16. the joy of the whole Earth c. Lament 2.15 16. Other Resemblances We might bring wherein the congruity betwixt an Earthly and this heavenly Vineyard may be seen but enough hath bin said if we make good use of what hath bin said which let us endeavour to do And first in general we may hence be informed of the excellencie of the Church above all other places Vse in that it is a Vineyard which is preferred to all other possessions For that saith Pliny it yields the best revenew Glorious things indeed are spoken of thee Plin. lib. 18. p. 552. Cant. 2.1 Cant. 4.13 15. Cant. 1.8 Cant. 4.10 Psal 122. Isa 4.5 Cant. 2.2 thou Vineyard of the Lord. Thou art the Rose of the Field the Lilly of the Vallies an Orchard of Pomegranates A fountain of Gardens a well of springing waters The fairest amongst women The Spouse and Sister of Christ The beauty of the Earth The glory of the World And being compared with other Societies as a Lilly amongst Thorns and like the Apple amongst the Trees of the Forrest All which comparisons and resemblances with many more which might be alleadged do evidently set forth besides this in my Text the excellent dignity and glorious excellenâ—y of the Church of God and consequently the happinesse and dignity of those who are members of it which caused the good Emperour Theodosius to say Malo esse membrum Ecclesiae quà m caput Imperii I had rather be a member of the Church than head of the Empire And David rather to be a Door-keeper in the House of God then to dwell in the Tents of wicked men Psal 84.10 Psal 84.10 But more particularly from the former Resemblances we may be Instructed in sundry Duties Use 2 Is it a Vineyard being seperated from other grounds then we that professe our selves to be members of the Church may not like after the manner of the World but separate our selves from it both in life and conversation as is required Acts 2.40 Ephes 5.11 and by sundry strong Arguments pressed 2 Cor. 6.14 18. Oh! that our Church did abound with such separatists Acts 2.40 Ephes 5.11 2 Cor. 6.14 18. Psal 26.4 5. Cant 1.2 Revel 2.13 1 Cor. 5.10 such as did seperate themselves from all unclean courses and had no Commerce with the lusts of the Gentiles and from all unclean company so farr as our Callings and Relations will give leave Psal 26.4 5. It is true that Lillies may grow amongst Thorns Pergamus may have her dwelling where Sathans seat is And if we should altogether avoyd the company of wâ—cked livers we must as the Apostle speaketh go out of the World 1 Cor. 5.10 But there is a two-fold society or fellowship to be taken notice of One is more general and cold as in buying selling trading and in other commerce when Nature Necessity and other Exigencies of our Calling either General or Particular doth warrantably lead us thereunto The other is more special and intimate when we joyn our selves with those that are wicked voluntarily and needlesly making them to be of our bosome Friends men of our Counsel c. This may not be God is offended with it as taking part with his enemies 2 Chron. 19.2 20 37. and it may enfeoff us both in their sin and punishment and so it is dangerous 2 Chron. 19.2 20 37. 1 Cor. 7.10 11 12. If then at any
signification of both which were taught the people in those times that they might learn to put difference betwixt Baptism by the Minister which an Hypocrite may have and the Inward Baptism by the Spirit which Christ bestoweth on his own Elect And that they might be instructed in the nature of the Sacrament and the signification thereof and withall it might be of the Baptism of suffering affliction for the Gospel whereunto the Sacrament of Baptism obligeth The first and the last of these Expositions are most followed but the latter best approved However the Apostle speaks of Baptisms not for that men were often to be baptized as some would have it For as we are born once so baptized but once They were but once circumcised under the Law and we are but once to be baptized in time of the Gospel nor that Christ instituted more Baptisâ—s â—hen one And this one Baâ—tism wherein we are all baâ—tized with water into the Name of Onâ— God Faâ—her Son and Holy Ghost should be a strong motive unto us to live in Unity and godly Love this being one use of Baptism amongst others to distinguish Christians from other Sects 1 Cor. 12.13 and to knit the hearts of Christians together in a holy Communion 1 Cor. 12.13 Seventhly and Lastly One God and Father of all who above all things delighteth in the Unanimity of his Children Mal. 2.10 Have we not all one Father saith Malachy Yes we have Why then dissent and jarr we can we think it a matter pleasing unto God Is it not one of those six things that God hates Pro. 6.19 Discord amongst Brethrens Prov. 6.19 We are Brethren both by the Father and Mother's side and it is a shame for Brechren in nature to be separated in Affection so much more sinful and shameful for those whom Grace hath joyned whom one heavenly Father Faith and Religion hath coupled to be be disunited and make a breach in the Body of Christ Gen 13.8 Let there be no strife between me and thee said Abraham to Lot for we are Brethren The very name of Brotherhood is an Argument of Unity and hath a sweet violence to perswade Abraham could find no such enforcing motive to peace as it Moses used the like Argument to those two Hebrews that were striving together Fall not out said he for ye are Brethren Act. 7.26 And when the Servants of Benhadad observed the word Brother to come from the mouth of Ahab they hastily laid hold on it as an excellent praeparative to the setling of those differences which were betwixt those two Princes 1 King 20.33 1 King 20.33 But how little doth it prevail in these daies We find that true which Solomon speaks by woful experience Pro. 18.19 A Brother offended is harder to be wonn then a strong City and their contentions are like the Bars of a Castle Prov. 18.19 The War that is betwixt spiritual Brethren is almost irreconcileable our dissentions are like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great Gulph spoken in the Gospell through which there is no passage of meeting Let us be earnest with God Luk. 16.26 Ezek. 37.7 that he would shew his power in the compounding of them it is he alone that must do do it the Wind of his Spirit must blow upon these bones before they ever come together To these seven Motives used by the Apostle tending to Unity more might be brought both from the good of it and the ill or discord But I have been somewhat prolix already in this Use but the Usefulnesse thereof may excuse me I have out a word or two to say more and so I shall dismiss the Point If the Church be but One One entire Body made up by the Collection and Aggregation of all the Faithfull Use 3 unto the Unity thereof then it must follow for our comfort that we may claim a right one in another to care one for another pray one for another and have Christian Communion one with another as the naturall Members of the Body have in the the Body In all Church Ordinances and Rites we may claim and Interest for our Salvation 1 Cor. 12. 1 Cor. 3.21.22 In the Gifts of all God's Ministers we have a Right and Title and may as occasion shall be offered make use of them The Priviledges of the Catholique Church the Communion of Saints the Forgiveness of Sins the Resurrection of the Body and Life everlasting all are ours None of us that are of the Body neither Particular Persons nor Particular Congregations are to work as severall divided bodies by themselves but as parts conjoyned to the whole all of us are as in a shop when one servs this Customer another that to bring to the common box and in imploying of our gifts to aim at the good of the body for every one within the Church hath such a Relation unto and dependance upon the Church as parts use to have in respect of the whole which is full of comfort and encouragement being well digested But enough hath been said concerning this speciall property of the Vineyard's Unity Now briefly of the Owner 's peculiar Interest and Propriety therein It is His Vineyard How His Quest Is he the Owner and Possessor of no more but that and the Figg-tree mentioned thereon growing The whole Earth is the Lord's and the fullnesse thereof the round World Resp. Psal 24.1 and they that dwell therein saith the Psalmist Psal 24.1 and yet in regard of the Affection that he bears unto the Church he doth in a manner count himself owner of nothing but this The Church is the peculiar Inheritance of the Lord Doct. Deu. 32.9 Exod. 19.5.6 Isa 46.13 Ezek. 7.20 He doth more respect it that he doth all the World besides The Lord's Portion is his People Jacob is the Lot of his Inheritance saith Moses Deut 32.9 they are his peculiar ones Exod 19.5.6 His Glory Isa 46.13 his Ornament Ezek. 7.20 His Thorne Jer. 4.21 His Diadem Isa 62.3 Jer. 4.21 Isa 6.2 3 4. Reas 1. His Hepthzibah Isa 62.4 his onely delight is in her He hath chosen then from the rest of the World Onely the Lord had a delight in thy Fathers to love them and he chose their seed after them even you above all people as it is this day said Moses to Israell Deut. 10.15 The Lord hath chosen Zion Deut. 10.15 Ps 132.13 14. 1 Pet. 2.9 he hath desired it for his Habitation saith David Psal 132.13 14. Ye are a chosen Generation saith Peter 1 Epist 2.9 God chooseth for his Love and loves for his Choice they are called His by Election He hath purchased his Inheritance with a great price the whole world cost him not so much as his Church did it was bought with blood not as Ahab 1 King 21.15 who purchased Naboth's Vineyard by the cruell shedding of the right owners blood and unjust robbing of the right Possessor of it but by
11.19 Ezek. 17.24 Math. 3.10 7 17 18 19 12 33. The Resemblances are many take we notice of some First In respect of Shape A Tree hath its Root Trunk or Body Boughes Branches and smaller twiggs issuing from thence Man's Head is his Root his Body answereth the Trunk or stock of a Tree His Armes and Legs are his boughes and branches His Fingers and Toes the smaller twiggs Onely here is the difference Man is Arbor invâ—rsa 2 Tree turned upside down Arist Plat. Scalig. saith the Philosopher For the Root or Head of a Tree standeth on the Earth and extendeth iâ— self towards Heaven in the stock boughs and branches of it But man this Mystical Tree hath his Head upwards as his Root and his Branches and Boughs grow downward to the Earth to teach us saith one whence we have our sap moysture and nourishment not from the earth below as the Tree hath which was Esau's blessing Gen. 27.28 39. but from the dew of Heaven which was the blessing of Jacob Gen. 27.28 39. Secondly In respect of Growth there is some good Resemblance A Tree is first tender in the twigg them stiff in the stock and lastly withered and doating in the age of it So man in his Child-hood and Infancy is flexible easily enclining to vertue or vice Prov. 22.6 as he is taught and instructed like wax he is apt to receive any impression that shall be put upon him and as Pliny speaketh of the Firr-Tree the nearer it is to the Root the more smooth it is and lesse knotty So the nearer man is to Infancy and Childhood the less sinful and freest from vitious courses but when he once comes to be stiffened and confirmed in the strength of his stock by man-age then he waxeth more tough and violent in his courses 2 King 12.14 2 Chron. 24.17 as did Rehoboam and Joash the elder we grow usually the worse we are Adam was worse in his breeches then he was before so is it with his sinful posterity And as man growes thus in his youth so he is drooping in his age Let him be as strong as the Oake as tall as the Cedar as strait as the Pine-Tree as green and flourishing as the Lawrel or Bay-Tree when age sâ—iseth on him his strength is wenkened his tallnâ—sse â—bâ—â—â— his â—trâ—itnâ—ssâ—â—â—ooked his greennesse withered When Isaac waxed old his fight waxed dim when David waxed old Gen. 27.1 1 King 1.1 2 Sam. 19.34 Eccless 12.2 7. his naturall heat decayed when Barzillah waxed old his sen es failed and he became unserviceable In old age the Keepers of the house wax feeble the Pâ—llars of the house faint as Solomon excellently sets it forth Eccles 12.2 7. At hi jam mortui sunt said Milo looking upon his Armes when he saw the young Champions striving for masteries Thirdly There are several sorts and kinds of Trees some greater then other and some taller some straiter some broader some younger some elder some barren some fruitful so is it amongst Men All are not of the same same Rank and Quasity some are of high degree other low Psal 62.9 Jam. 1.9 Psal 62.9 Some exalted others brought down Saul was a tall Tree higher then others by the head and shoulders 1 Sam. 10.23 Luke 19.3 2 Sam. 14.25 2 Sam. 4.4 Zacheus was a low Tree lower then the people by head and shoulders Absolom was a goodly green strait Tree none in Israel to be compared with him for beauty Mephibosheth was a tree lame and crooked from his Childhood by a fall that he god out of his Nurse's arms Some are fruitful others unfruitful Of which more hereafter Fourthly In respect of Outward State and Condition the Resemblance holds High Trees are subject to greatest dangers being exposed to the violence of the winds blasts of Lightning the dints of Thunderbolts and usually the higher the lesse fruitful Low Trees are subject to the browzing of Beasts trampling down with feet and twenty other Annoyances The Tree of a middle Stature is usually safest and beareth the best fruit Thus it is with Man Those in high place lye open to the winds of alteration to the lightnings of Dysasters 2 Sam. 1.19 to the thunderings of envy and malice How are the mighty overthrown said David in his Epitaph for Saul Oh! how are they fallen how often are they split with the weight and greatnesse of their own boughes Psal 123.4 Psal 10.9 Prov. 19.4 7 22 22. Isa 3.25 Those of low estare are trampled upon and scorned their souls are exceedingly filled with the scorning of those that are at ease and with the contempt of the proud where the hedge is lowest every one will be trampling over Who more wronged than the Widdow and Fatherless The mean estate hath alwayes bin found to be the best and safest such are beneath envy and above scorn This Agur preferrs to either extream Prov. 30.8 and of this Rank are those poor that receive the Gospel Prov. 30.8 Math. 11.5 1 Cor. 1.26 or were Gospel lized Math. 11.5 So 1 Cor. 1.26 Not many wise men according to the flesh not many mighty not may noble are called but those of lower rank and quality yet not of the lowest for experience makes it good that those who are of the lowest rank of all are most graceless Fifthly Trees are not without their diseases as Pliny sheweth not is man without his Plin. lib. 17. c. 24. The same Author tells us that to that time 300 several diseases were discovered which man was subject unto some Philosophers say 2000 and that there is 200 to which the very eye of man is incident Sure I am there is no Tree subject to so many diseases as the body of man is Besides those two worms which lye at his Root Day and Night which will kill the Tree in the end and be the destruction of it Lastly In respect of the Vse Man may be resembled unto a Tree some Trees are for building others for burning being once felled So it is with all mankind being felled by death some are for the building up of that house which is not made with hands 2 Cor. 5.1 Heb. 6.8 2 Cor. 5.1 others for fewel in Hell their end is to be burned Heb. 6.8 Other Resemblances we might acquaint you with but I must observe measure Let not this that hath bin said be passed over without some usefull Application We read Mark 8.24 that when the Blind-man began to recover his sight Use Mark 8.24 Explained he saw men walking like trees that is saith Beda he saw the formes of men but by reason of the dimnesse of his sight he could not discern any lineaments of their bodies As if he should say I see a weak and confused glimmering of men which seemeth to me rather trees then men This say some is not without a Mystery such is man's blindnesse that we look no otherwise upon men then
we use to do upon trees This man we commend for his strength another for his stature a third for his spreading branches and thereupon saith Chrysostome Chrys Hom. in Psal 150. if thou seest a goodly tall man do not admire him for trees also are of a great tallnesse and if thou seest a man great in wordly estate do not gaze upon him it is but worldly greatnesse that is in him But I may safely say that he is blinder then that blind man who doth not see himself in some sense and others likewise walking like trees on Earth Thou art now tall and high in a prosperous state and condition green and flourishing be not secure thou knowest not how soon thy top may be taken off thy goodly branches shred and lopped thy trunk and body felled by the Axe of Death which it may be some long for that they may gather some of the chips that flye from thee at that time Art thou of a low condition and mean rank yet thou art a Tree and must prepare for Winter stormes and alterations No man continueth at one stay in the midst of Life we are in Death many of those violent storms which taller trees do meet withall thou mayst escape but all thou canst not whilst thou hast thy growing and abiding on the Earth Man that is born of a Woman Job 14.1 hath but a short time to live and is full of trouble Thou hast now the favour of Great of men Princes and Potentates of the World in whom thou trustest under whose shadow thou refreshâ—st thy self and in whose boughes thou buildest thy nest yet remember these are but Trees their leaves will fade and they themselves must give way to the stroak of Death and what becomes then of all the Birds Nests that were built in their Branches Dan. 4.14 Dan. 4.14 And this is the very Argument that David bringeth to disswade from trusting to Worldly greatnesse their breath departeth and they returning to their Earth all their thoughts perish It may be Psal 146.3 4. thoughts they had of doing thee good but all comes to nothing they dye with them In short remember what you read Jonah 4.6 Jonah 4.6 God by his power and providence raised on the sudden a little tree out of the ground in the shadow whereof Jonah took exceeding delight and pleasure for that with the leaves thereof he was defended from the scorching heat of the Sun but the joy he took therein lasted not long for by the morrow-morning the next day the life of that green plant was destroyed by a little gnawing worme so that it proved dry and withered and his de ightful shadow vanished Abbot on Jon. Lect. 48. What kind of Tree that was we will not dispute It hath bin done by some Learned Expositors to good purpose albeit as one of them saith unlesse there be some second Adam King on Jon. Lect. 45. to speak his mind or another Solomon who was able to speak of the Trees from the Cedar to the Hysop the controversie will not be ended Be it what it was I onely allude unto it There is no man but hath his tree or gourd something in the shadow whereof he solaceth himself as Ahsuerus did in his Princes and Servants Esth 1.3 4. Dan. 4.30 Isa 39.2 Luke 12.18 and the riches of his glorious Kingdom Nebuchadnezar in his goodly Buildings Hezekiah in his silver and gold and spices in the house of his Armour and Treasuries The rich fool mentioned in the Gospel in his great Crops and spacious Barnâ—s But they forget the worme some messenger of the Lord of other either sicknesse or bands or death which will smite this Tree and give it a mortal stroak as if a workman had come with his Axe to fell it and lay it on the ground In that Tree or Ivie saith a very Learned Divine Dr. John White senat the Spittle speaking to rich men behold all your State or Riches Let the greatnesse and pleasure of your mind be the greennesse of it Let the encrease of your wealth be compared to the growing of it Let your Tenants and Children and Followers be the leaves of it Let your peace and contentment that you take there be as the shadow but then again remember the withering of this Tree the worme that bites it is death the fading of it is the decay of your estates when you shall be spoyled of all you took pleasure in The winde that smote Jonahs his head is the misfortune that may blow upon you and his grief is the sudden astonishment of mind that shall take you when all this comes The like may be said of all other worldly delights Job 24.20 which are but the shadow of that Tree which shall be broken or blasted Thus much in the general as it was a Tree let us now take a more particular notice what kind of Tree it was and of what quality Fox Kind it was A Figg-Tree Text. It was no ordinary nor trivial Tree but of a noble and generous kind called upon by other Trees to be King over them and brought forth sweet and delicious fruit Judg. 9.10 Judg. 9.10 By which Figg-Tree the Jewish Synagogue is especially meant and to them in a more strict sense it is to be applyed but Communiratione in a general consideration every Christian Congregation yea every individuall person of such a Congregation is intended as being concerned there in Why a Figg-tree should be mentioned rather then any other Tree some Reasons may be rendred as this in generall The Figg-tree was very common in Judea Mald. in loc and frequently planted in their Vineyards for that the Vine delighteth much in its neighbourhood and shade and thence is it that we so frequently find them joyned together in the Scripture Dent. 8.8 1 King 4.25 Psal 105.33 Joel 1.7 2.22 Amos 4.9 Hag. 1.19 More particularly In reference to the Synagague of the Jews and that State The Figg-tree above other Trees did best set forth their condition The Figg-tree is a succulent Plant full of leavs and luxuriant Branches so did that Nation come out Rarrard in loc and spend its sapp in outward Observations and Ceremonies contenting it self with the fair leavs of outward profession crying out The Temple of the Lord the Temple of the Lord Jer. 7.4 Isa 29.13 Mat. 15.9 drawing near with their Lips when their Hearts were farr off Again The Figg-tree is the first that buddeth but the last whose fruit is ripe The Jews budded long before the Gentiles Rom. 11.25 26. and it is to be prayed for that the time of their ripe fruit may be hastned but the fullnesse of the Gentiles must come in before their ripening can be expected as the Apostle shews Rom. 11.25 26. As yet there is an emptinesse amongst the Gentiles both in regard of number Parr his Comment on Rom. 11.15 and in respect of Grace
the Bonds of civil right and society An excommunicate Magistrate remaineth a Magistrate still and must be so acknowledged and obeyed So Ambrose obeyed Theodosius whom and when himself had excommunicated This censure onely makes them as no Christians not as no Magistrates Secondly It looseth not from the Bands of common humanity but that every thing must be administred unto such a one as is necessary for the preserving of his Life Rom. 12.10 If thine enemy hunger Rom. 12.10 feed him if he thirst give him drink Thirdly This censure takes not away natural right Such as are of the Family in consangunity or affinity must perform all duties to such a one which such a Relation hath made his due the House Bed Table must not be denyed to these from whom it was due before this Censure He that was a Brother before remaineth a Brother though not a Christian-Brother Fourthly This censure looseth not the Bands of all spiritual society but that notwithstanding it we may and must love the excommunicate in the Lord we ought to pray for him though not with him we must admonish and rebuke him still and upon his Repentance receive him like a Brother as before But this censure takes a man off first from all Communion with God's people in the Word Math. 6.7 Sacraments and Prayer and renders such a one as a Dog or Swine for whom these holy things are unmeet Math. 6.7 Secondly It taketh a man off from converse so far as necessarily we are not bound unto them So John the Evangelist finding Cerinthus in the Bath skipped out of it and such was the carriage of Polycarpus towards Marcion as witnesseth Irenaeus Sixthly The scope and end of this censure is first in regard of the Offender the salvation of his soul and recovery of him 1 Cor. 5.5 1 Thes 3.14 and that 1. by bringing of him to shame 2 Thes 3.14 2ly by working sorrow in him for his sin for the destruction of his flesh and fleshly corruption which is the ground of true Repentance 3ly That his spirit may be saved in the day of the Lord. Secondly In regard of other members of the Church that they may not be corrupted and infected 1 Cor. 5.6 1 Cor. 5.6 There is great danger in the rest of the Church to retain such wicked men in their society Better that one member be cut off Bald. Cas Cons 1134. then that the whole body perish Seventhly and lastly Vpon Repentance and manifestation of it there must be a receiving 2 Cor. 2.6 7 8. The manner how see 2 Cor. 2.6 7 8. By this you may perceive what a great Maim it is in any Church where this rod is either not used as at this day amongst us or where it is not used aright which was a great blemish and scandal to our Church when it was used being sent out for trivial causes and compounded-for before the Congregation was satisfied the keyes were too oylie being chiefly used to open a door for Mammon to fill the purse and to make men stoop before pride and affectation of Dominion so that it was become a word In nomine Domini incipit omne malum And by this you may perceive how severe a sentence it is to be justly cast out of the Church Other sentences reach unto our Bodies Goods or Liberties this to the Soul by other sentences we are committed to the Jayle but by this to Sathan which is worse then to be clapt up in the vilest Dungeon for although it damne not a man yet it damms up that man's way by shutting him out of that Church through which he must go to Heaven which being so great a danger let every one take heed of falling into those sins that may draw on him this censure for however it be lightly and slightly set by Math. 18.18 19 20. yet that sentence that is justly pronounced on Earth is ratified and confirmed in Heaven if Scripture may be believed Math. 18.18 19 20. And so we have done with the Subject considerable in this Proposition now we come to the Predicate He came and sought fruit thereon and found none Two things Text. we are here to take notice of First the Owner's Visitation of this his Vineyard and Figg-Tree He came Secondly his Acquisition He sought fruit thereon and found none Of the first his Visitation He came The Prophet David having spoken of Gods planting his Vine Psal 80.8 Psal 80.8 14. speaks afterwards of God's visiting his Plant verse 14. And indeed the Husband man or Viniâ—or's duty conâ—ists principally in these two Particulars so here we find After this man spoken of in the Parable had taken paines in planting this Figg-Tree he comes and visits it expecting to find some fruit of his Labours so Christ came first Personally in the dayes of his flesh when he took Man's nature on him John 1.11 He came unto his own Joh. 1.11 albeit his own received him not of that coming speaks the Apostle Phil. 2.6 7 8. Phil. 2.6 7 8. And secondly He came Ministerially by his Deputyes and Servants whom he sent unto them Prophets and wise men and Scribes Math. 23.24 that is Math. 23.24 Apostles Pastors and Teachers so he calleth his Servants by the Customary names of that Country These he sent and by them came to gather his Fruit and Inn his Vintage as we have it more plainly expressed in another Parable which giveth light to this Math. 21.33 42. Math. 21.33 42. That you may hence learn for your instruction is Visiting followes Planting Doct. Where God hath planted a Church or People there will he come and visit that Church and People in a pâ—culiar manner Visiting is a coming to see how things are Act. 15.36 Acts 15.36 God is sayd to visit men when he comes amongst men to work a redresse of what is amisse and so in a special manner he visits his Church when he manifests his care and providence over it and comes to see the estate of it This may be gathered from that answer which the true Church gives to forraign Congregations who demanded of her Where her beloved was that they might seek him with her My Beloved is gone down into the Garden Cant. 6.1 2. into the Bed of spices to seed in the Gardens and to gather L llies that is amongst the Assemblies of his people the Garden of his own planting there you shall find him walking there he is solacing him self with those fruits of righteousnesse which they bring forth unto him Cant. 6.2 And the Church complaining of Christ's absence so long from her is told by him in the same Chapter that he went down into the Garden of Nuts Vers 11 to see the fruits of thâ— Valley and to see whether the Vine flourished and the Pomegranate budded as if he should say Thou complainest of my benâ—e O my Church But there is no cause for I was but walked
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
was the Figure saith one the other nine the Cypher thus you have heard the point largely proved now hear it applyed Our English Nation stands deeply guilty of this sin God hath done as much for us Use 1 as ever he did for Israel he hath chosen us out from all the Earth and severed us after a sort from all the World Toto dâ—visos â—â—be Britamos that we might be a pattern of his bounty He hath setled this our English Vineyard in a very fruitful Hill eminently Fat and Fertile richly provided of all fruitful Commodities Insomuch that as Pliny the younger writes of Aegypt Plin. in Faâ—â—gyr She was wont to bâ—ast that she owed nothing to any Forrain streames for her fertility being aboundantly watered by the sole inundation of her own River Nilus The same may this our little Iland say in some sort for she hath moysture enough in her own shell Other Nations stand in more need of us then we of them We have bin throughly fenced in as the mount was within the Râ—yles with the hedge of divine protection which hath bin as a brazen wall about us Never had Land more convincing proofs of Omnipotent tuition both against Forraign Powers and Home-bred Conspiracies than ours It is hard saith a Reverend Prelate of our Church who hath wrote a whole discourse of this Subject to find any Precedent even amongst the people of God B. B. Carleton his Thankful Rememb of God 's mercies Epist Ded. since the time wherein God shewed his miracles in protecting the people of Israel that for so many years together have bin continually preserved and delivered from so many so cruelly intended so dangerous assaults as we have bin He hath picked the Stones out of this his Vineyard Those Popish Laws and Statutes which did inhibit the worship of the true God together with those false Doctrines of Popery and Heretical pravity wherewith this our Land and Nation was formerly tainted and made us a true Orthodox Church eminent for puriâ—y of Doctrine and reverend administration of the Sacraments He hath planted this his Vineyard with his choysest plants Princes of the best for Learning and Piety Judges of the best for Prudence and Gravity Divines of the best for Soundnesse and Integrity c. All of the best and choysest insomuch that no people under Heaven were able to compare with us herein Nor hath any Watch-Tower in the Christian World bin better furnished with vigilant and careful watchmen than this which he hath in his English vineyard Other Nations excell us in Glorious Buildings Temples c. but for Pulpits England hath the praise Nor do we want a Winepresse therein godly and wholesome discipline in the execution whereof when man hath failed he hath turned the screw himself following us sometimes with Famine sometimes with Pestilence and lately with the Sword that what is in us might be made known and that he might fetchout such juyce as might beseem Repentance and new Obedience And now Israel what doth the Lord thy God require of thee as Moses sometimes said so may I say to thee O England Deut. 10.12 Something Questionlesse is expected that should be returned though not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Recompence for these Favours yet as Testimonies and signes of Thanksfulnesse to so good and gracious a God who hath so well deserved of thee which cannot be lesse then fruit I looked for Grapes saith God of Israel such as in Nature Quality and Quantity Isa 5.4 may be something answerable to his Love Care and Pains bestowed The like looketh he from us without doubt but what findeth he what return have we made unto him Have we not with Israel despised the pleasant Land Psal 106.24 Psal 29.11 Psal 122.7 Psal 106.24 That blessing of Peace tâ—e Câ—ild of Heaven and Plenty the Child of Peace wherewith God hath promised to bless his People Psal 29 11. and for which David so earnestly praâ—ed Psal 122.7 It hath bin undervalued by us and vilified a noâ—gst us And the sword one of the deadlyest arrowes in God's quiâ—er preferred The fence which hath bin made about us we have plucked up with our hands and trampled upon with our feet God's Laws are openly transgressed and Mans's Laws cannot be heard for the noyse of Drumms and Cannons our discords and contentions have â—ayd open a wide gap both for the Bear of the Wood and for the Fox of the Field â—oenter Those Stones of Popish Doctrine and Heresie cast out and exploded by our Church long since are cast in again and whilst we seemingly drive our Innovation and Popery at the foredoor we let it in at the back and have proved our selves to be the best Friends to it that it hath found in England these many years Our Watch-Towers have bin empty through our own wickednesse and cruelty how many of Gods faithful Watchmen have we beaten and buffeted slaundered and pillaged cast out and Imprisoned killed and murdered for a constant discharge of their dâ—ties in telling Israel of their sins and Judah of her transgressions Our Winepresse is broken down in respect of humane Discipline and whereas we complained of a bad one now we justly may complain for want of One God indeed hath set up his Presse amongst us he hath scruzed us with many Judgments and Afflictions but if you would know what liquor comes from us take a taste from the mouth of a Prophet What he said of Israel is too too true of this our English Nation Hos 4.2 The Lord hath a Controversie with the Inhabitants of the Land for that there is no truth nor mercy nor knowledge of God in the Land Hos 4.2 3. What then Swearing Lying Killing Stealing Whoreing and so we break out into horrible outrages so that blood toucheth blood murtherers are so frequent that there seems to be no intermission of blood shed Is not all this spoken of our times think you Exod. 7.20 24. The waters of Aegypt being turned into blood were loathsome to the Aegyptians so that they could not drink thereof Exod. 7.20.24 and whose soul doth not loath to taâ—e of such liquor I spare to speak of the Pride Avarice Luxurie Contempt of Gods Ordinances Violation of his Sabbaths that is generally to be found amongst us These be the fruits wherewith we requite God for all his mercies in planâ—ing fencing weâ—ding watching over us O â—elt it not in Gath 2 Sam. 1.10 How happy had it bin for us if we had not given advantage to our enemies to censure our Profession for these our foul enormities This is a Lamentation and shall be for a Lamentation Ezek. 19.14 Ezek. 19.14 But what is generally said o fall is as good as not spoken at all I must weave my net a â—ttâ—e closer it I would fish successefully Who is there amongst you all that hear me that can wash his hands from the guilt and stain of this base
116.2 The word of God will help those that are inquisitive and give directions and the Works of God will furnish us We read in the Gospel of a Fish that brought money in the mouth to Peter Math. 17.27 wherewith he payed Tribute Math. 17.27 There is not a Fowl in the Heavens a Fish in the Sea a Beast on the Earth not any worm that crawles upon the Earth but brings something in the mouth of it to help a thankful heart towards the payment of that Rent which is due to God Persius found it in a foal Toad which when he saw he wept and being asked the reason why he wept he answered he bewailed his Ingratitude who served not the Lord as he ought who had made him a Man and not a Toad Thirdly He is not alwayes unthankful who doth not Par Pari referre recompence a benefit but he would not although he could Furnius told Augustus who had multiplyed favours on him that in one thing he had damnified him yea undone him You have done so much for me saith he that I must live and dye unthankful that is without shewing my thankfulnesse by equivalent recompences Fourthly Where there is an endeavour and desire to testifie the thankfulnesse of our hearts and to make requital in the best manner that we can God accepts of it We read that the Grecians in a great solemnity did present to Philip of Macedon many goodly gifts amongst others a Painter presented him with his own Picture in a Table set forth with many Pearls and Jewels artificially drawn and over every Jewer was inscribed Vellem hoc I would I were able to give such gifts as thâ—se So saith the Thankful heart I would I could render more and better To be thankful in affection when there is no more in our Power is true thankfulnesse which hath ever a care to professe and perform so far as it can Fifthly Where other abilities are wanting let us still make our thankful acknowledgements I can never give to God sufficient thanks said the moral man yet I will ever acknowledge that I cannot give Him thanks sufficient Sixthly And having nothing else to give give him thy self as Aeschines did to Socrates who receiving great rewards from his Schollars for his reading to them This Aeschines being a poor Auditor of his and having nothing else to give told him Quod unum habeo meipsum tibi dono c. I bestow my self upon thee having nothing else to give thee this Socrates took so kindly that he answered him Habebo curam ut te tibi reddam meliorem quà m accepi I will have a care to restore thee better to thy seâ—f than I received thee To this return we are exhorted Rom. 12.1 Rom. 12.1 And it will be to our great advantage to make such a Retribution unto God To conclude I have read of a poor Spaniard of Sevil to whom a Father of the inquisition sent for some Pears growing in his Hort-yard Mr. Thomas Fuller The poor man presently for fear pluckt up the Tree Root and Branch with all the fruit thereon and sent him What sudden fright and fear made him to overdo c. let our Cordial Gratitude to our good God cause us to do most chearfully to offer up the whole man unto him Soul and Body Oh! that God might find such a return from us then would it not be said of us as of this Figg-Tree He came and sought fruit thereon and found none I have yet one word more to say to you from the point propounded Use for if God be so ill requited where he hath well deserved let us not think strange nor be discontented if we meet with the same measure David complained much of it Psal 35.12 and elsewhere Psal 35.12 So in these dayes it is a general complaint Never any say some were so dealt withall So sometimes a Father complaining of a wretched Son Never I think had Father such a Son as I have The Son straightway replyes yes my Grandfather had Thou mayest apply this unto thy self consider how ungrateful thou hast bin unto thy God and it may cause thee to bear patiently the injuries that are offered to thee in that kind But I forbear pressing this having held you very long in the point but the necessity of it may excuse the prolixity it being one of those sins which make the times so perillous 2 Tim. 3.1 2 Tim. 3.1 Then said he unto the Dresser of the Vineyard Behold Text. Vers 7. these three years I come seeking fruit on this Figg-Tree and find none Cut it down why cumbers it the Ground c. The former Proposition is here Prosecuted and the manner of proceeding with this barren Figg-Tree is in these and the words following specified wherein we have First An Expostulation with the Dresser of the Vineyard about the Barrennesse of the Tree in the words now read Then said He c. Secondly The Intercession which was made by the Dresser on the behalf of that Figg-Tree vers 8.9 In the Expostulatory part we shall take notice First of the Person Expostulated with The Dresser of the Vineyard Secondly The Subject matter of it Behold these three years I come seeking fruit on this Figg-Tree c. We begin with the first Then said he unto the Dresseer of the Vineyard Text. This Dresser was an Angel saith Athanasius So Theophylact conceives it may be understood It is true the Angels pitch their Tents about the Vineyard of the Lord and do many good offices unto it and for every Figg-Tree planted in it yet we do not read that they Digg about it and Dung it as this Dresser mentioned in the Text promised to do most conclude The Ministers of the word and Sacraments are the Dressers of the Lord's Vineyard Doct. To them God hath in a special manner committed the care of it and put them in trust to tend it and to dresse it and that shall be our Note God himself is said to be the Husbandman of the Vineyard John 15.1 Joh. 15.1 John 18.30 Jer. 1.10 18 9. Ezek. 3.17 Math. 28.19 16 19. Joh. 20.23 1 Cor. 3.9 Eph. 4.11 2 Tim. 4.2 1 Pet. 5.2 3 Heb. 13.7 Quest 1. And Christ the Master-Dresser for He and His Father are one John 10.30 But notwithstanding this in a Subordination the Ministers of God in their several times and places are truly said to be the Dressers of it So were the Prophets in their dayes Jer. 1.10 18 9. Ezek. 3.17 And the Apostles and Evangelists in theirs Math. 28.19 16 19. the Keyes of the Vineyard is put into their hand John 20.23 1 Cor. 3.9 And so We their Successors in ours Ephes 4.11.11 To us is the like charge given that we take the like care 2 Tim. 4. 2.1 Pet. 5.2 3. Heb. 13.7 we are joyned in the same holy work albeit in an inferior order But why doth the Omnipoâ—ent God depure frail
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
one is to be in ill Company To converse with the World leaves filth and soyle upon us as when we are amongst Collier but to converse with God which our Calling requires leaves a sweet smell of Heaven behind and a dye and colour of another World which cannot be rubbed off To hear a Minister discourse of the Earth and things Earthly to talk loosely and carnally gives great cause of suspition that such a one is very seldom in converse with God at least hath not bin lately with him Here is a Vaile indeed before the face that should shine but whether the face of such or vail of such is most hated of God is questionable Use 2 You that are our Hearers should be instructed and advised from hence to resort unto God's Ministers and take counsel of them and be directed by them in the things of God We are all sick of an Athenian humour and doate on nothing more then secrets and are very inquisitive after the knowledge of Sâ—ate affaires Resort unto your faithful Pastors and Dressers advise with them they can and will acquaint you with such secrets as no wit of man is able to find out no affoardment of Nature no Mystery of Art no Secretary of State can reveale and make known unto you Christ that had it from his Father hath revealed it unto them that they might discover it unto you We speak the wisdom of God in a Mystery saith the Apostle even the hidden wisdom 1 Cor. 2.7 8. which none of the Princes of the World knew this is that which God is pleased to make known by our Ministery In all our doubts about soul affaires resort to them for Resolution Without controversie 1 Tim. 3.16 great is the mystery of godliness saith the Apostle 1 Tim. 3.16 the mystery of godlinesse should be without controversie yet a World of controversies have risen about it many of which every Christian is not bound to trouble himself withall for without all controversie there are many in Heaven that never studyed controversies notwithstanding there is none that hath a care to know God's will but shall have occasion to question much about what they read and hear as did the disciples often And it is very necessary to seek for Resolution in such cases Mar. 4.10 7 17 10 10. Luk 3.10 14. Act. 8.34 1 Cor. 2.16 Isa 21.11 12. Now to whom shall we go but unto such as God hath revealed himself unto Who hath known the mind of the Lord that he might instruct him But we have the mind of Christ In matters of Danger as well as Doubt advise with these and take warning from them Watchman what of the Night Watchman what of the Night they can tell you the morning cometh and also the night and they will rightly advise you If you will enquire indeed enquire you Return and come Isa 21.11 12. These stand upon the Watch-Tower and questionless if they be not asleep see more then those that stand below in the Valley 1 King 18.44 Had any other then Elijah seen from Carmel a Cloud arising about an hands breadth they could not have warned of a storm coming but the finest tempers are most sensible of change of weather But Ministers have not such certain knowledge of the mind of God as formerly the Prophets and Apostles had Object to whom God did infallibly make known his mind nor that Familiar access unto him It is true that in these dayes we have not that open access to God which the Prophets had Resp to receive immediate instructions from his own mouth But we have saith St. Peter a more sure word namely the holy Scriptures given by inspiration of God 1 Per. 1 19. 2 Tim. 3.16 And these shew what sins do most offend God and soonest pull down Vengance from God And in particular what sins they are that cause God to punish with Sword Famine and Pestilence On which ground many of God's Ministers observing the sins of this Nation foretold that which we have felt to our cost albeit they were but little regarded which had they bin we should not have sustained or gained this loss as St. Paul said to the Centurion Acts 27.21 And yet they tell us Acts 27.21 that unless we Repent of our evil wayes heavier things will befall us then yet have done One wo is past Rev. 9.12 but two woes more there are to come for God will not be out-mastered Make not a mock at their warnings as the old World did at Noahs and Lot's Friends at his A friend knows by the very looks and gesture of his Friend Numb 16.46 Veritas loquendi grande praesagit malum Lactan Instir l. 4. c. 26. Vives de caus Artic. corrupt lib. 1. Exod. 10.7 Jer. 11.7 19 21. what a stranger or an enemy knows but by his actions So it was with Moses Numb 16.46 And so it is with God's faithful Ministers out of the acquaintance that they have with their Masters proceedings they know that evil is intended against us I know what Lactantius spake of his times our times have verified Truth doth presage great evil to the speaker And that of Vives is most true Men dare not speak what you are bound to know It is dangerous to teach what is honest to learn if they speak truth to this wicked Generation they must look to be questioned for their Liberties it may be lives as other of Gods Prophets have bin before them If they foreâ—ell Judgments they shall be accused as the Authors of them Exod. 10.7 As if the bathing of the Ducks in a Pond were the cause of that fowl weather which follows after And hence it is that some timerous Watchmen become Consonants their people are as the Vowels whose sound they follow But this may not be When the people would needs go up Moses would not stirr a foot Numb 14.42 for that the Cloud stirred not nor may we consent where the word warrants not Should we approve your wicked wayes and sinful undertakings or not reprove them Judgment would be never the further off from us nor you but come on more swiftly Hear a Story There was a City which stood in some fâ—ar of a Neighbouring Enemy It was often given out to the terror oâ— the Citizens that the Enemy was at hand but it proved not so whereupon Command was given upon pain of death that none should dare to speak any more in that kind and raise up such rumours as the approach of an enemy Not long after the Enemy came indeed besieged assaulted and sacked the Town And this Epitaph was made upon the Ruins of it Here stood a Town that was destroyed with silence When people say to their Prophets Prophesie not unto us Mic. 2.6 they are near to ruine It is dangerous when a City is in hazzard to tye up the Alarum Bell to be regardless of the watchmans warnings and take no notice of the firing
of their Beacons Happy we if we would take warning Proceed we now from the Persons between whom the Expostulation was to the subject matter or substance of it Behold these three yeares I come seeking Fruit on this Figg-Tree and find none Text. Cut it down Why cumbers it the ground Wherein we have first an Accusation or sad complaint of it Secondly a Commination or severe sentence denounced against it In the former the Complaint we may take notice First of the Manner Secondly of the Matter thereof The manner of it intimated in that Adverb of Demonstration or note of Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold which calls for special regard for whereever we find it and we find it frequently in Scripture at least six hundred times if some be not mistaken in the account it is ever placed before matters of great weight and moment very good or very ill Some resemble it to a Beacon set on a Hill to give warning to the Country It is like a Sea-mark say others to direct the sayler how to steer and which way to direct his course that he may safely arive at the harbour Holy Bernard calls it Notam stelliferam a starry-note a note that doth point out some rare matter like a Hand or Sâ—arr in the Margent of a Book pointing and directing to some remarkable passage and of great consequence or as the Starr which at the Birth of Christ stood over the House and pointed to the wise men where the Babe was Others resemble it to John the Baptist evermore the Van-currer of some excellent matter It is used in three cases principally First when some admirable thing and of great note is presented to the Eye as Joh. 1.47 19 5. John 1.47 19 5. The strangest sight indeed that ever mortal Eye beheld This is Ecce Indicantis an Eye Ecce Secondly When some remarkable matter is commended to the Ear which with the bodily Eye cannot be beheld as Isa 7.14 Mat. 13.3 1 Cor. 15.51 52. Isa 7.14 Math. 13.3 1 Cor. 15.51 52. this is Ecce Annunciantis an Eare Ecce Thirdly It sometimes implyes both these and calls on us for a serious attention and consideration and due regard of what is seen and heard as Math. 21.5 this is Ecce Meditantis Math. 21.5 an Heart Ecce And so it hath a double work the one without doors preparing the Ear to hear or the Eye to see what is said or done and presented to one or both as John 19.27 Luk. 2.10 11. Lament 1.22 1 Joh. 3.1 Revel 1.7 John 19.27 The other within doors stirring up the affections as the matter shall require either to Joy and Rejoycing as Luk. 2.10 11. Or to sorrow as Lament 1.22 Or to Love as 1 John 3.1 Or to Fear as Revel 1.7 And in this laâ—ter sense it is here in my Text to be taken Behold this Figg-Tree so as to lay to heart the wrong I suffer by its barrennesse Look upon it hear what I will say of it and regard it well And this exposition of the Word is given in Scirpture Math. 6.36 Behold the Ravens Mat. 6.26 Luke 12.24 interpreted by St. Luke Cap. 12.24 Consider the Ravens In a word It is but a word and yet the Epitome of that whole sentence Let him that hath ears to hear hear Let him that hath Eyes to see see Let him that hath any fear of God before his Eyes Behold and take special regard of what is delivered From hence we may take out this general Lesson Great attention and regard is to be given to matters weighty Doct. Deut. 32.1 2. Deut. 32.1 2. when Moses his Doctrine weighty and winning dropps as the Rain and his speech distills as the dew that it may soak and sink and showres on the herbs then both Heaven and Earth Prov. 8.6 8. must give ear and hearken So Prov. 8.6 I will speak of excellent things c. Therefore hearken and give ear Indeed all the words of Gods mouth are excellent as Solomon in the same Chapter speaks and highly to be regarded but some things are of special concernment which must especially be regarded by us And to things of that nature we are in a special manner incited in Scripture by two words especially the one Initial or in the beginning of a speech which is this in my Text Behold the other final at the end of a saying or sentence which is Selah used frequently in the Psalms albeit else no where but once or twice in Habakkuck Hab. 3.3 9. Cap. 3.3 9. But where-ever we read it it requires a stay stop or pausing time to consider seriously on the foregoing matter as if he should say Mind that The usual Incitement in the preaching of the Word used by Prophets Apostles and the Servants of God is Hear Hearken Attend Give eare c. as appears by divers Scriptures both in the old Testament Psal 45.10 49.1 Isal 1.2 7 13 46 3 51 1. Jer. 2.4 7 2. Hos 4.1 5 1. Joel 1.2 Amos 3.1 4.1 5.1 Mich. 1.2 3 1 9. And in the New Acts 2.14 15 13. Jam. 2.5 And our blessed Saviour did both begin and end his Sermons calling for Attention as Mark 4.9 23 7.14 Mark 4.9 23 7 14. This is a point that is very useful and may very well be pressed Vse 1 For it may be said of many Congregations This is a people that come nigh me with their lips but their hearts are farr from me Or as St. Mathew hath it Math. 13.15 This Peoples heart is waxen grosse Isa 29.13 Math. 13.15 and their ears are dull of hearing There is a marvellous unaptnesse and untowardnesse in the very best to attend to that which is of greatest concernment and much more in the worst that Judgment is upon many that is mentioned Math. 13.13 14. Great need we have of a Cynthius to pull us by the ears Math. 13.13 14. and awaken us Many a drowsie Hearer sits before us who as singing-men use to keep time by moving of the hand so do these seem to note every Observation with the nodding of the head Or if they be awake it is at the relation of some matters of lesse moment Erasmus hath a relation Deumbrâ Asini delivered out of Demosthenes the Oratour who discoursing of matters serious his Auditors fell most of them asleep he to awake them told them that he had a pretty Story for them At which news they suddenly started up He tells them of a young man that hired an Asse to carry some Commodities for him from Athens to Megara travelling in his journey in the heat of the Day he couched under the Asse to take the benefit of his shadow The Muletor who let him the Asse denyed him that benefit saying that he lett him the Beast to bear his burthen but he lett him not the shadow of the Beast the young
of the Lord is not before their eyes Such like querulous notes do abound And Secondly For such like Neglects and Omissions sad threatenings are frequently denounced against a People He that brought not the offerings of the Lord in the appoynted season Numb 9.13 Judg. 5.23 Jer. 10.25 48.10 should be cut off c. Numb 9.13 Meroz must be cursed for not helping the Lord against the Mighty Judg. 5.23 Yea whole Nations are threatened for not calling on Gods Name Jer. 10.25 Let him be who he will be He is lyable to the curse that doth the work of the Lord negligently Jer. 48.10 Thirdly For very Omissions men have bin not only threatened but punished severely As may appear in sundry Instances It was the not believing of God that kept Moses from entring into Canaan Numb 20.12 The not Circumcising of his Son Numb 20.12 Exod. 4.24 25 1. Sam. 3.13 1. Sam. 15.8 Deut. 23.4 Mat. 22.12 13. Math. 25.10 11. Vers 25. Vers 41. Mat. 3.10 7 13. had like to have cost him his life Exod. 4.24.25 Eli's not reproving his Sons lost him the Priesthood 1 Sam. 3.13 and the not slaying of Agag that lost Saul his Crown 1 Sam. 15.8 Moab and Ammon were bastardized and banished the Sanctuary to the tenth generation for an Omission because they met not Gods Israel with bread and water in the Wildernesse Deut. 23.4 It was the want of a wedding Garment that exclused the Guest from the wedding Supper Math. 22.12 13. For want of Oyl the foolish Virgins could not enter with the Bridegroom into the Bride-Chamber Math. 25.10 11. And the not imploying of his Masters Talent that cast the evil Servant into fetters Math. 25.25 and the not Visiting Cloathing Feeding of Christ's members that will condemn the World Math. 25.41 In a word every Tree that brings not forth good Fruit shall be hewen down and cast into the fire Math. 3.10 7 19. Reas 1 Sinful Omissions are not to be looked upon as bare Negations and Privations but as breaches of a Positive Law which commands the contrary we are not only commanded by God to abstain from evil but commanded to do good Every Negative includeth the Affirmative as every Affirmative doth the Negative This evidently appears by that Exposition which our Saviour gives of the Law Math. 5.37 c. Mat. 5.37 So that there is the like Reason of not doing good and of doing evil either way the Law is transgressed and against the one Deut. 27.26 as well as the other the curse is denounced Deut. 27. vers 26. The breach of the Negative brings Death and want of Obedience to the Affirmative excludes from Life Secondly Omissions proceed from Original corruption for it is that which makes us unapt for good and to leave undone what the Law requireth of us and being a fruit of Original corruption there cannot but be a great deal of guilt and iniquity in them Psal 51.5 Psal 51.5 David accounteth his Original sin as the corrupt fountain of all his impurities and he makes way to it with an Eccè Behold I was shaken in iniquity and in sin did my Mother conceive me Job 14.4 Verba Pelagii ut sine virtute â—a siâ—e vitio prâ—creamur anteque actionem propriae voluntatis id solum in homine est quod Deus condidit Rom 7.18 19 20 23 24 25. Now who can bring a clean thing out of an unclean Job 14.4 The Pelagians long ago denyed any such sin as Original or Natural corruption affirming that as we are begotten without Virtue so without Vice and before the acting of our own wills that onely is in man which God made Augustine took this heresie to task and very learnedly confuted it albeit it is since revived by the Anabaptist But not David alone but St. Paul likewise chargeth his Omissions as well as Commissions upon his corrupt nature Rom. 7.18 19 20 23 24 25. Thirdly And do we not professe our selves to be the Servants of the most high God now that Servant that will not do what his Master requireth of him what doth he else but despise and contemn his Master Not to obey is to disobey Nor will we take it well from our Servants if they should spend their time in idlenesse and doing nothing or excuse themselves in telling us that they have not plotted with Theeves to Rob us and Spoil us not set our house on fire nor served those who were our enemies c. We expect more from Servants then so we hire them to follow our work and do our businesse and not to sit still and forbear onely doing of us any mischief they are to do us good as well as no hurt It is true the best of God's Servants omit many things out of ignorance and frailty that God requires but a continual neglect and omission of open and enjoyned dutyes proclaimes open contempt Let us now apply this to our Use There are many that please themselves with a kind of Negative Divinity Use who may be awakened by this Doctrine A company of simple Ideots there are who blesse themselves in their harmlesse life they do no man any wrong they cannot be taxed with any grosse crime Luke 18.11 they are no Extortioners Vnjust Adulterous c. And it were to be wished that more amongst us could say so and that there were more civil righteousnesse and honesty amongst men than is Athanasius sometimes wished that there were more Hypocrites in the Church in regard that publique sins were more infections and offensive So say I in this Case But yet let such Negative men know that all this they say is not enough Isa 1.16.17 Psal 34.14 Rom. 20.9 Luke 16.15 Mat. 5.20 nor will it bring them to Heaven Ceasing from evil is but one step thither doing of good is the other which must necessarily follow if thou expectest Salvation That Pharisee whose outside onely had a fair shew his inside being full of filthinesse sounded the Trumpet of his own praise not onely for the Omissions-of evil but also for the doing of good Luke 16.15 whose righteousnesse if we exceed not we cannot enter into the Kingdom of Heaven Math. 5.20 And yet what aboundance of dead soyl may be found amongst us which brings forth nothing Idle wretches that sleep out the time of grace albeit their damnation sleep not who return all Heavens Raine and influence with a naked and neutral acceptation no way answering the Sender's hopes A barren Earth we call an unthankful earth a barren Heart is no lesse an unthankful heart as in the former verse you have heard Use 2 The best of us have great cause to be much greived and humbled before God for our omissions and neglects that we have bin no more fruitful in our places and diligent in our Callings that we receive no more good from the means of grace Dan. 9.6 10. then hitherto we have done Daniel bitterly laments this
no more work to be done whereby it is possible for thee to further or procure the Salvation of thy Soul If grace and mercy be not obtained within the compasse of Time it can never be had when the Tree is cut down it cannot be expected that any more fruit will ever grow upon it Eccles 11.3 As the Tree falls saith Solomon so it lyes if it falls fruitlesse it shall lye fruit esse and as Death leaves thee so will Judgment find thee Oh! what would the damned give think you to be now again upon the Earth in the Land of the Living how many dayes would they willingly spend and that in the most hard and difficult services that they might enjoy but one Year more Nay one Month one Week one Day 's time of standing as they did in God's Vineyard Might Time be carryed to Hell to be fold saith Benardnus de Sena a thousand Worlds would be given for one hours time if they had them to give Should God ask them would you be content to ly in fetters a hundred years in the darkest Dungeon on Earth and there be fed with bread and water Would you be content to be put to the Rack and suffer the most exquisite torments that ever any suffered in the World if you might enjoy on day one Earth or one hour's time so that by the well improving of it you might be within compasse of mercy How readily would they answer That or any thing else Lord that thou wilt impose so that we might but enjoy it And wilt thou be so foolish as now having life continued carelesly to waste this time which being past is irrecoverable Seventhly Consider how God in his just Judgment cutteth off sinners from enjoying the benefit of Time who make no râ—ckoning of it to profit themselves thereby as they ought and might have done according as we find it threatned Psal 55.23 Job 15.32 33 22 16 36 14. Psal 55. Job 15.32 33 22 16 36 14. The meaning is that they shall be cut off before they have attained to that age which they might have attained unto had they improved their time as they might have done and ought to have done David was affraid of this and deprecated it Psal 102.24 Psal 102.24 Take me not away in the midst of my dayes As if he should have said Lord I fear that for ill imploying of my time my life shall be cut off and shortened according as thou hast threatned in Judgment to inflict upon those who spend their time in wickednesse not regarding the worth of time which thou affoardest them for their good Bernard Tom. 2. Quadrag 2. Dom. Quadrag Ser. 17. I have read of a terrible and fearful accident which happened in a certain Village near to the Kingdom of Valentia which however it may seem incredible to us yet having so good and learned an Authour for it I shall relate it to you A young man of 18 years old having bin a very rebellious and disobedient Child and falling into many flagitious courses becoming at last a notorious Thief was apprehâ—nded and after due proceeding was condemned to be hanged in the open Market-place which sentence was accordingly executed on him The young man being dead and â—ill hanging on the Gallows most of the Town being present they perceived his beard to sprout out and much gray haire to grow and his face suddenly to wax wrinkled and withered so that he seemed to the Company to be as one of ninty years of age This accident the Bishop was acquainted withall who then resided in that Village he calling the People together humbly besought God that he would be pleased to reveal unto them the mystery and meaning of so rare an Accident which being done he said thus unto the People You see my Sons that this young man dyed at the age of 18 years who now appears to you full of gray baites as if he were one of 90 yeâ—rs of age and this is that which God would teach you hereby that after the course of nature he was to have attained to the age of Ninty but for his sins and disobedience the Lord hath cut off â—o many of his years as are from 18 to 90 and because this might be made manifest and apparent to all men he hath wrought this miracle before your eyes And this saith my Authour was made known to the Bishop by Revelation O be wary how you abuse the preâ—ent time of life by living in sin and wickednesse Eccles 7.17 Explained Be not over much wicked saith Solomon neither be thou foolish for why shouldst thou dye before thy time that is be not carelesse of falling into any grosse sin he that sinneth leaâ—t sinneth overmuch but yet the goodness of God is such saith Cajetane that he thinks not overmuch of it Cajetan in loc unlesse our negligence and willfulnesse be such as that it carries us from sin to sin into some heynous crime for that cause will God to cut thee off before thy time or as some render the words in a time that is not thine that is before thine Old Age for that is man's time of dying when the time of living according to the course of man's nâ—ture is expired neither feed thy fancy with hopes and promises of time to come saying as some do let me have this day and God shall have to morrow For as Bildad speaks of the wicked Job 18.10 The snare is layd for him in the ground and a trap for him in the way this thou mayest find in thy greatest mirth and jollity Thou mayest be taken suddenly in the trap and be enforced to suffer a sudden overthrow Eighthly Shouldst thou be suffered to live long upon the Earth yet thou must remember that a strict account must be given to God of all thy Time and how thou hast spent it It is a great Tallent that God will without question reckon with us for The Prophet Jeremiah in his Lamentations hath this passage Thou wilt bring the day that thou hast called and they shall be like unto me which words Lament 1.12 however they are propâ—rly to be understood of the Enemies of the Church on whom God would in due time execute those threatnings denounced against them and then their estates should be as sad as the Churches now was Bernard Tho. Aquin. Sap. 5. yet are expounded by some of the day of Judgment who read the words thus Vocavit adversum me Tempus the Lord called Time to witnâ—sse against me and we may make use of that reading For amongst other things whereof we are to be charged and burthened one will be Time and when all Creatures the Devils not excepted shall come and commence their suits against all sottish and senslesse Sinners accusing them and requiring Justice against them for the wrong they did both against the Creator and Creature by abusing them misapplying them and enforcing them against
have no Cloak for their sin Such cannot plead Joh 15.22 They knew not Had they known they would not have done it Have they not heard doth not Israel know saith the Apostle Rom. 10.18 19. Rom. 10.18 19. yes verily their sound went into all the Earth and their words unto the end of the World Noâ—e so deep in Hell as knowing-men Luke 12.48 Did not I warne you said Reuben to his Brethren Luke 12.48 Gen. 42.21 and you would not hear Gen. 42.21 So will God say to such as have haâ— the means and profit not Did not I tell you warn you advise you threaten you but you have despisâ—d all my wâ—rnings This presseth the oâ—scienâ—e with a hâ—avy weight of guiltiness Fourthly In respect of the proportion and correspondence that the account is to bear with the receipt the sin must be great By how much the â—reâ—teâ— the grace is Amos 3.2 by so much stricter the account must be Much gâ—â—ce receiâ—ed asketh for much duty anâ— gâ—eat duâ—y neglected must needs be great sin in the receiver and the greater sin the greater punishment Luke 12.48 â—o whom God gives much of him he requires much He requiâ—es a larger fruit or a larger punishment Let us now come to the Application of the Point Use 1 Hence we inferr thâ—t the sins of these Times are greater then the sins of the Ages that have bin before us And in these times some Places and in these Places some Persons must needs stand guilty before God of more sin then others in regard of the means which they have enjoyed above others The sins of the Jews were greater caeteris paribus then the sins of the Gentiles for in Jury was God known Psal 147.19 20. He hath not dealt so saith David with every other Nation neither have they known his Judgments And the sins of the Christian if other Circumstances be matches are greater then the sins of the Jews sins committed under the Law were not so great in God's account as those which are committed under the Gospel we have greater means and a clearer light Isa 25.7 2 Cor. 3.18 and a larger effusion of the spirit then ordinarily they in those dayes had they had but an aspersion of the Spirit a sprinkling of it but on us living under the Gospel there hath bin a powring of it forth in a very large and plentiful measure Acts 1.17 which greatly aggravates our sins and will inhance the reckoning Heb. 2.2 3 Heb. 2.2 3 4. 4. And amongst us that live under the Gospel the sins of some must needs be greater then the sins of others How did our forefathers say some who lâ—ved a hundered or two hundered years ago I must tell you That might be and questionlesse was accepted in them that will not be in us they lived but in the dawning of the day in Comparison of that light which we now injoy A man in the beginning of a clear night can count the S arrs that do appear but after a while they appear so fast that he is confounded So those Starrs I mean Godly and Faithful Preachers in the Dayes of our forefathers were very few and might easily be numbered Such a painful Minister five miles or ten miles off it might be not within twenty but who are able to reckon up the number of those shining Lamps that our Heavens are now bespangled withall And yet some Pâ—â—câ—s some Congregations have enjoyed more meanes â—nd thâ—t a longer time then others Faithfull preaching they have had for thirty forty sixty years amongst them successively and can we think that God expects no more from them then he doth from those who have enjoyed the labours of a faithful Pastor but for some few years onely to whom much is given of them much shall be required where he hath given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have acâ—epts not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to come a little nearer and closer with the point Some Persons stand â—â—ore guilty before God of sin then others they have bin of a longer standing in the School of Christ read more and heard more and know more of God's will then others and therefore must look in case of disobedience to be beaten with more stripes then others Beloved Sweet Oyntment cauâ—eth rank and strong bodies to smell worse than they did before And the Sun shining upon the Dunghill and heating it with its beams causeth it to send forth the more loathsome â—avour So is it with a wicked heart it becomes more vile for the sweet favour of the Go pel and their sins more noysome in the Noâ—â—rils of Almighty God Hence is it that Sathan is well content that we shall attend unto the means and resort to God's House Hear Read and Pray c. p ovided that we sin against the meanes in not profiting thereby He knows full well that such sins do presse the conscience with more guiltinesse dishonour God discredit the Gospel most and as a Taper in the hand of a Ghost it causeth the sinner to seem more gastly Swearing Lying Killing Stealing Whoreing and such like are not so foul so loathsome so gastly in any Nation under Heaven as in the English Nation Nor shall they be so severely punished by God in any Nation as in Ours as anon I shall shew We have bin lifted up to Heaven a great deal higher in regard of the means then any other Nation hath bin and therefore must look to be thrown lower into Hell then any other Ideo deteriores estis quia metiores esse debetis because of our contempt The Devil saith one will stand in Hell on tiptoe upon and English man's back and if ever he hath a dainty bit he will pick it from off the carkasses of such as live under plenty of means and profit not thereby And when such shall plead for themselves at the last Day before Christ their Judge and say Lord We have often heard thee preach in our Synagogues we have eat and drank in thy presence we have bin frequent resorters to thy House both upon Sun-Dayes and Week-Dayes this shall but aggravate their wickednesse True will Christ say to such as being wicked yet thus plead Thou begannest the week with hearing two Sermons and yeâ— didst Couzen Defraud Oppresse and Lye Swear again and again that very week when thou heardest those two Sermons And that very day when thou wentest to such a Lecture didst hear a man of note and fame that very day thou wert drunk didst act such or such a wickednesse c. And canst thou think that thou shalt fare the better for that no surely but as Galba answered that rich Guardian who hoped to find the more favour for his wealth So will God answer thee in that respect Thou shalt have this favour to have the higher and the whiter Crosse the like favour did Ahasuerosh shew his Favorite Haman Esth 7.9 10. whom he hanged on the
threatned do not presently befall you you are ready to conceive that we have but deluded and affrighted you with needless fears It was thus with the ten Tribes as we read Jer. 23.33 God sent his Prophets to them to forewarn them of those Judgments which afterwards befel them Jer. 23.33 40. Ealightned and Explained whose predictions and prophesies and denunciations were usually termed Burthens and because these Judgments denounced did not presently fall upon them they began to scoff and mock the Prophets when they came unto them and to say in scorn Now Prophet What is the burden of the Lord what is the burden you now bring Say unto them saith the Lord This is the burden of the Lord I will even forsake you that is I will urterly cast you off and that you shall find to be burden enough Would you have yet more weight upon you why then as it is elegantly and emphatically added vers 36. every man's word shall be his burthen that is that which he saith shall be that which shall be laid to his charge his scorning his idle questioning of the Prophet What burden now What Sword What Famine What Pestilence Is not all Quiet all at Peace all well with us for all your crying out of tune out of season Wo Wo Well saith God your mocking and deriding of those denunciations and forewarnings in the mouths of my Prophets shall be your burthen and aggravate those Judgments that shall befall you and seeing you say this word the burden of the Lord I have sent unto you my Prophets and charged them saying you shall not say any more unto them The burden of the Lord vers 38. that is they shall not bestow any more such care upon you as to tell you that the Lord threatens you And this is a heavier burden then the former Gods presence in anger His frowning and threatning yea smiting and punishing is heavy but God's absence and dereliction is a farr heavier burden for mark what follows vers 39. Therefore Behold I even I will utterly forget you and I will forsake you and that City that I gave you and your Fathers and cast you out of my presence and I will bring an everlasting reproach upon you and a perpetual shame which shall not be forgotten Now the Lord look in mercy upon us and forgive us this sin in despising these warnings which he hath given us and doth daylie yet give us by the mouths of his faithful Ministers Secondly He hath warned us by himself more immediately by wonders from Heaven Joel 2.30 Blood and Fire and Pillars of Smoak strange and fiery impressions in the Aire our eyes have seen Sometimes the Heavens have seemed to be of a light fire and to burn over our heads Brinâ—â—â—y his third part of the true watch c. 3. p. 16. Sometimes hath appeared as it were a fiery Tent spread directly over us with Pillars of horrible darknesse Pillars of fire and Pillars of Blood Sundry prodigious Comets and blazing Starrs have appeared of which albeit some natural reason may be rendered yet being extraordinary they do warn us of God's anger Anno. 1618. 1652. and threaten Judgment By terrible Thunder and Lightning the most High hath uttered his Voyce and that a Mighty Voyce beating down and consuming therewith not onely many Houses and Villages Psal 18.14 29 3. but some of his own Houses and Temples wherein his name is called upon and even then whilst People have presented themselves before him to serve him and call upon his name as if he would warn us to approach his presence with more reverence and fear And how often hath he made our Heavens as Brasse in withholding the Clouds from watering the Earth so that the grasse withered and the fruits were parched by reason of extream heat and drought Serr Fren. Hist l. 1. p. 521. In the French History we read of a year which the French termed the year of Rosted Vines Such years we have had which might be styled years of parched corne Thirdly As God hath given us warning from Heaven above so from the Earth beneath as by the quaking and shaking of it Acts 2.29 which however Philosophy imputes to the Aire shut up in the bowels of the Earth yet we are taught to look higher and apprehend it as a manifest signe of God's fierce wrath and anger Prov. 18.7 8 9. Zach. 14.15 Psal 18.7 8 9. Zach. 14.15 Warnings of this nature England hath had many In the year 1579 our Chronicles make mention of such an Earth-quake here in England as that it tolled the great Bell at Westminister and threw down a piece of Dover Castle and a part of Sutton Church in Kent In the year 1601 there was another great Earth-quake that made St. Maries Bell in Cambridge to toll And in the year 1626 March 27 there was another felt in some places very terrible The like hath bin in some other places of latter years as hath bin credibly reported This quaking and shaking of the Earth is to awaken and shake the Inhabitants thereof out of their security if it be possible and doth commonly precede and go before the alteration of Religion as hath bin by some observed Tops on Joel p. 253. Add hereunto the strange sinking of the ground in the year 1657 at Bickly in Cheshire as not being able to bear the load of sin that is committed upon it And the monstrous births that have bin brought forth of late years both of Man and Beast as warnings to repent of our monstrous sins Luke 21.25 Distresse of Nations on Earth with perplexity is made a prodigious signe of God's anger and of approaching vengeance by our Saviour Luke 21.25 And who can say that this Nation hath not bin thus warned Fourthly As we have had extraordinary warnings from Heaven above and from the Earth beneath So from the waters under the Earth The Sea roaring and swelling after an unwonted manner as if that signe were fulfilled likewise which our Saviour makes mention of in the former Text that we quoted Luke 21.25 The Inundations and breaking in of that unruly Creature into the firme Land See the Reports of Englands floods Anno. 1607. in divers parts of this Realm to the overthrowing and breaking down of whole Towns and Villages to the number of 26 Parishes in one Shire The unwonted flux and reflux of it The doubling of the Tides in the River of Thames a thing not ordinary yet twice or thrice happening within these few years And not long before these bloody Warrs began and within a while after that Comet which appeared 1618 there was a Book found in a Pike's belly which was brought to the University of Cambridge a little before the Commencement The fish being taken and opened John Frith's Preparation to the Crosse was in the maw of it This we find related by a Reverend Divine and one of great Note Jer. Dyke
lingeringly and by degrees they consume and eat the moth by eating now one thread and then another in the Garment prepares it with much ease to be rend and torn in pieces and the worme in the Tree soon eats out the heart it causeth it to rot and prepares it to the fire God by smaller and lesser Judgments would be as a moth and a worme to that people but when Ephraim shall see his sickness and Judah his wound that is when they shall perceive the weaknesse of their Kingdom and decay of their State if they make not the right use thereof in repenting and returning to the Lord but will trust to their own Councels and put their trust in their own Confederacies and go to Assyria or King Jareb for succour I will then be saith God to Ephraim as a Lyon and as a young Lyon to the House of Judah I will tear and go away I will take away and none shall rescue he will be terrible in his future Judgments for making no better use of the former And Amos to the same purpose Amos 4.6 12. Explained Cap. 4.6 I have given you cleanness of teeth in all your Cities and want of bread in all your Places yet you have not returned unto me saith the Lord that is I have endeavoured to reclaime you by afflictions and therefore have sent want and scarcity amongst you yet that did not amend you then I added to your hunger thirst I have withholden the rain from you so that two or three Cities wandered unto one City to drink water but they were not satisfied but yet you have not returned to me saith the Lord vers 7.8 Then I smot you with blasting and mildew your Gardens and your Vineyards and your Figg-Trees and your Olive Trees did the Palmer worm devour I punished you in all these things wherein you took any delight and might any way refresh you under that calamity which I layd upon you and yet you have not returned unto me saith the Lord vers 9. I have sent among you the Pestilence after the manner of Aegygpt a very noysome and deadly Pestilence such a one as I plagued the Land of Aegypt withall ver 10. this was a soarer Judgment then the former yet they returned not to the Lord God proceeds yet higher I have overthrown some of you as God overthrew Sodom and Gomorrah that is by the fire of the Assyrians as Sodome and Gomorrah were destoyed by fire from Heaven and those of them of Samaria that were left out of the common destruction were but as a brand snatcht out of the fire miserably burnt and scorched yet you returned not unto me saith the Lord vers 11. All this doing no good therefore this will I do unto thee O Israel vers 12. that is I am resolved to do this that I have foretoâ—d by my Prophets I will take you away with hooks and your Posterity with fishhooks as it was said before vers 2. I will execute upon thee the severest of all my Vengeanâ—es and by the Assyrian snarch you out of your own Country as the fish is caught up out of the water by the hock of the Angler And thus God proceeded by degrees from the lesse to the greater with the ten Tribes by one Judgment warning them of another And such warnings have we had from time to time easier afflictions were bittered amongst us before extreamity of mischief seised on us The moth and the Timber-worme were many years at work before the Lyon roared and the young Lyon seised upon the prey This Nation hath bin moth-eaten for divers years Trading hath much decayed whereof great complaint hath bin a long time made illegal Taxes and Impositions we have groaned under Monopolists and corrupt Officers like moths and timber-worms have eaten into our estates c. yet all this did us no good God hath smote this Nation with scarcity and famine within these few years albeit in a moderate way It hath not bin like the scarcity that was in Aegypt he hath seemed onely to pick those teeth that were furred and sowled with excesse 2 King 6.25 we have not yet seen with our eyes an Asses head sold for 80 pieces of silver and a Cab of Dovesdung for 20 peices nor have we heard of any Mother amongst us that hath rewomb'd and reintomb'd the fruit of her body for want of sood yet famine and scarcity hath â—odd up and down this Kingdom upon her black Horse with a paire of Ballances in her hand Revel 6.5 sometimes clad in a roab of immoderate rain and showers drowning our Lands provision sometimes bearing on her shoulders Heavens of Brasse and treading under her feet the Earth of Iron sometimes attended with Catterpillars innumerable and other such like Creatures to eat up and devour the fruit that the Earth brought forth for our sustenance so that we have sowed much Rev. 6.6 Ealightened and brought forth little we have seen a measure of wheate for a penny and three measures of barley for a penny Rev. 6.6 The penny was the Labourers hire allowed for his dayes work Math. 20.9 Math. 20.9 and was as much as our twelve pence as some think others conceive it to be lesse And the measure was so much as was allowed for a Servant every day for his maintenance now it must needs go very hard with the poor Labourer when having wife and Children to maintain the wages of his dayes labour would do no more then provide Bread for his own mouth when he shall rise early to eat the Bread of carefulnesse and yet at night upon his returne from his soar labour Stow Chro. of Eng. in the 5. year of the Conquer 1069. Hen. 3.18.1234 Edw. 2.9.1316 Hen. 6.18.1440 Hen. 8.18.1527 Rev. 6.8 Deut. 32.22 23. Num. 16.46 2 Sam. 24.1 1. Psal 78.50 Gen. 41.48 56. Ruth 1.1 Ps 91.5 6. B. B. Hall his Sermon of thanksgiving on Ps 68.19 20. have Bread to care for Of such a scarcety we have larely tasted yeâ— and somewhat worâ—e then so aâ—beit the extremiâ—y of Famine which our Chronicles mention England hath been afflicted withal we have not lately tasted albeit we have deserved it God hath been very moderate therein as if he had given that charge unto Famine The Wine and the Oyl hurt thou not And yet we have not returned unto God We being nothing bettered by this scourge Pestilence hath issued forth upon his Pale horse killing with sicknesses and death thousands and ten thousands in the streets A Judgment that alwaies manifests God's wrath and heavy indignation against a people as appears Deut. 32.22 23. Numb 16.46 2 Sam. 24. 1. Psal 78.50 Store-houses may serve against Famine Gen. 41.48 56. or another Country may preserve us from it Ruth 1.1 But in this contagion of the Pestilence at home our houses stifle us abroad the aire infects us it flyeth by night and killeth at noon day Psal 91.5 6. It leaves the
and who can behold it with a dry eye Psal 44.15 16 199 1 58 136. Jer. 9.1 4 19 13 17. Phil. 3.18 Luke 19.41 and merry heart David could not He beheld the transgressor and was grieved Jeremiah could not Day and Night he wept for the sins and abominations done in Jerusalem St. Paul could not when he tells us of those who were the enemies of the Crosse of Christ he could not forbear watering his Plants Christ could not He no sooner came within the view of Jerusalem but he wept over it But wo to us for our wretchednesse when God calls to weeping and to mourning and to girding with sackcloath there is joy and gladnesse slaying Oxen Isa 22.12 13. and killing of Sheep eating Flesh and drinking Wine Isa 22.12 13. Such is the desperate carriage of many they jeer when they should fear laugh when they should weep sing care away let us eat and drink merrily sorrow comes soon enough to morrow we may dye No other laying to heart of God's complaints do we make but read what follows Vers 14 This sin saith the Prophet was declared in the ears of the Lord of Hoasts as the top of all their sins which caused the Lord to enter into that determinate resolution Surely this iniquity shall not be purged from you till you dye But we hear not God complaining When Quaest and How doth he complain against us The more stupid and blockish we that we hear not Resp By word of mouth he makes complaint Hear O my People and I will testifie against you Psal 81.8 Psal 81.8 But my People would not hearken Verse 11. O that my People had hearkened Verse 13. So Vers 11 Vers 13 Isa 1.2 3. Isa 1.2 3. Mich. 6.3 5. O peircing words and yet again Mich. 6.3 5. These onely for a taste Doth not the Lord thus expostulate with us and complain of us at this day for our unthankfulnesse and disobedience Ah sinful Nation testifie against me wherein have I grieved thee Remember how I brought thee out of the Romish furnace Remember how I have blessed thee with peace and plenty Deut. 32.6 c. Do you thus requite me Oh foolish People and unkind c. And is not the Voyce of his Servants the Ministers of the Gospel his Voyce likewise Luke 16.16 Vox Turturis Vox Gementis Cant. 2.12 He that heareth you heareth me saith Christ Now Is not the Voyce of the mourning Turtle heard in our Land Do not the Jeremiahs of these dayes mourn over you and mourn for you Do they not in God's name come in daylie with their Bills of complaints against you for your Pride Drunkennesse Whoredom Blasphemy Sacriledge and other Abominations which would ask much time but to name Insomuch that God's Mercy-seat I mean the Pulpit seems to be no other then a Tribunal a seat of Judgment And yet do you ask When or Where doth God complain If the complaints that God makes against us by word of mouth move not Then look upon the works of his hands Open your eyes you that have stopped your ears and you may see him actuaâ—ly complaining What are his Rods his Judgments but real complaints against us for our wicked and heinous provocations Famine is a complaint against us for our abuse of fulnesse The Sword for the abuse of our long and happy Peace Scorn and Contempt of other Nations a complaint of our Pride Sicknesse of the abuse of our Health Sometimes the Heavens bring in God's complaint Levit. 26.19 when they are as Iron Sometimes the Earth when it is as Brasse when we fow much and receive but little Sometimes the seasons of the year speak their Maker's complaints This last Spring and Summer hath complained of us in coming cladd in the Roabs of Winter These things being thus if you veiw well the Evidence that is brought you cannot but find for the Plaintiff It being thus Use 2 let all that have any Interest in God seek unto him for mercy and put themselves in a praying posture God is ready to give fire to all his Artillery that is charged against us It is time to step in and every one to take his Censer in his hand Numb 16.46 as Moses willed Aaron and put in Incense and make an attonement for the Nation that God's wrath may be pacified towards it An humble heart touched with a deep sense of Gods dishonour and the Nation 's misery is the Censer your fervent prayers are your Incense and there is no such way nor means so effectual to appease the wrath of God and stay him from executing of his Judgments threatned as that Esther Est 4.8 upon Mordecai's perswation went to King Ahashuerosh albeit with danger of her Life and made Petition and Supplication before him for themselves and the Kingdom Est. 4.8 Have not you as great cause as She and as much encouragement as She had and far more the Golden Scepter is held out unto you you need not be afraid Consider First God expects this of you Ezek. 22.30 Ezek. 22.30 Isa 59.16 63 5. I sought for a man amongst them that should make up the hedge and stand in the gap before me saith God and found none And God wondereth at it that it should be so Isa 59.16 63 5. that there should be so general a barrennesse of grace as that there was not one man to interpose for his People and sue for them It sets the God of all wonders a wondering I doubt not but we have many that do stand in the gap blessed be God yet I would there were more for there is but few or none that do interpose in comparison of them that do not for so None is many times taken in Scripture Be thou One of this None Secondly The neglect of this is a dangerous and fearful provocation and is made a great cause of the publique calamity Ezek. 22.30 31. Ezek. 22.30 31. I fought for a man to stand in the gap and found none Therefore have I powred out my Indignation on them I have consumed them with the fire of my Wrath Psal 9.16 17. Oh! pray for the Church the State of this English Nation and forget it not Thirdly In all Ages this hath bin the practise of God's Saints by prayers and tears to seek God for the averting of his Judgments Dan. 9.16 17. Jer. 18.20 Isa 62.1 Dan. 9.16 17. 〈◊〉 Jer. 18.20 Isa 62.1 When darknesse of affliction overshadows Jerusalem and Sion is under a Cloud of trouble the godly cannot rest they cannot keep silence they must importune the Lord for a glorious deliverance And it is God's usual manner before he doth any great work for his Church to stir up the hearts of his to importune him by their prayer Fourthly The practise of this Duty will bring much comfort to our selves for besides the publique good that may follow hereupon wherein we shall
Will and desires unto his Father that for the merit of that Sacrifice which he offered God would be pleased to be reconciled with us and put to his Seal thereunto for our farther assurance Joh. 17.24 Joh. 17.24 Sixthly The Assent and Agreement of his Father resting in this Will of his Son for us Math. 17.5 Joh. 11.42 Mat. 17.5 Joh. 11.42 In short the merit of Christ's death coming between Man's Sin and God's Justice is the Intercession that he now makes in Heaven on our behalf Some conceive that Christ doth still preces fundere Ambrose Orig Greg Nazian Tolet Anselm Pet Martyr Mayer powre our Prayers unto God as he is man though not now after the same manner that he did it when he was upon the Earth either by bowing of the Knee or falling down on the Face or cum luctu lachrymâ with wailing and tears sighs and groans as he did in the Garden and at the raising up of Lazarus which was Origen's Opinion To make Intercession to his Father after such a manner were derogatory to him as Calvin speaks nor is it seemly for that place of Glory where now he is but that Christ by his own Prayers should not second the Cry of his Blood and that he himself being alive should not joyn with it seemeth to some Judicious not probable Let the learned judge The great and tender Compassion of our blessed Saviour Vse towards us miserable Sinners may here be taken notice of who did not onely when he was upon the Earth sigh and mourn and weep out of a compassionate heart for us as he did for Jerusalem Luk. 19.42 but continues speaking to his Father on our behalf and is become our Advocate to plead our Cause and intercede for us as St. John shews 1 Joh. 2.1 yea 1 Joh. 2.1 such a one as forgets us not now that he is in Glory and sitting at his Father's right hand and this very houre whilst we are speaking of it he is doing of it Intreating the Lord to spare us and shew mercy to us and not to stir up his wrath against us Should a man suffer all manner of wrongs and injuries from the hand of his enemies and yet be content to passe by them and not onely so but likewise to grieve and mourn for the miseries that are likely to befal or at any time have befallen the partyes that so wronged him and yet further to mediate and intercede for them to the Prince or higher Powers whom he hath a great Interest in and who are incensed against them and prevail for them This would argue a high degree of Love and Compassion in the Person that should so do But this Christ hath done and still doth and much more than this for poor sinners Oh who is able to expresse the loving-kindnesse of the Lord Use 2 But this makes especially for the comfort of all true Believers to whom Christ's Intercession doth principally belong who are very often cast down and overwhelmed in a manner with doubts and fears in regard of their manifold and daily sins and unallowed failings Let such remember that the mercy of God is daily implored for them Philem. 10 19. Look how Paul interceded to Philemon for Onesimus so doth Christ for every penitent and believing Soul and much more powerfully I beseech thee said Paul for my Son Onesimus whom I have begotten in my bonds which in time past was to thee unprofitable but now profitable to thee and me whom I have sent again Do thou therefore receive him that is mine own Bowels Perhaps he therefore departed for a season that thou shouldst receive him for ever not as a Servant but above a Servant a Brother beloved especially to me If thou count me therefore a Partner receive him as my self If he have wronged thee or owe thee ought put that on my account I Paul have written it with my own hand I will repay it Phil. 10. 19. Thus Pathetically doth Paul play the Oratour for Onesimus But Christ excells Father I beseech thee for this my Child whom I have begotten again of Water and the Spirit not onely in my bonds but in my blood once a rebellious enemy but now I have made him useful for thy Glory Whom I have brought back again to thee that thou maist receive him for ever into favour Good Father receive him shut him not out but open the everlasting doors of Mercy to him he is as near me as my own Bowels let him be so to thee he is not onely a Servant but a Brother a beloved Brother to me especially The Glory which thou hast given me I have given him If thou countest me a Partner with thee in thy Glory receive him as my self admit him into thine own Blessednesse As thou art in me and I in thee so let him be one in Us if he hath wronged thee or owe ought to divine Justice put that on my account I will pay it take my reckoning on the Cross for it I Jesus have written it on the Cross with mine own blood the Pen being a spear's Poynt I will pay thee all There are but few such Pauls alive as he was he dyed long since and left not his like upon the Earth But our comfort is that our Jesus is yet alive He lives and will ever live thus to intercede his Father on our behalf Heb. 7.25 When thou offendest God and provokest him to wrath then he steps in Heb. 7.25 between his Father's wrath and thee that it cannot break forth upon thee And as Moses held the hands of God so doth Christ the hands of his Father whilst his hands are up Exod. 17.12 God cannot destroy and his hands are up continually on thy behalf He is daily and continually exercised in making Intercession by the merit of his deaâ—h and Passion not onely for all God's Elect and chosen ones in general but for every particular Person and that particularly He lives on purpose to perform this work It is the end of his businesse Heb. 7.25 the businesse of his life now in Heaven as the Apostle there intimates Heb. 7.25 Oh! but thou wilt say my sins are great and heynous long layen in often renewed and many waies aggravated Object Remember what the Apostle saith in the former place He is able to save to the utmost those that come to God by him Resp seeing he ever liveth to make intercession for them That word to the utmost saith one is a reaching word Tho Goodwin and extends it self so far as that thou canst not look beyond it nor do beyond it Shouldst thou climb up to Mount Ararat to the highest Mountain on the Earth yet thou canst not look beyond the Heavens the higher thou climbest the more of the Heavens doth appear unto thee Let thy Soul be carryed as Christ's body was by Sathan to an exceeding high Mountain Mat. 4.8 and have a view from thence presented
Pot of Clay which he made is not so Absolute as God's dominion over Man The Potter's Dominion is a Dominion of Art not of Creation for although he made the Pot yet he made not the Clay whereof the Pot was made he hath power over the Clay to annihilate the work of his hands that is to destroy the form and shape that he did put upon that Pot but he cannot annihilate the Clay as God can do that is the work of his hands Secondly As God is the Lord Creator so he is the Lord Protector the general Preserver of all that he hath made Psal 36.6 Thou preservest man and beast Psal 36.6 Col. 1.17 Heb. 1.3 Col. 1.17 He is before all things and in him all things subsist and Heb. 1.3 He beareth up all things by his mighty power Should this great Supporter withdraw but for a moment his protecting and preserving power the whole World would in the twinckling of an Eye come to nothing It is true that in a building one stone upholds another but it is the Foundation that upholds all So all the parts of a Common-wealth uphold as they ought one another in Policy All the Members of the Church uphold one another in Charity The Members uphold the Body the Body the Members But it is thou O Lord that upholdest us all in Mercy Thirdly He is the only Lord in regard of his Judiciary Office and Power which makes him Lord chief Justice through the whole World Psal 9.7 The Lord hath prepared his Throne for Judgment for He shall Judge the World with Righteosnesse Psal 9.7 and the People with Equity St. Paul appealed from Felix and Festus to Caesar Augustus Acts 25.10 Yea and from them Act. 15.10 1 Cor. 4.3 4. 1 Sam. 24.22 16. 1 Pet. 2.23 and all other men he appealed to God 1 Cor. 4.3 4. He that Judgeth me is the Lord So David appealed from King Saul to this Judge who is the Lord of all 1 Sam. 24.13 16. and Christ himself committed his Cause to Him 1 Pet. 2.23 But there is no appeal from In His sentence all must rest as being the supream Judge of all and by whom all Judges shall be Judged All these three you have in one verse Isa 33.22 Isa 33.22 The Lord is our Judge the Lord is our Law-giver the Lord is our King and He will save us Princes and Potentates upon Earth Vse 1 Who have Lordly Power and Dignity put into their hands may be put in mind of their Duty towards God Who is Lord of all Lords and King of all Kings and cause them to cast their Crowns down at the feet of their Supream Rev. 17.14 19 16. Eccles 5.8 Psal 145.3 2 King 18.19 Dan. 4.30 for be they never so high yet he is higher then they Great is the Lord and greatly to be extolled and his greatnesse is incomprehensible saith David Psal 145.3 and so is not theirs their greatnesse may be declared so Rabshakeh did his Master's 2 King 18.19 c. and Nebuchadnezzar his own Dan. 4.30 But in speaking of the greatnesse of this Lord here is Magnus Magnus Magnus nimis saith Augustine Great August in Psal 144. and Great and Great he would fain if he could have told us how great but had he said Great and Great all day long what great matter had the prophet said But saying his Greatnesse is Incomprehensible he gave over speaking and left us to conceive what he could not utter Let man's Greatnesse and Power and Dominion be what it will be or can be yet it is not Independent Domini sunt et Dominum habent Lords they are and a Lord they have still one above them on whom they depend As our life is beholding to the Fruits the Fruit to the Trees the Trees to the Earth the Earth to the Rain the Rain to the Sun the Sun and All to the Lord Hos 2.21 So it is here Hos 2.21 The Child depends on his Father the Father lives by the Peace of the Country the Country enjoyes Peace by the wisdom of the Magistrate the Magistrate is countenanced and waranted by his Prince and the Prince himself is Ruled by God Prov. 21.1 Prov. 8.15 16. Psal 75.7 in whose hand the hearts of Princes are still one looks unto another but the eyes of all look up unto the Lord He giveth to all and receiveth from none nor depends he upon any one whatsoever Prov. 8.15 16. Psal 75.7 Secondly The Greatness and Dominion of man is not absolute He may not do what he list without controll nor can he he must look to be called to an account for his actions be he never so great but the Dominion of the Lord is absolute It is lawful for Him to do what He will with His own Math. 20.15 A Soveraign Dominion He hath over the Salvation and Damnation of men Rom. 9.21 None can call Him to an account or examination with Rom. 9.21 Curita facis Why dost thou so Thirdly The Greatness and Dominion of man is not Universal and boundlesse It is listed and limited to some parts and corners of the Earth only Act. 17.27 Psal 104.9 Acts 17.27 which bounds and limits they cannot pass no more then the Sea can pass hers without permission Nor is man able to command the Hoast of Heaven nor the Sea to obey their will But the Dominion of the Lord of Heaven is without bounds He is a great King over all the Earth Psal 47.2 Psal 47.2 Not Lord of such a Country Barrony Signiory Country but in abstracto most absolute His Lordship is Universal over All. He is Lord of Heaven the Owner of those glorious Mansions Lord of Earth Disposer of all Kingdomes and Principalities Lord of Hell to lock up that old Dragon and his Crew in the bottomelesse pit Yea whatsoever He wills in Heaven Psal 135.6 Earth Seas and all deep Places that doth He Psal 135. 6. He bindes the influences of Pleiades and looseth the bonds of Orion Job 38.31 Job 38.31 He can presse an Army in the Clouds and raise up an Hoast in the Heavens Judg. 5.20 He can blow His Trumpet Judg. 5.20 and cry to the dust of the Earth To Armes and an Hoast of Caterpillars or Cankerworms will presently arise to kill and to destroy Joel 2.6 He hath an Hoast in the Waters every Wave is a Souldier Joel 2.6 every Fish in pay to this great Lord and ready to execute his pleasure Hell it self is at His command He raised up an Army thence which He sent to the first-born of Aegypt Psal 78.49 Thus his Dominion is without bounds Psal 78 49 Fourthly and Lastly His Dominion is Endlesse other Lords dye and their Dominions can have no further nor longer extent then this present Life Those four mighty Monarchies had their times and their turns and their ruine and their fall as well as their rise But this
to go where we may be sure to speed It is a strange thing saith Justin Martyr to pray to Aesculapius or Apollo for health as gods thereof when they were and must needs be beholding to others for all their medicines or why should I pray to St. Nicholas for a fair passage at Sea when he that rebuked the Storm is nearer to me then St. Nicholas Or call upon St. Anthony for my Hoggs when he that gave the Devil Power to go into the whole herd of Hoggs did not do it by St. Anthonic's leave c. But say they of the Roman Church Object Had we a suite to the King we would be glad to have a Friend in the Court and one that would solicite our affaires for us And that is our comfort that we have such a one in Heaven Who is Christ Resp Acts 4.12 1 Tim. 2.5 1 Joh. 2.1 Object our Mediator and that not only of Redemption Acts 4.12 but of Intercession 1 Tim. 2.5 1 Joh. 2.1 But it is a presumption say they in a mean Person to come either to the King or to the King 's Eldest son without some other Intercessor It may be so and want of good manners too if we speak of Earthly Princes and Suites Resp but it is a carnal reasoning from things Earthly and Civil to Heavenly and Spiritual God himself checketh such carnal Imaginations and overthrows the grounds of all such Arguments Isa 55.8 My thoughts are not as your thoughts Isa 55.8 neither are your wayes my wayes Secondly Admit the Proportion should hold betwixt the King of Heaven and Princes upon Earth yet the Reason holds not for we are invited to come to Christ boldly and by Him to His Father The King of Heaven hath commanded that we should mediate only by the Prince his Son Now what presumption is it to do as we are commanded Nay it is audacious presumption to go contrary to that course that is enjoyned Hath God commanded us to offer our prayers to Him by Christ alone and appointed him to take all Supplications and exhibite all Petitions unto Him and will He take it well think you that we set up other new Masters of Request of our own devising or seek a way to the way or use Mediators to our Mediator This God will not endure For it is not only needlesse and fruitlesse but superstitious and most sacrilegious for it robbeth God of a special part of his Honour and wrongeth Christ in his Office of Mediatorship Wherefore Use 2 let us be directed and exhorted in all our Prayers and Supplications for our selves or others to seek God alone in the mediation of his Son He only is Ominiscient and knows our hearts Omnipresent ever at hand in all places at all times and Omnipotent only able to help us and most willing likewise to do it O blessed and thrice blessed be His Name that hath gratiously invited us and called upon us to call upon Him and hath not put us over to any such as Papists fancy to be Favourites He is that Friend spoken of Luke 11. who when His Children were in bed Saints and Angels asleep yeâ— hath His bed so near the Door that no sooner do we knock but He hears and albeit He may delay us for a while yet He will not deny us but will supply our wants if we call heartily unto Him Let us therefore say as Jer. 3.22 Behold we come unto thee for thou art the Lord our God Jer. 3.22 Thus much of the Persons Interceding and Interceded Now we come to the Request it self Wherein as we have shewed we have considerable The thing Requested and the Termes or Conditions on which it is desired The Boon is First Specified Let it alone Secondly Amplyfied from the Circumstance of Time This year also Let it alone this year also Text. But why Let it alone Is this a favour Quest Doth not God threaten it as a Judgment on Rebellious Israel that He would Let them alone Hos 4.17 And was it not in Judgment that Christ said of the Scribes and Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them alone Math. 15.14 What means the Dresser then in putting up this Request 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it alone Math. 15.14 Indeed there is no greater Plague out of the place of torment then to be so lâ—talone God seemeth to say of such a one as the Father in the Comedy of His lewd Son abeat profundat perdat pereat In which respect saith a Reverend Divine Dr. Sclater in Rom. 1. vers 26. p. 135. If God should give me my Option to choose the torments of Hell with hope to recover his gratious favour or thus utterly to forsake me of His grace and leave me to my self I would wish rather Hell torments with expectation of deliverance then thus to be left alone and given up to the lusts of mine heart This then cannot be the meaning Let it alone leave it to it self But let it alone that is hurt it not destroy it not suffer it a while longer to stand suspend the sentence denounced against it spare it 2 King 4.27 Judg. 11.37 Job 7.19 10.20 â— and so we find the word used often as 2 King 4.27 Judg. 11.37 Job 7.19 10 20. In that this Dresser doth not crave a reversing of the Sentence nor doth He absolutely sue for pardons He only desires a Reprieve are spit of execution and that upon Composition Let it alone this year also till I shall digg about it and dung iâ— c. From thence we obseâ—ve that It is as great a favour as can be expected or defired for a sinner Doct. to be a while longer spared Or To be let alone and spared a while longer is as great a mercy as can be desired on a sinner's bâ—half This is all that the Dresser did desire or could have any hope to obtain from the hands of the Owner that now after three years fruitlesse standing in the Vineyard and Sentence passed against it for its barrennesse a reprieve may be granted for it and one year more cast in ex abundanti For the further Confirmation of this Doctrine take notice First that the godly themselves have craved this at the hands of God Job 10.20 and begged it earnestly as a high favour and mercy Job 10.20 Let me alone saith Job that I may take comfort a little O spare me saith David Psal 39.13 Psal 39.13 that I may recover strength before I go hence and be no more And this was that which Hezekiah with prayers and tears bâ—gged at the hand of God Isa 38.3 Isa 38.3 and having obtained it of God blessed God for it vers 20. Vers 20 And yet these had lesse need to desire to be spared than those who live in a course of sin And this was all that the unmerciful Debtor did desire from his Creditor as you find in that Parable Math. 18.26 Have patience
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
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
good through his blessing becoming means to draw his Elect nearer to the chiefest good yea let God's Judgments go as high as they can in this World in Plaguing of the wicked Etsi novum videtur quod dicere volo saith Origen dicam tamen Though it be-strange that I will say I will say it Etiam bonitas Dei est qui dicitur furor ejus that which we call the anger of God the wrath of God the Fury of God is the goodnesse of God Luther goes yet higher Hell it self is full of God and the chief good no lesse then Heaven for the Justice of God which shines forth in the damnation of the wicked is God himself and God is the chiefest good And thus much of the Objections made against the Doctrine delivered Let me now shew you the Grounds of it Reas 1 First God is the first and supream cause of all and all second causes are subordinate unto him and but inferiour means to work his Will and in their subordinate operations they are but in the nature of Instruments to the first cause And however there is in Nature a concatenation and linking of Causes together whereby inferiour Causes are subordinate one to another yet so as that all hold their subordination unto God who is the first and principal Cause Hos 2.21 22. I will hear the Heavens saith God and the Heavens shall hear the Earth Hos 2.21 22. and the Earth shall hear the Corn and the Wine and the Oyle and they shall hear Jezreel Man standeth in need of food food is not provided without the help of the Earth the Earth is not fruitful without the Dew of Heaven the Heavens cannot send their rain without God's appoyntment So that he is the principal Cause and first Mover who sets all inferiour means on Work one Creature stands in need of another and depends upon one anothers help none of them can help or work without the next cause to which it is subordinate but all depends upon God he hears them all and by that vertue which they receive from him the first and chief Cause they have all their vertue and efficacy without which they could do nothing In regard whereof all the Effects and Actions of secundary causes are not so properly the effects of them as of that cause which is fiâ—st and principal As the Scribe is more properly sayd to write than the pen which he writeth with and the Workman to do the work rather then the tools which he useth as his Instruments in doing of the Work So the Lord Who is the chief Agent and first Mover in all Actions may more fitly and properly be sayd to effect and bring things to passe then any inferiour or subordinate Cause they being but his Instruments that he works by Who ever then may have a hand in afflicting and punishing of us they are but Instruments as the Rod or Axe in his hand to effect his good will and pleasure he it is that works by them Reas 2 Secondly To revenge is God's Prerogative Three things he reserves to himself The glory of Works and Actions the Judgment of Secrets and the Revenge of Injuries saith one And he saith no more then what the Scripture saith in so saying For it is written Vengeance is mine and I will repay saith the Lord Rom. 12.19 Where we see Rom. 12.19 1st God's Challenge Vengeance is mine 2ly His Execution of it I will Repay 3ly His Subscription of his great name thereunto saith the Lord. And that this is the Lords true Act and Deed and a Faithful Copy out of the Original St. Paul the Register of God's Holy Spirit gives witnesse with Scriptum est It is written And so we find it Deut. 32.35 Deut. 32.35 God sometimes may send us our payment by the hand of the Ministers of the Word Who have Vengeance in a readinesse against all disobedience 2 Cor. 10.6 which Vengeance is spiritual saith the Apostle 2 Cor. 10.6 and mighty through God to the pulling down of strong holds verse 6. And is to be understood especially of the threatnings and denunciations of God's Judgments against offenders but the Execution is left to God for that we know He will repay and in his own time fullfil And sometimes that Vengeance is Corporal reaching but the Body which is partly inflicted by his substitutes the Magistrate or other Messengers of his wrath Rom. 13.4 Rom. 13.4 And partly referred to the Lords own hand immediately to inflict Particularly in this Life and Generally at the last great Day of Vengeance 2 Thes 1.8 Whether Vengeance taken 2 Thes 1.8 be mediate or immediate upon Body or Soul or both We know him that hath sayd Vengeance is mine Heb. 10.13 and I will recompence saith the Lord Heb. 10.13 Reas 3 Lastly Every good thing is of God so teacheth St. James 1.17 Jam. 1.17 Now if every punishment be a good thing though not simply in it self and in its own nature but as it is a just work and having a good end as before hath bin shewed we must needs conclude that it hath God for the Authour whoever be the Instrument But this is a Poynt that needs not so much evident Demonstration as serious Consideration and right and seasonable Application which now we fall upon Use 1 From this that hath bin delivered of God's being the principal Author and Efficient of those evils which do befall us They of the Church of Rome would make the World believe that we of the Reformed Church make God to be the Author of sin and that the Adultery of David Treason of Judas c. by our Doctrine were the proper work of God which is a Devilish slander that they cast upon us This we say that in a sinful Action there are two things Actio and Actionis irrectitudo there is an Entity Being or Action and there is of that Entity Being or Action a crookednesse obliquity or naughtinesse which is Actionis Malitia as they call it unlawfulnesse transgression pravity that in every such action is contained Prim. Secun Quest 71. Art 6. Conclus Quest 79. Art 2. Conclus Act. 17.28 And so Aquinas himself doth teach us to distinguish and illustrates the same in a lame legg wherein are two qualities ability to go but inability to go upright the going and stirring that it hath is from the virtue that moveth it from God Almighty in whom we live move and have our beeing But the lamenesse and debility of the legg belongeth to another Cause Distortion Crookedness or some other Impotency in the legg it self So the action or motion it self in every evil action is from a good Author but the evil in the action from a bad Author even from the impure fountain of man's corrupt heart whose imaginations are evil and onely evil continually But our Church hath bin justified by her Children sufficiently in this poynt I passe it Use 2 There are
The meaning is that they should not give any testimony of a repining grief and discontentment at this just Judgment of God lest in his displeasure he consume them also And this is that which God required of Samuel in the behalf of Saul who mourned exceedingly for him 1 Sam. 15.35 being grieved that that goodly plant which was so lately set in Israel should be so soon withered 1 Sam. 15.35 But God wills him to leave off his mourning How long wilt thou mourn for Saul 1 Sam. 16.1 seeing I have rejected him from Reigning over Israel 1 Sam. 16.1 As if he should have sayd Thou knowest it is my doing rest thou therefore satisfied and trouble thy self no further Thus a good heart should forget earthly respects and look up to Heaven when God executeth his severest Judgments on sinners here upon Earth Reas 1 For first It is impossible that God should do wrong to any man Is God unrighteous saith the Apostle who taketh Vengeance God forbid Rom. 3.5 He abhorrs the very thought of it Rom. 3.5 as if he should say Be it far from me or any other man to have so vile and blasphemous a conceit of God as to imagine that God is unrighteous in punishing The absurdity of such an opinion he proves by an Argument taken from the Office of God which is to Judge the World verse 6. For then Verse 6. How shall God judge the World And shall not the Judge of all the World do right sayd Abraham Gen. 18.25 Gen. 18.25 He Governs the present World in equity and in the World to come He will give to every one according to his doings therefore every punishment inflicted upon sinners how severe soever either here or here after cannot be other then most just seeing that Judge who is justice it self doth it He is a God of Truth and without Iniquity Deut. 32.4 Just and Right is He Deut. 32.4 Doth God prevent Judgment or doth the Almighty prevent Justice saith Bildad Job 8.3 Job 8.3 which Interrogation is a vehement Negation No he doth not let that satisfie us Secondly The honour of God is to be preferred to all Relations whatsoever as Moses intirnates in that speech of his to Aaron before mentioned Levit 10.3 I will be sanctified in them that come nigh me and before all People I will be glorified God in his just Judgments inflicted upon Sinners sheweth Himself to be holy and just and looks to be sanctified of his People in the acknowledgment of his Holinesse and Justice When He sanctifies himself in the waies of Judgment upon the wicked then He sanctifies himself in them Exek 28.12 38 16 23. Ezek. 28.22 38.16 23. And when his Holinesse and Justice is acknowledged in their just and deserved Punishment then He is sanctified of or by his People Now God having fully purposed to glorify himself by all his Creatures finds no other way left of reaping any honour from the Wicked who will not be reclaimed but onely by magnifying Himself in the Judgments that He executeâ—â— on them they make themselvs uncapable of being Active Instruments of His Glory Prov. 16.4 by performing that which is good in His sight therefore they shall be Passive Instruments serving to declaâ—e His infinite Justice in their destruction And when we acknowledge God's Justice and Righteousnesse in those Judgments inflicted on them when we justify His sayings let Him speak never so sharply and clear him in his Judgments let him deal never so severely Psal 51.4 Psal 119.75 Neh. 9.39 Dan. 9.12 Psal 51.4 then He is Actively sanctified by us as He was by David Psal 119.75 by Nehemiah cap. 9.33 Daniel 9.12 and others Let us so do and rest satisfied and contented Thirdly It is and ought to be the Prayer of every good Christian Mat. 6.18 That God's Will may be done in Earth as it is in Heaven Mat. 6.10 and accordingly we ought to endeavour to conform our Wills to the Wills of the blessed Saints and Angels that are in Heaven otherwise our hearts and tongues are strangers in our Petitions Now those in Heaven know no man according to the Flesh they will and like whatsoever God willeth and liketh and rejoyce in that which makes for His Glory They sing when in this World the hearts of obdurate Sinners are made fat against the day of Slaughter Isa 6.3 10. Rev. 15. 18. Isa 6.3 10. and when Vengeance is executed on Sinners Revel 15. 16. They approve even of the damnation of all Impenitent Sinners were they in this life their dear friends and intimate acquaintance Indeed whilst we are in this life we are not perfect so as to be purged from all drosse and corruption not so perfected as we shall be when our Wills are throughly compleat yet we ought to strive unto Perfection as the Apostle did Phil. 3.14 Phil. 3.14 And what we cannot here reach we are to approve of and that should content us There is an Objection or two that would be spoke withall Let us hear what they have to say before we come to the Use If we ought thus to conform our Wills to the Will of God Object and rest satisfied in the destruction of Sinners what need we to admonish them instruct them pray for them and use means for their Salvation seeing their perdition and damnation should content us As the Will of God is made known unto us Resp so we ought to conform unto it Thus David fasted and prayed for his Child that was begotten in Adultery notwithstanding the prediction of Nathan for that he understood conditionally as other threatnings of like nature were to be understood but when he certainly understood by the event that God had determined the Child should not live he then riseth from the Earth whereon he lay he washeth himself and changeth his apparell he goeth into the House of God and worshippeth then home to his own House to eat meat and now refuseth no comfort who before would take none to the admiration of his Servants and being demanded the reason of this strange Change and Alteration He tells them Whilst the Child was yet alive 2 Sam. 12.22 23. I fasted and wept for I said Who can tell whether the Lord will be gratious unto me that the Child may live But now he is dead wherefore should I fast Can I bring him back again I shall go to him he shall not return to me 2 Sam. 12.22 23. Upon which passage a very learned and religious Bishop of our Church hath this Annotation Till we know the determination of the Almighty B. B. Hall Cont. it is free for us to strive by our Prayers with Him not against him when once we know them it is out Duty to sit down in a silent contentation Whilst there is any hope of converting a Sinner or doing any good unto his Soul all means are to be used all waies
Beast in the vast desart of the World which is not parallel'd in some men We behold several sorts of beasts through their Denns where they are kept and we are told that is a Lyon and that is a Leopard and that a Tyger should there be a grate to look through the heart of every wicked man you should behold variety of beasts there as Bulls and Unicorns Psal 22. Psal 74. Psal 80. 2 Tim. 4. Luke 13. Zeph. 3. such were David's Perâ—ecutors Dragons such were the Churches enemies wilde Boares such were those who sought the ruine of her Lyons such a one was Nero Foxes and such a one was Herod Wolves such are all greedy Judges and false teachers of whom we are warned to take heed Should beasts be separated and taken away from amongst men saith learned Morney you would not marvail that Jeremiah should be willed to run too and fro about the Streets of Jerusalem Jer. 5.1 and seek in the broad places thereof to find a man Or why the Philosopher should seek with a Lynck at noon day in the populous City of Athens amongst a great crowd and in the midst of a great assembly of men to find one man amongst them all But as it grieved the Orator to proclaime as sometimes he was encorced to do O my friends there is no true friend amongst you so it is no little grief to us who must give an account to God of your souls that we are enforced to complaine thus Oh you sons of men there is scarce a man amongst you to be found Use 3 I will leave complaining and fall to entreating and beseeching of you not to dishonour your selves seeing God hath thus dignified you He hath put comelinesse on our uncomely parts 1 Cor. 12. let us not uncover them If thine Eye be adulterous thine Ear lascivious thy Tongue blasphemous how shall God resemble himself to any of these parts would not a great man count it an high indignity to be resembled to an Ox Asse Dog or Serpent Or should a Painte be willed to draw a man to the life and he draw the Effigies of a Monkey or the like would not all condemn his skill God made man not onely according to his Image but according to his Similitude and likenesse Gen. 1.27 Gen. 1.27 And the likenesse stands not in having a body and soul but in the ability of both to work answerably to the righteousnesse and holinesse of God this should be our care I beseech you brethren see to it Yet we have somewhat more to take notice of Doct. for God is pleased not onely to liken Himself to Man but He takes upon Him the profession of an Husbandman resembling Himseâ—f to a careful and painful Vinitor that had a Figg-Tree pâ—anted in his Vineyard c. There are three parts of Husbandry Pasturage Tillage and Vintage All three are applyed to him Pasturage Psal 23.1 2 3. Isa 40.11 Ezek. 34.11 12. c. John 10.11 14. Tillage Ezek. 36.34 35 36. Jer. 31.27 Math. 13.3 4 24. 1 Cor. 3.9 Ye are Gods Husbandy or as the word in the Original doth properly signifie his Field-in-tillage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vintage so Isa 5.1 c. Math. 21.33 John 15.1 where He is expresly termed a Husbandman in relation to the Vine Vse 1 I might from hence take occasion to speak something in honour of the Husbandman his Calling is as Antient as any God assigned it to Adam Gen. 3.19 4 2. he and his Children were Husbandmen and Tillers of the ground Gen. 3.19 4 2. It is as profitable and commodious as any neither Prince nor Subject can subsist without it Eccles 5.9 It is as free from guile and deceit as any Gen. 25.27 Esau was indeed a Politick hunter Eccles 5.9 Gen. 25.27 and a man of the field so termed not for that he was a Husbandman but in regard that he was continually converâ—ant in the field in hunting that was his sport there was his heart But Jacob dwelt in tents as those did who employed themselves about cattle and he was a plain man without craft or subtility And it is in as good account with God and good men as any God hath honouâ—ed it in that He hath so frequently resembled Himself unto it and so He hath not to Gold-smiths Drapers Mercers and other Gallings of great esteem in the world and Kings themselves have not disdained it as we read 2 Chron. 26.10 Little reason then have any to scorn it 2 Chron. 26.10 as do many of your Courtiers and Citizens who esteem no otherwise of Husbandmen then as Clownes and Peasants But to passe by this Vse 2 Let us take notice hence of a farther degree of Gods love to man who hath not onely vouchsafed to liken himseâ—f to man and be made man for man but hath also vouchsafed to condescend so low as to take upon Him other Callings and Offices albeit very mean and discharge the duties of those Callings towards man for his good He made us of Clay and so he became our Potter He stamped his Image upon us Isa 45.9 Rom. 9.21 Gen. 1.27 Gen. 3.24 Act. 20.32 2 Pet. 2.5 Psal 121.4.127.1 and so he became our Statuary or Minter He cloathed us when we were naked and made garments for us and so he was Vestiarius our Taylor or Wardroah-keeper God builds us up a spirituall houâ—e and Temple for himself and so he is our Architect or Builder When the Church is built He watcheth over it and keeps it from all ghostly and bodily enemies and so he is our Sentinell or Watchman Hos 2.19 20. Psal 86.11 32.8 He weddeth us and marrieth us unto himself and so becomes our Husband He teacheth us and instructeâ—h us in the Doctrine of Salvation and so becomes our School-Master He cures our sicknesses and diseases and heals our wounds and so he is our Physitian And to plead our cause Hos 14.4 1 John 2.1 and non-suite all Actions that are brought against us he is our Advocate And that nothing may be wanting to us He plants us and waters us and gives the encrease 1 Cor. 3.6 and so he is according to the point delivered our Husbandman Thus what the Apostle professeth of himself 1 Cor. 9.22 I am made all things to all men that I may by all means winsome may in a pious sense be applyed to God himself who to gain us turns himself after a sort into all shapes and makes heaven all things to all that he may gain all To the Merchant-man Math. 13.44 45 46 47. Math. 13.33 Vers 24. it is a rich Pearl To the Purchaser it is a rich Treasure To the Fisherman it is a Nett cast into the Sea To the good Heuswife it is a laying of Leaven And to the Husbandman it is a sowing of seed Christ puts no man out of his way or out of his Calling to get to Heaven He preâ—ents