Judg. 9.10 which every Tree must bring forth according to its kind As the Olive Tree hath its fatnesse the Figg Tree his sweetnesse The Vine his Wine that cheareth God and man So every Christian hath his proper fruit whereby he must be known in that Calling wherein God hath set him A King saith Austin serveth God after one sort as he is a man Aug. Epist 50. after another sort as he is a King As he is a Man he serveth him by living faithfully as he is a King by making Lawes for the keeping of his Subjects in peace and tranquility And so it may be said of God's whole Houshold and Family each one oweth a service to God after one sort in the generall fruit of holynesse and after another in the proper fruits of our particular Callings and Stations Whence it is that that may be good in one that is not in another as appears by two remarkable Instances 2 Sam. 6.6 Num. 18.3 1 Chro. 13.10 The one of Uzzah who it is likely out of good intent put his hand to the Ark to stay it when it tottered and was like to fall This was not his Fruit none might touch the Ark but the Levites onely therefore God was displeased with it and smote him for it so that he dyed presently before the Lord 1 Chron. 13.10 The other Instance is in King Vzziah who went into the Temple to burn Incense upon the Altar of Incense 2 Chro. 26.16 This was not his Fruit it appertained not to him to do it but to the Priests the Sons of Aaron as Azariah told him Ver. 18. 2 Chron. 26.18 and therefore it made not for his honour for he was immediately struck with Leprosy which appeared in his forehead to his shame Ver. 19.20 insomuch that he was thereupon thrust out of the Temple for a Leper It is not enough then that our works are such as beseem Repentance in the general but they must be such as have a due respect unto the performance of those things which we are called unto in our Repentance Isa 1.16 17. Luk. 4.12 13 14. Isa 1.16 17. Luk. 4.12 13 14. As it must be proper fruit so it must be seasonable It is said of the godly man that he bringeth forth his fruit in his season Psal 1.3 Eccl. 3.11 Pro. 25.11 Psal 1.3 Every thing is beautifull in its season A word spoke much more deed done in due season is like Apples of Gold with pictures of Silver Prov. 25.11 Then is our Fruit ripe pleasant profitable and acceptable when it is well timed for want of this it rotts and putrifies as doth the untimely fruit of all Hypocrites Nor may the Place be altogether neglected For as King Theodorick speaketh in Cassiodore Aptum est omne boâ—â—â— locis suis et laudabilia quaque sordescunt nisi congrnâ sede potiantur Cassio lib. 5. Var. 22. Joh. 2.14 15. every good thing is proper in its place and all things praise-worthy lose their commendation unlesse they do injoy their proper seat Buying and selling is good but not in the Temple as appears Joh. 2.14.15 Those Buyers and Sellers of Sheep and Oxen and Mony changers did no other then what might lawfully be done in providing Sacrifices ready for those who came from farr and in exchanging Gold for Silver great pieces for smaller strange coyne for mony current in that place Their fault was that they did all this in the Temple and encroached upon a place consecrated to God which they prophaned with their merchandise in which regard Christ whipt them â—ut like Doggs and that upon this ground Isa 56.7 Mat. 21.13 my House shall be called a House of Prayer And thus you see of what Quality our Fruit must be that it may be accepted Now for the Quantity of it our Fruit must be full the want of this was objected to the Church of Sardis Revel 3.2 Rev. 3.2 And St. Paul's prayer on the Philippians behalf was that they might be filled with the fruits of Righteousnesse Phil. 1.11 Phil. 1.11 Now our fruits may be said to be full when like that Tree of Life mentioned Rev. 22.2 Cant. 7.13 Revel 22.2 we bear twelve manner of Fruits and as we read in Cant. 7.13 all kind of sweet Fruits old an new when we manifest in our lives every grace of the Spirit as well as any and make conscience of every Christian duty as well as of any when every member of the Body power and faculty of the soul Jam. 3.17 is laden with Fruit no branch empty Jam. 3.17 Secondly When our Fruits are answerable to the means and cost bestowed on us The want of this was blamed in the Hebrews Heb. 5.12 Cap. 5.12 Of which more hereafter Thirdly When our works are finished they they are full Act. 9.36 Till then they are not ripe nor have they attained to perfect fulnesse Acts 9.36 And thus much of the first Patricular I propounded Now to the second the Meanes that must be used that the Fruit we bear may be thus Qualified and so First Get to be engrafted into a lively stock that is into Christ He is the Noble Stock into which all the Plants of Paradise must be set and engrafted Rom. 7.4 Colos 2.7 Joh. 15.4 Numb 17.8 Luke 23.39 43. Rom. 7.4 Colos 2.7 without him we can do nothing John 15.4 but being once set in Him were we as dry as Aarons withered Rod we shall presently be charged into a flourishing and fruitful Tree as was the Thief converted on the Crosse Luke 23.39 43. Who no sooner took hold on Christ but presently became another man manifesting the fruits of his engrafting in believing confessing giving testimony of Christ's Innocency reproving his fellow Offender for his Blasphemy He is his own accuser and humbly desireth to be remembred in mercy Secondly Earnestly beg the spirit of God whereby the sap may be conveyed from the Root Rom 8.9 Eph. 2.22 Rom. 8.11 Eph 3.16 1 Thes 5.23 into every branch without it we can have no communion with Chrst Rom. 8.9 Ephes 2.22 by it we shall be quickened Rom. 8.11 and strenghened to every good work and action Ephe. 3.16 Sanctified throughout in body in soul and in spirit 1. Thes 5.23 If the Clouds be full they will powre forth Rain upon the Earth saith Solomon Eccles 11.3 So it a man be thus enriched with the spirit of grace he cannot but be fruitful Eccles 11.3 For as Christ and his Spirit are not sundred so cannot the Spirit be sundred from the fruits of the Spirit which are those mentioned Love Joy Peace Gal. 5.22.23 Long-suffering c. Now by fervent and faithful prayer unto God the Spirit may be obtained Luke 11.13 being accompanied with careful and conscionable hearing of the word Luke 11.13 Act. 10.44 Acts 10.44 Thirdly Look that there be store of suckers and feeders about the Root these
down into my Orchard of Assemblies to view their foâ—wardnesse and take notice of the growth and happy progresse of those plants newly set and converted unto me verse 11. Now God visits his Church two wayes either by Benefits or by Judgements with a Visitation of mercy or with a Visitation of severity His visitation of mercy is when God comes amongst men to shew some special mercy and that either concerning things Temporal as Gen. 11.1 Exod. 3.16 Gâ—n 50.24 Gen. 21.1 and when he lets his Churcâ— know that he takes notice of their sorrows as Exod. 3.16 and so sends deliverance of this is spoken Gen. 50.24 Or in spiritual things revealing his everlasting mercy to his Elect So he visits either by Christ who came not onely to see us but to save us Luke 19.68 Cap. 7.16 Or by the Preaching of the Gospel Luk. 1.60 7 19. Hos 2.6 Luke 19.44 So the time wherein Jerusalem heard the Oracles and saw the Miracles of our blessed Saviour is called the day of her visitation Luke 19.44 And he hath a Visitation of severity and correction when he punisheth for sin Exod. 20.5 Psal 59.5 Exod. 20.5 Psal 59.5 and cometh with unlooked-for calamities And thus God threatened to visit the Offenders of the House of David I will visit their transgression with a rod and their iniquity with stripes Psal â—9 33 Isa 13.11 Jer. 5.29 Hos 9.7 Psal 89.33 Isa 13.11 So Jer. 5.29 Shall not I visit for these things saith the Lord Shall not my soul be avenged on such a Nation as this And Hos 9.7 The dayes of Visitation are come the dayes of Recompence are come Israel shall know it This Visitation is not without all mercy for when God refuseth to visit it is the soarâ—st visitation of all Hos 4.14 Therefore David beggs in the bâ—hall of the Church Look down O Lord behold and visit thy Vine Hos 4.14 Psal 80.14 And so in severity he visited this Figg-Tree for not finding what he expected he commanded that it should be cut down as hereafter we shall shew you Let it admonish every one of us to expect a Visitation Vse and prepare for it we think that we have to do no more with Visitations neither Clergy nor Laitie all are gone and down but Fratres aliam vobis prounncie Visitationem There is another Visitation my Brethren to be thought upon God himself is a Visitor and he hath his Articles to be enquired of concerning his Day his Worship and his Service on that Day the Manner of performance thereof our Life and Conversation whether it be suitable to our profession And to these a Personal answer must be given It were well if we would put that question to our own souls Job 31.14 Object when He comes What shall I answer him But it may be long to this Visitation and so we may do the better No Resp He visits us bo h in this Life and in that which is to come God visits us in this Life three wayes First Praedicando by the Preaching of his word when God sends his Prophets and Ministers unto us to declare his will then he cometh to visit us Numb 23.21 Math. 18.20 Numb 23.21 The Lord his God is with him the shout of a King is amongst them saith Balaam So Math. 18.20 there God is by his Authority Power and Command and where the King's Proclamation is there God is Authoritively by his Authority yea where his word is Preached there God is Virtualiter by vertue and efficacy working with it instructing the ignorant comforting the weak correcting the stubborne confirming the Religious And to this Visitation you are all cited and must answer to your names If no lawful impediment be alleadged it is a contempt and you must answer for it Every week he keeps a constant visitation amongst us Secondly He visits inwardly Inspirando by the inspiration of his holy Spirit putting into our hearts holy thoughts good desires and motions He comes thus to us at one time or other so he came to visit hard-hearted Pharaoh Exod. 9.27 and to Balaam Exod. 9.27 Numb 23.10 John 9.16 Mat. 19.16 Rev. 3.20 Numb 23.10 and to those Jews John 6.34 and so Math. 19.16 It is a fearful thing to resist these motions to quench them and smoother them he stands by us knocking but we will not answer Thirdly He comes a visiting Corrigendo by correcting of us so all his Chastisements and corrections are Visitations Thus Job calls his Tryals Job 7.18 we call the Pestilence God's visitation Job 7.18 and so are other sicknesses lesse mortal as that which is now upon us Oh that we would now visit our selves so should we save God a labour If we would judge our selves God would not judge us 1 Cor. 11.31 1 Cor. 11.31 And yet there is another day of visitation besides that in this life which is at the generall day of judgement and those who are not visited here shall assuredly be visited then and theâ—e will be no plea no excuse for absence no appearance by a Proxy Mich. 7.3 4. Jer. 49.7 8. This will be a time of great calamity and perplexity counsell will perish from the prudent Mich. 7.3.4 Jer. 49.7.8 Vsee 2 Let us blesse God that he hath this care over us What is man saith David that thou art so mindfull of him Psal 8.4 and the Son of man that thou visitest him Psal 8.4 David could not but admire God's goodnesse herein Elizabeth wondered that the Virgin Mary should give her a visit Whence cometh this Luk. 1.43 that the Mother of my Lord should come unto me Luke 1.43 Much more may we admire that the King of Kings Lord of Lords should visit us and that in his own person taking our nature on him as we spake before doing all things that belonged to a good Visitor reforming cleansing purging punishing offenders with his own hand by his own mouth and comforting succouring relieving all such as were weak sick and distressed And after that in his own person he had done all this when he ascended up to the Throne of his Glory from whence he descended such was his care that he left not his Church without Visitors to oversee it in his absence till he comes again who if faithful will be careful of doing what was left them in charge Now in that he hath this care for us what shall we do for him All that he requires of us and expects from us is to answer his pains and care in our Creation Redemption Sanctification Preservation by our fructification Which is the next poynt we come unto And he sought fruit thereon and found none Text This Husbandman having bestowed paines upon this Figg-tree in the planting of it expects a return of fruit but coâ—trary to his expectation he found none at all fruit he fought none he found we begin with the first The Position is Fruit is expected from
Bishops saith Eusebius And two hundred thousand people were slain in the garboyle which followed upon the Schisms of Popes saith Walsingham Fourthly Whilst the Guides of God's People Amphisbena-like strive one against another which should be the Master-head the Body is in danger It is impossible to follow our Leaders when their Faces look a contrary way and their backs are to each to other Quem fugiam scio quem sequar nescio as Cicero sometimes said of the faction betwixt Caesar and Pompey Our peâ—ple know not what to do when their guides call them contrary waies and they are so distracted that many times they put on a resolution to fly all and follow none These are some of the evills which Sathan knows will follow upon our discords and contention And these in a great measure we have found to be the effects of our discords and contentions which we have reason to bewail and not onely so but in the second place Use 2 To pray earnestly to God that he would be pleased to compound those differences that are amongst us and work a holy concord amongst his Servants and blesse and prosper all pious and lawful undertakings this way and to guide his Servants that go about that work that it may be successeful so far as it may make for his Glory and the Churches good It is no easy task that is undertaken It had not need to be a shaking hand that drawes strait so small a line far more comfortable would it be if God so please to take away the Subject of the Quâ—stion saith one that those who are of one Family may be of one heart and mind Let us pray for this so far as may stand with God's good Will and let us endeavour in our several Callings and places to procure it Such was the desire of Mr. Calvin of the Churches peace that he professed he would willingly travail over all the Seas in the World to put an end to the differences of the Church Blessed are the Peace-makers Math. 5.9 Math. 5.9 And so this Doctrine is of Particular Use both to Magistrates and Ministers to Ministers and all the people of God Use 3 If the Dressers should be as one in the Service of their Master then far be it for Magistrates and Ministers to counter-work one against the other seeing the Magistrate is as you have heard the Minister of God as well as the other Both are employed to do service for one Master These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 Ezek. 37.18 19. Ruth 4.11 like those two Sticks or tallies mentioned Ezek. 37.16 19. are to be one Both together like Rachel and Leah will better build up the House of Israel the Church of God then asunder when Magistrates Christ's Substitutes in his Kingly Office and Ministers Christ's Substitutes in his Priestly Office stay one another as Butterâ—sses below or Spars above then all stands film but if dâ—scord arise betwixt these both Callings suffer by it As Sampson herefore said unto his Bâ—ethren of Judah Swear unto me that you will not fall upon meyour selves Judg. 15.12 Judg. 15.12 so may the Minister say unto the Magistrate and the Magistrate unto the Minister for if contentions arise be wixt theâ—e and one seeks to pull the Sword out of the others hand we may say as Jocasta sometimes said weeping over the malice of her two sons Eteocles and Polynices Senec. in Thebard Tu times illum ille te ego utrumque sed pro utroque Thou fearest him and he feareth thee I fear you both because I fear the destruction of you both Yet more Particularly God's Ministers of the Word are especially interessed in this businesse and to be exhorted seeing they are as one that with one heart and hand they give themselves to the Lord's work Mark 9.49 Aug. Epist Hier. inter opera Hier. and be at peace amongst themselves Augustine passionately lamented the differences that were betwixt Hierom and Ruffinus two famous Pillars of the Church and dressers of God's Vineyard Wo is me saith he that I cannot find you both together how am I moved how am I greived how willing would I be to fall down at your Feet I would weep according to my Power and begg according to my Love now of the one for the other and then of both for both and for others also who with great perilland scandal see you that you would not suffer these great dissentions to spread And great cause we have to do so for First It would be remembred that all our Labours should meet in that one term the edifying of the Body of Christ that is his Church Eph. 4.12 Ephes 4.12 Now the Church of Christ is not built up with blowes and noise The Matter of the Temple was framed in Lebanon 1 King 6.7 at the setting of it up in Zion no stroak was heard neither of Axe nor Hammer Confusion of Languages hindred the building of the Tower of Babel Gen. 11.5 so variety of opinions and strife of tongues is a great lett to Temple-work whilst our Languages are so variable that we cannot understand each other or for our Impatiency will not the progresse of the Church is hindered Our contentions are a scandal to those that are without and a great hinderance to those that are within It keeps many from us opens the mouths of many against us weakens the hands of such as remain with us and encourageth others to forsake and leave us when as by Unity and Concord the credit of our Ministry would be greatly strengthened our Doctrine more regarded and become more fruitful and powerful in the hearts of our people as appears by that we read 1 Cor. 14.25 1 Cor. 14.25 Where the consent and agreement that was found amongst God's Servants in their Ministry is rendred as the reason of that ignorant man's falling down on his face and worshipping this extorted from him an acknowledgment that God was in them indeed Secondly The great advantage that we give unto the enemies and adversaries of the Truth would not be forgotten Melancthon a man famous in his Generation perswading the Protestants in his time to be at peace and unity propounded to them a Parable of the Wolves and Dogs who were marching to fight the one against the other the Wolves sent out their Scout to know the strength of their Adversary the Scout returns and tells the Wolves that indeed the Dogs exceeded them in number but yet they needed not to fear them for he had observed that the Dogs were not one like another Besides he had observed in them that they did march as though they were offended rather with themselves than with their enemies grinning and snarling yea biting and tearing one another as if they would save their enemies a labour nor did they keep their ranks nor observe any order in their march wherefore let us not be discouraged said the Scout to the Wolves but
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
fearfull a mark and note of Reprobation as any we can find in the whole Book of God saith my former Author yet Mr. Hilder while the Gospel is preached and the means continued still there is some hope that some good may be wrought in them at the last Wherefore If any of you have lived long under the means and yet got no good thereby despaire not of your selves and yet presume not Attend still upon the means repaire to God's House hear the Word for if that convert thee not What hope canst thou have that any thing else will Do as those poor impotent Persons did John 5.3 Joh. 5.3 come to the Pool and there lay waiting for the moving of the Waters although it be 38 years yea longer use the means and wait the good hour never was any so unfruiâ—full and unprofitable but if he would submit himself to the Dresser's Husbandry call upon God for mercy and hold out in his endeavours God hath heard him in the end and so at last all hath proved well as followeth to be she wed you in the behalf of this Figg-Tree Well Albeit the words have a suppositive Form yet they carry withall a Positive Force If it bear Fruit after thy Patience in bearing and my pains in digging and dunging What then Why then all shall be well Therefore our Translators add that word albeit it be not in the Originall not with any Jesuiticall or Rhemisticall intention to darken or corrupt the Text but to enlighten it Well being put in like an Artificiall Tooth in the Mandible to help the sound which would not be so well without it It maketh up the flaw or crack which as before was shewed is in the Sentence and must ncessarily be implyed had it not been expressed So then this may be inferred All will be well if we bear fruit Doct. though it be late first Fruitfulnesse at last will make amends for all Before this all is naught stark naught betwixt God and Us but if after God's long Patience and the Dresser's diligence we become fruitfull and obedient It will be well on all sides We read 2 Chron. 12.2 2 Chron. 12.2 3. 3. of a great Army that came up against Jerusalem because they had transgressed against the Lord and despised his Messengers the Prophet Shemaiah tells the Princes of Israel and Judah that God would deliver them into the hands of their Enemies because they had forsaken Him Hereupon the Princes of Israel with their King humbled themselvs before the Lord and confessed his righteousnesse thereupon God was pacified his wrath was turned away and then in Judah all things went well saith the Text verse 12. Verse 12. Frequently doth God call upon his People to be obedient and to return unto their Duty upon this very ground Deut. 12.25 26. Jer. 7.23 22 15 16 38 20. Jer. 42.6 that it might be well with them Deut. 12 25 26. Jer. 7.23 22.15 16 38 20. And this hath the testimony even of the most rebellious as we find Jer. 42.6 We will do what God requires that it may be well with us And needs it must be so because Reas however the beginning was naught and proceeding worse yet the end is good and all is well that ends well There are many good Ends that meet in that one Center The Ultimate End that God aimes at in all his Actions is the glory of his Name Thus he Elected us from before the Foundation of the World to the praise of his Glory Ephes 1.5 6 12. Prov. 16.4 Isa 43.7 1 Co 6.20 Rom. 11.30 Ephes 1.5 6 12. He Created us to the same End Prov. 16.4 Isa 43.7 and Redeemed us for that purpose 1 Cor. 6.20 He preserves and feeds us that his Glory may be set forth by us c. Rom. 11.30 Now by our conversion and turning unto him by our bringing forth fruit beseeming Repentance great glory redounds unto his name John 15.8 Herein is my Father glorifyed Joh 15.8 1 Tim. 1.13 16. his mercy is magnified 1 Tim. 1.13 16. Power seen Truth Wisdome Patience Goodnesse all exalted in the raysing up Children to Abraham of stones in healing old soares raysing up the Dead to life c. All is well then in respect of the Owner he hath his End Secondly In respect of the Dresser of the Vineyard all will be well Christ is the chief and principal Dresser and he now sees the travail of his Soul the effect of his Sufferings Isa 43.11 the fruit of his Blood which was shed to purge us to be a peculiar People unto himself zealous of good Works Tit. 1.14 When he sees a Soul begotten to him a Branch engrafted in him he rests aboundantly satisfied and contented therewith Isa 53.11 He counts his Blood well bestowed And that blood which before spake Vengeance now no more speaks such things against any such Soul but mercy In reference to the Vnder-Dressers God's Ministers all will be well Their pains in Digging Dunging Pruning Preaching Praying Sweating is well recompenced Our Labour indeed is a soare sweating labour as hath bin before shewed when nothing but Sweat comes of our Labour But when a Tree that is ready to dye recovers it self upon the travail and pains of the Dresser this makes for his credit and honour and puts as it were a new life into him and it will enable him to make a comfortable account to the Lord of the Vineyard when he shall be called thereunto of that wherewith he was betrusted And that is well for him Dan. 12.3 Dan. 12.9 Thirdly Whereas before the Ground was cumbered with a barren Tree as before you heard and other Trees hindered by it c. Now in bearing and bringing forth of Fruit the Vineyard is credited the Soyl much inriched other Trees graced and revived Great joy was in the Church upon Paul's Conversion and Preaching of the Gospel which before he had persecuted Acts 9.31 and so for the Gentiles calling Acts 9.31 11.18 15.3 Acts 11.18 15.3 Lastly It will be well for the Tree it self Now upon it's fructifying it is out of danger of felling and fyring The Pruning hook may come to some of the Branches of it to make it more fruitful Joh. 15.2 but the Axe shall never be layd to the Root no Beast shall browze it Canker eat into it Danger come nigh it It is under the Eye and care of the Lord of the Vineyard And that is well for him also Thus you see how the Ends of all these lines meet in this one Center Well All must needs be well that ends so well Let me now apply my self to you who hitherto have lived an unfruitful and unprofitable life Vse 1 Can you have a greater encouragement to well-doing then this that notwithstanding your manifold provocations yet God is reconcileable and albeit heavy Judgments have bin denounced against you yet if now you will
Army of 100000 was utterly defeated not a man of the Romane side slain no not so much as wounded The power of Prayer is so well known and ratified by experience that there was never any State Christian or Gentile but they have acknowledged it Plut. in vit Numae O admirabilem plarum PrecuÌ„ vim quibus coelestia cedunt Hostes terret manus illa quae Vâ—ctoriae suae trophaea in ipsis coeli orbibus figit Bucholcerus Insomuch that Infidels in their Idolatry and Hereticks in their Schism have had recourse unto it Yea Turks and Barbarians at this day enjoyn Prayer and religious Service to their Idols before they go out to Warr and for the security of their State 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Numa Pompilius a Heathen King of the Romans to one that brought him news that his Enemies were at hand to surprize him What tell you me of Enemies I am about sacrificing to God no danger could make them forbear superstitious Rites Oh! the admirable power of godly Prayer saith one to which heavenly things give place That hand terrifyeth the Enemy which fastneth the tokens of its Victory in the Celestiall Orbs. Plutarch in the life of Pyrrhus saith of Cyneas a Thessalian Oratour that he overcame more by words and Speeches than Pyrrhus by the Sword One Prayer is more powerful to obtain a Victory than ten Swords In that famous battle of Israel against the Amalekites Exod. 17.11 the Prayer of Moses gave a sensible advantage to Israel's side and indeed the Victory For when his hands were up then Israel prevailed but when they were down then Amalek prevailed 1 Chr. 5.20 And again we read that when some of the Israelites warred with the Hagarites in the midst of the battle they cryed unto the Lord and he heard them and gave their enemies into their hands and all that were with them because they put their trust in Him saith the Text 1 Chron. 5.20 An Army of Prayers is as strong as an Army of men yea one man praying may do more than many fighting Jer. 17.5 But cursed is he who maketh Flesh his Arm and trusteth not in the Lord his God To the truth of which Verdict the greatest Potentates of the World have subscribed with their own blood Nebuchadnezar trusted in his City Babel and it was his Confusion Xerxes trusted in the multitude of his men and his multitude encombred him Darius in his wealth and that sold him Ps 28.7 8. Rehoboam in his young Counsellours and his young Counsellours lost him Casar in his old Senators and his Senators conspired against him Hi curruum illi equorum c. these trust in Charriots and those in Horses But let us remember the Name of the Lord our God So when they are brought down and fallen Vse 2 we shall rise and stand upright And as this should bring Prayer into greater request with us so it should cause praying Christians to be more respected by us especially God's Ministers the Dressers of God's Vineyard for these are the Chariots and Horsemen of Israel Nux ego juncta viae quae sum sine crimine vitae A populo saâ—is praetereunâ—e petor Ovid. Exod. 8 9. Explained But men commonly deal by these as Boyes do by Wall-nut Trees in faire weather they cudgel them but in foul weather they are enforced to run to them for shelter So Themistocles said of himself that the People dealt with him as they dealt with the Plane-Tree in faire weather every passenger did crop him but in a Tempest in Thundring and Lightning they got under his boughs Thus Pharoah sends to Moses when God's Judgments were on him and desires his Prayers Glory over me said Moses to him that is jear me reject me yet thou must be beholding to me for my Prayers or thou art like to lye under that plague for all that thy wizards can do to thy relief and help So did Jeroboam when his hand was withered he was glad to submit and desire the Prophet to intreat the Lord for him 1 King 13.6 that his hand might be restored 1 King 13.6 Plagues and Judgments bring Prophets and praying Saints into request and favour The drowning man will reach out his hand to that bough which he contemned whilst he stood safe on shoar When the Sword Famine or Pestilence is amongst us or the snares of death do compasse us about when the wrath of God falls upon the naked Soul and the conscience is wounded within as the body is pained without Oh then send for that good man that Godly Minister desire his earnest Prayers on my behalf Now these are in request credit with us whom before in the daies of our prosperity and peace we passed over as superfluous Creatures of whom there was little Use But if you desire that they should pray for you in your extremity do not sleight them nor wrong them in the daies of your prosperity Hearken to that advice which God gave Abâ—melech Gen. 20.7 and follow it Go to Abraham saith God and restore him his wife that he may pray for thee for he is a Prophet of the Lord So go to God's Ministers and faithful Servants make your peace with them in time satisfy them for the wrongs and injuries done unto them that they may pray for you Job 40.8 and prevail with God on your behalf And remember what God said to Job's friends Go to my Servant Job and submit your selves and my Servant Job shall pray for you for him I will accept otherwise I will deal with you after your folly Vse 3 Lastly If the Prayers of the Godly be so powerfull with God as hath been shewed then let all such as have any Interest in God improve it and stirr up themselves to take hold on God Look on the present Estate of the Church and Nation and you must needs confesse that this Exhortation is a word in season Judgments have not onely been threatned against us but in part executed upon us and the Axe is still at work hewing and hacking at the very Root What is become of Religion Lawes Liberties that we have stood out so much for Is not all in a confusion and combustion as yet both in Church and State Help with your Prayers Tears they are your best weapons lay hold on God let him not go till his Indignation be over past give him no rest till he establish peace and make our English Nation once more a praise upon the Earth The Prayer of one Dresser may do much with God Coit coeius Tertul. Apolog. c. 19. How much more the Prayers of many yea of the whole Church of God were they united What Judgment cannot many hands together if in time lifted up bear off What Blessings are they not able to pull down from Heaven on us If one Prisoner in a Jâ—yâ—e cryes out for bread we pity him if the whole Jayle begg of us we cannot
deny them When all our Children come about us we cannot so easily shake them off as one How mightily might we prevail with God if we conjoyned our forces Vis unita fortior Many drops make a great flood O! joyn Prayers to Prayers Tears to Tears Sighs to Sighs then shall you find that the face of our Church and State would be quickly changed God will not onely wipe off blood from our bodies but tears from the eyes of this his sad and disconsolate Spouse Grata haec Vis God is well pleased when such violence is offered Him Thou shalt cut it down Text. He saith not I will cut it down but Thou shalt and why not He as he was willed Alasse It could not but be an unpleasing Office for him who had bestowed so much pains and labour about that Tree now to fell it If the fatall stroak must be given and that there be no remedy let it be done by thine own hand spare mine So some Interpret it Or rather thus Thou shalt cut it down not I in that it is by thy Command that I do it Done it shall be I will submit and yield obedience to thy Will for I am but thy Servant and therein execute thy Will and pleasure And thence observe we Whatever be the Instrument or Whoever be the Agent Doct. God is the Principall Efficient of those Judgments which befall a People Let the Axe be what it will or the Dresser who he will It is the Lord of the Vineyard that cuts down the Figg-Tree Sometimes God doth make the Unreasonable Creature his Axe or Instrument in hewing and cutting down and somtimes the Reasonable but whether these or those all are but as the Axe in his hand In all the Ten Plagues of Aegypt it was God that did smite Exod. 7.17 Exod. 7.17 Levit. 26. Num. 21.6 Amos 4.6 9 10 11. Exod. 9.3 1 Chr. 21.12 Psal 91.5 All those Judgments threatned against the disobedient Levit. 26. I will send saith God He sent fiery Serpents amongst the People Numb 21.6 he smites with blasting and mildew sends Famine Plague and Pestilence Amos 4.6 9 10 11. Murrain of Cattle is called his Hand Exod. 9.3 Pestilence his Sword 1 Chron. 21.12 Sicknesse his Arrowes Psal 91.5 He it is that doth hurt and shoot wound spoyle and overturn be the Instrument what it will be Sometimes the Reasonable Creature is used as his Agent in the Execution of his Judgments Angels and Men both Good and Bad are used as the Instruments of his wrath Good men are sometimes made use of for that purpose So God's Prophets and Ministers are said to hew and slay Hos 6.5 Hos 6.5 But whom they cut down by vertue of their place and Office God cuts down I hewed them by the Prophets I have slain them by the Word of my mouth I have done it I have done it saith the Lord Sometimes the Civill Magistrate is employed in that Service he lifts up the Axe and inflicts temporall Punishments on Delinquents Ps 101.5 8. David will cut off all wicked Doers from the City of God Psal 101.5 8. And yet in so doing he is but the Minister of God Rom. 13.4 2 Chro. 19.5 6. A Revenger to execute wrath upon them that do evil Rom. 13.4 The Judgment is God's 2 Chron. 19.5 6. God doth own it as his The Soul that turneth after such as have familiar Spirits and after Wizards I will even set my face against that Soul Lev. 20.6 and will cut him off from amongst his People saith God Levit. 20.6 God saith He will do it and yet this Cutting off was by the hand of the Magistrate Exod. 22.18 who was not to suffer a Witch to live Exod. 22.18 And as God makes use of Good men so oftentimes of Bad in the Execution of his Judgments The King of Babylon was God's Sword to cut down and spoyl the Aegyptians God did put the Sword into his hand and strengthen his Arms and in so doing Ezek. 30.24 it was God Himself that brake the Arms of Pharoah Ezek. 30.24 The proud Assyrian was the Rod of his Anger and the staffe of his Indignation He sent him to punish his own People Isa 10.5 6. Isa 10.5 6. He was but the Axe in God's hand to hew down Judah His Saw to divide it His Rod to scourge it His Staff to beat it And when that Axe that Saw that Rod that Staff did magnifie it self against the hand that used it God upbraids it for so doing as if the Instrument could do ought without the Arm that moved it verse 15. Verse 25. The Angels both Good and Bad are made use of in the Execution of God's Judgments It was a good Angel that smote the Isralites with Plague and Pestilence 2 Sam. 24. 2 Sam. 24. But it was the Lord that sent that Pestilence upon Israel verse 15. Verse 15. And it was the Angel of the Lord that slew all the first born of Aegppt but that Angel was no other then God's Instrument Exod. 12.29 for it was God that smote them Exod. 12.29 The Bad Angels the Devils are likewise God's Agents and Instruments of his wrath An evil spirit it was that vexed Saul but that spirit was sent from God to do it 1 Sam. 16.14 1 Sam. 16.14 A lying spirit was in the mouth of Ahab's Prophets to seduce him but it was God that put that lying spirit into their mouths He sent it forth and gave it a Commission to do what it did 1 King 22.22 23. 1 King 22.22 23. And thus God used Sathan as his Instrument in afflicting Job for the tryal of his graces of which more anon This Truth delivered hath strong Confirmation from Scripture 2 King 21.12 13 14. 2 Corn. 15.6 Isa 28.21 45 6 7. Jer. 18.11 Amos 3.6 Ruth 1.20 Job 1.21 6 4 16 12. Lament 1 12 17. Hos 6.1 Exod. 8.19 2 King 6.33 Jon. 1.14 the mouth of God hath said it 2 King 21.12 13 14. 2 Chron. 5.6 Isa 28.21 45 6 7. Jor. 18.11 Amos 3.6 The godly have acknowledged this Ruth 1.20 Job 1.21 6.4 16 12. Lament 1.12 17. Hos 6.1 Yea the wicked cannot but confesse it Exod. 8.19 2 King 6.33 Jon. 1.14 So Tiberius was wont to say that Thunder was the power of God Homer that the Plague was the Arrow of God and Hippocrates that it was sent as a punishment from God Superstitious Heathens have subscribed to the truth of what is now delivered Obj. There are two or three Objections might be made against this which we shall briesly say somewhat unto for the farther clearing of the poynt If the Devil and his Agents have a hand in many of these Judgments which are inflicted on a Nation and People Object How can it be sayd that God is the Author of them In three respects it may be safely said Resp First In regard
of his purpose and ordination for they do nothing but what God purposed before hand to have done as the Church acknowledgeth in the Case of Christ Act. 4.27 28. Acts 4.27 28. Of a truth against thy Holy Child Jesus whom thou hast annoynted both Herod and Pontius Pilate with the Gentiles and the People of Israel were gathered together for to do whatsoever thy Hand and thy Counsel determined before to be done All these Enemies of Christ notwithstanding all their plotting and maliciousnesse did nothing nor could they do any thing against him but that which God in his eternal Counsel had both foreseen and decreed to permit for the Salvation of his Church Thus St. Paul preventing that temptation which might arise from his sufferings puts the Thessalonians in mind of this that God had appointed them thereunto 1 Thes 3.3 Dr. Sclat in loc 1 Thes 3.3 where the Argument lyeth not so much in the inevitable necessity saith a Learned Expositor as in the conformity that should be in us to every will and appoyntment of God Secondly In respect of the Executing of that his Decree according to his purpose and therein is God's hand evident as we have shewed you in the proof of the poynt It is Ambrose his Observation that in all Afflictions God's hand and the Devil's hand are but one hand Stretch out thy hand saith Sathan to God concerning Job and touch all that he hath Job 1.11 12. Job 1.11 Behold all that he hath is in thy hand or power replyed God to Sathan verse 12. Put forth thy hand now and touch his boâ—es and his flesh saith Sathan to God Job 2.5 6. Job 2.5 Behold he is in thine hand saith God but touch not his Life verse 6. And that holy man Job in all his tryals and temptations saw Gods hand therein Job 1.21 Job 1.21 Thirdly In his ordering and disposing of all his Judgments that are inflicted with all Circumstances that belong unto them by his most wise and powerful providence You thought evil against me but God meant it unto good sayd Joseph to his Brethren Gen. 51.20 Gen. 51.20 and God turned it to good not onely good to Joseph who was no partaker in the evil but good even to them who meant nothing but evil they shot at him with their arrows of envy and hatred and sorely grieved him Gen. 49.23 2 King 13.17 Gen. 49.23 But as we read in that Story 2 King 13.17 when Joash shot the Prophet's hand was upon the King's hand so God's hand was upon the hand of those Archers that shot at Joseph From what hand soever Affliction comes from whose Bow soever that Arrow flyes yet God's hand is upon that hand that shoots it and albeit it may hitt the mark according to their purpose that shot the arrow yet it hath the effect and working both on good and bad according to his hand that orders all for his glory and his Churches good Obj. 2 But if it be thus How comes it about that God doth punish the enemies of his Church seeing they are but his Agents and Instruments and his hand is principal therein in ordering and disposing The secret will of God is not the Rule for us to be guided by Resp but that which is revealed to us neither the Devil nor damned can crosse that they must do it whether they will or no but running against the revealed will of God their condemnation is just and this they do most usually Secondly Put case the Act be enjoyned by God and they do therein what God enjoyned them to do yet they do it not in that manner that they should nor do they aim at the right end in doing of it Instance in Jehu who was commanded by God to smite the House of Ahab his Master and to avenge the blood of his Servants the Prophets at the hand of Jezabel 2 King 9 6 7 8. which he did accordingly 2 King 9.6 7 8. 2 King 10.30 and was commended by God for so doing 2 King 10.30 But in that he did not this in the sincerity and uprightnesse of his heart but with a corrupt mind poysoned with ambition as appears Verse 31. 2 King 10.31 God threatens to avenge the blood of Jezreel that is the blood of Ahab's posterity which he in his cruelty and ambition shed in the Valley of Jezreel upon the House of Jehu Hos 1.4 Hos 1.4 The like we read of the King of Ashur whom God sent against his People to afflict them for their Hypocrisie and Idolatry but he had other ends and aims He meaneth not so saith Goâ— neither doth he think so but it is in his heart to destroy and cut off Nations not a few Isa 10.7 And for that God threatens to punish him Isa 10.7 Obj. 3 It may be yet further objected Every Agent produceth the like unto it self Omne Agent agit sibi simile God being absolutely good both in se and extra se good in himself and good to all his Creatures cannot but produce a like Act Now punishments and afflictions are evil and so termed Isa 45.7 Amos 3.6 How then can God be the Author of them Isa 75.7 Amos 2.6 Resp Revengements and Punishments are called Evil in Scripture Non quod per se mala sunt not because they are of themselves Evil sed quod patientibus mala esse videantur but because they seem evil to those that suffer them saith one of the Antient Heir lib. 4. Com. in Jer. Irenaeus ad Haeres lib. 4. c. 77. Nay the very â—orments of Hell saith another are not indeed and of their nature evil but mala sunt his qui incidunt in ea they are evil to such as fall into them but bona ex Justitia Dei good they are as they proceed from God's Justice and tend to his Glory And Augustine being demanded by the Manichees Vnde Malum If there were not an ill God as well as a good God from whence proceeded all that ill which was in the World replyed Vnde malum quid malum From whence comes evil Why what is there in the World that you can call evil I know no such thing But the ordinary and safer answer to this Objection is That evil as Scripture styleth them being the punishments of sin the fruits of God's just displeasure and flashes of hellish torments Yet not so simply and absolutely evil but that there is some respect of good in them As they proceed from God the chief good they are good whether they are inflicted as punishments by a righteous Judge or as Chastisements from the hand of a merciful Father As He willeth them they must be good for that His will is the chief Rule of all good yea the evil of sin is so far good as it is willed by God and as it is a punishment of former sins And as they are over-ruled by God's Wisdom and Power they are
from venting fretfull speeches Gregory Nyssen calls Basil Ambidextrum but in a good sense for that he took every thing that came by the right handle and with the right hand because he saw it to come from God Afflictions are the more wellcome when we see them to be His And experience teacheth that in all those Afflictions which come immediâ—tely from God we are ordinarily more patient than in those that come Iustrumentally from others What Laban and Bethuel said let us say in every Judgment that we ly under This thing is proceeded of the Lord I cannot therefore say either good or evill Gen. 24.5 Nay Gen. 24.5 Let us as better instructed alter the words a little saying This thing is proceeded from the Lord this Judgment this Affliction this Crosse is sent from Him I cannot therefore but speak good of it and not evill Secondly We shall by this consideration be better enabled to bear our Afflictions profitably and fruitfully It will humble us and cause us to throw our selves low before the Throne of Grace 1 Per. 5.6 Humble your selves under the mighty hand of God saith Peter 1 Epist 5.6 that He may exalt you in due time When we see God's holy hand in them and that it is He that smites we cannot unlesse our hearts be very obdurate but be stirred up to go to Him and humble our selves in his sight We shall confesse his Righteousnesse and our own Unworthinesse and with Mauritius that good Emperour who having his two Sons and three Daughters and then his godly Wife Constantina slain before his eyes by Phocas whom the Souldiers had proclaimed Emperour in his room uttered that memorable saying of the Prophet Righteous art thou O Lord Hos 6.1 and just are all thy Judgments It will cause us to fly to him for help alone Come let us return unto the Lord for it is He that hath wounded us c. Hos 6.1 Our Peace is to be made not with the Jaylor but with the Judge not with the Baily but with the Creditor all our work under Affliction lyes in Heaven 1 King 20.31 Like Benhadad's best Counsellour's who sent him with a Coard about his Neck to the merciful King of Israel so do our Afflictions when we once see that the hand of God is in them send us to the God of Heaven for mercy many a Soul hath Affliction whipt to Heaven which otherwise in all likelyhood would never have come thither Thirdly This will be a means whereby we shall be enabled to bear those Tribulations and Afflictions which shall lye upon us more comfortably and chearfully Hab. 1.12 Explained The Prophet Habakkuk speaking of those sad and heavy calamities which the Church then lay under by reason of the Chaldaans gathered much comfort from this consideration We shall not dy saith he Hab. 1.12 O Lord thou hast or dained them for Judgment and O mighty God thou hast established them for Correction As if he should have said Thou O Lord my God hast ordained these Chaldees most justly for our Punishment and set them on work for our Correction not for our destruction and they being but as the Rod in thy hand we rest assured that thou hast not designed us to utter extirpation we shall not dy albeit thou fetchest blood from us and causest us to smart soar A merciful Father albeit he takes a swindging Rod into his hand to correct his Child yet he intends not to kill his Child with that Rod nor will he spend it wholly upon the back of his tender Infant When we see bloody Tyrants and Oppressors let loose upon us this may terrify us very much but when we consider that they are but as Rods in the hand of a gracious God and tender-hearted Father who hath the ruling and ordering of them it must needs be a great chearing to our Spirits And thus God comforteth his Church Jer. 30.11 Jer. 30.11 I am with thee saith the Lord to save thee though I make a full end of all Nations whither I have scattered thee yet will I not make a full end of thee but I will correct thee in measure and will not leave thee altogether unpunished God will certainly correct those whom he loves but the Rods that he useth about his own as they are in his hand so they are bound about with Mercy as God intimates to David in that promise which He made to him concerning Solomon 2 Sam. 7.14 If he commit Iniquity I will chasten him with the Rod of men and with the stripes of the Children of men that is gently and favourably as loving Parents use to correct the Children that they love but my Mercy shall not depart away from him still the Rod shall be bound up with Mercy And so are all God's Rods wherewith he scourgeth His. And when he hath made use of that Rod in scourging of his own at last he will cast that Rod away into the fire as God speaketh concerning the Assyrian that Rod of his Anger and Staff of his Indignation Isa 10.24 25. The Assyrian shall smite thee with a Rod and shall lift up his staff against thee after the manner of Aegypt for yet a very little while and the Indignation shall cease and mine Anger in their destruction Isa 10.24.25 With this consideration that God's hand is in all our blessed Saviour sustained himself in his Sufferings Joh. 18.11 Explained Shall I not drink of the Cup my Father hath given me to drink Joh. 18.11 It is a Cup not a Sea of wrath our Afflictions are all measured by a wise God Sathan cannot put in more than God knows medicinable Rev. 2.20 Rev. 2.10 It is a Cup in a Father's hand when he reacheth it unto us we should willingly receive it the stubbornest Child from a Father receives Correction although he will not from a Stranger Heb. 12.9 Heb. 12.9 It is given us to drink a Potion it is that must be taken Heb. 12.11 bitter indeed at the top but sweet at the bottom Heb. 12.11 If it be too much for one draught we shall take it at two one draught now another anon we may not spill it drink it we must And shall I not drink it seeing the Physitian is experienced the Physick is allayed and tempered and by the hand of a Father tendred to us Let us comfortably bear what cross soever God shall be pleased to lay upon us To conclude all in a word Let us remember that when God's Rod in Moses hand wasturned into a Serpent Exod. 7.10 12. it did no harm it did but devour up other Serpents it stung no body and it quickly turned into a Rod again When God's Rods lye heaviest upon us if they devour up other Rods that is enable us to put off the consideration of the malice of other men and all displeasure towards them and see all as coming from the most High for sin then these
giving the blood of his own Son to redeem it out of the hand of Justice where it lay engaged 1 Pet 18.19 1 Per. 1.18.19 1 Pet. 2.9 hence it is termed The people of his Purchase 1 Pet. 2.9 as comprehending all his gettings He hath entred into a League and Covenant with his Church to become their God and take them for his People Hos 2.13 1 Pet. 2.10 and so he hath not with the World besides Hos 2.13 1 Pet. 2.10 with Christ first was this Covenant of Grace and Mercy struck up on our behalf and so with us in him Vse 1 From hence may all such take warning as bear ill Will to Zion that they be not too busy The fingers of many itch to be pulling the Fence of Gods Vineyard breaking down her Wall robbing her Vines yea stubbing up both Root and Branch c. But let all such Boars of the Wood and Foxes of the field Psal 80. Zech. 2.3 remember that the Vineyard hath an Owner who holds it as dear as the Apple of his Eye Israell is Holinesse unto the Lord and the first fruits of his encrease all that deavour him shall offend evill shall come upon them saith the Lord Jer. 2.3 Jer. 2.3 God will bring his Action of Spoyl and Waste against all such and that is none of the cheapest Actions as some know he will arrest them and attaint them at the Barr of his Justice and plead against them and in the end all such shall know that however his Vineyard seems to lye awhile as unregarded yet Her Name is Sought out Isa 62.12 A City not forsaken Vse 2 And great comfort may from hence be raised on the behalf of God's Church and Vineyard for we may rest assured that he will never forsake his people whom he hath chosen for himself our sins may give scope to the violence of our Adversaries so that God may for our unthankfullnesse and unfruitfullnesse let us lye a while as though we were neglected yea rejected he may let us out as it were or morgage us into the hands of our enemies who may plow upon our backs and make long their furrows and harrow us to purpose but to forsake us utterly that he will not Psal 129.3 Levit. 25.10 23 28. He gave a Law to his people and establish'd it for an Ordinance to his Israel that none should sell away the Inheritance of his Fathers this Naboth made conscience of and if in case he had morgaged any part of his Inheritance and by reason of poverty he were not able to redeem it yet at the end of fifty years if should return to him again Levit. 25.10 23 28. And shall we think that God will part with his Vineyard his own Inheritance for ever No No it cannot be The gaâ—es of Hell shall never prevaile against it Even so Return O Lord of Hoasts we beseech thee Math. 16.18 Look down from Heaven and visit this Vineyard which thy right hand hath planted and the branch which thou madst strong for thy self Psal 80. Vse 3 And let every true member of the Church take notice of this prerogative of theirs and make their claime We are thine ô Lord as for the wicked thou never bearest Rule over them No wicked man can lay claime to God in respect of this Interest Isa 63.19 To the wicked saith God What hast thou to do to take my name into thy mouth Psal 50.16 Psal 50.16 that is to boast that I am thy God seeing thou hatest Instruction c. It is not a dishonour think you to God to be counted the God of Drunkards Swearers Licentious Livers What a God with a mischief is it that these men serve said the Indians beholding the cruelty of the Spaniards But God is not ashamed to be called the God of Believers Heb. 11.16 Heb. 11.16 It is indeed a debasing of himself thus to exalt them but God is not ashamed of it he makes over himself to us in a special manner so as to be ours and take us for his own For the Covenant of grace runs in this Tenour I will be their God and they shall be my people Jer. 31.33 Jer. 31.23 And thus will I say to them which were not my people Thou art my people and they shall say Thou art my God Hos 2.23 Hos 2.23 God challengeth us to be his and we may challenge him to be ours as did the Spouse in the Canticles Chap. 2.16 6 2. Cant. 2.16 6 2. I am my well-beloveds and my well-beloved is mine And hereof we have great cause to boast and glory Rom. 5.11 Psal 18.1 2. Rom. 5.11 So did David Psal 18.1 2. I will love thee O Lord my strength The Lord is my Rock and my Fortresse and my deliverer my God my strength in whom I will trust my Buckler the horne of my Salvation and my high Tower Nine several My's there are in those two verses The poor Christian can have no greater nor sounder ground of comfort neither in Life nor Death then this that he is Gods and God is his All happinesse comes along with God Psal 119.94 Psal 84.11 Psal 5.8 1 Tim. 5.8 Psal 33.12 144 15. Deut. 33.29 1 Sam. 25.16 Dan. 4.30 Luk. 4.8 9. Upon this ground we may expect Protection so David often I am thine save me Who will not defend his own and upon this ground we may expect Provision and all necessary supplyes He is worse then an Infidel saith the Apostle that provides not for his own This alone is enough to make a man perfectly blessed Psal 33.12 144 15. Deut. 33.29 Let Nabal then boast of his Sheep and Wine Shall I take my bread my water my flesh with a haughtinesse let Nebuchadnezar point to his great Pallace that he had built and boast of the might of his Power and the greatnesse of his Majesty Let the Devil himself point to all the Kingdoms in the World and say All these are mine yet all this is nothing to that a true Believer can say God is mine It may be thou hast no money house friend to call thine on earth yet cast thine eye upward that Heaven and the great God that dwelleth in that Heaven thou mayst call thine He is the portion of thine Inheritance thy lines are fallen into a pleasant place Psal 16.5 6 7. thou hast a goodly heritage Psal 16.5 6 7. And so much of the Vineyard now to the Plant. Had a Figg-Tree planted in his Vineyard Text. The Plant here mentioned may be considered in its Kind and Quality For Kind generically a Tree specifically a Figg-Tree For Quality no wild one but planted and that in no barren soyle but in a Vineyard even in the Vineyard before spoken of a rich and fertile soyle Man is frequently resembled to a Tree in Scripture Obs so Job 19.10 Dan. 4.10 11 14 20. Isa 44.23 Jer.
Figg-leaves will not hide your shame nor will they be able were they as bigg as Targets as Pliny saith the leaves of the Indian Figg-Tree are to bear off that showre of wrath which shall one day fall upon the heads of all barren and fruitless Professors Lastly Others there are that bring forth fruit as well as buds and leaves and yet their fruit shall not be accepted First For that it not naturall and kindly fruit but degenerate In the Creation every seed and plant brought fruit after its kind so it is in the Regeneration Gen. 1.12 Phil. 1.27 3.20 Rom. 16.2 Ephes 5.3 Gal. 5.19 good Trees bring forth fruit answerable to the Stock wherein they are engrafted and the sap they thence receive and the Profession that they make but these men walk after the lusts of the Gentiles and bring forth the fruits of the flesh such as those mentioned Gal. 5.19 no manner of way answering to the seed that hath bin sowen in them by the Ministery of the Word which they have heard and the doctrine which they have bin taught Secondly Say it be fruit of a better kind yet it is not seasonable fruit It may be that they are ten or twenty years in Blooming so long before they come to any good Resolution to leave their vitious wayes and courses and then they trust to latter springs and showrs for the perfecting and ripening of it and so neglecting the due season of fruit it happens that with Esau Heb. 12.16 17. they find no place for Repentance though they seek it carefully with teares Thirdly Their fruit is not sound fruit but rotten at the coare however it be goodly and fair to look upon like those Apple Trees in Assyria of which Solinus writes the fruit whereof is as yellow as Gold but being toucht is rotten or like the Apples of Sodom beautiful to the eye but being touched they fall to Cindars zealous they seem outwardly when they are cold at heart or else lukewarm Their aimes and ends in all their devotions is Self like that Cardinal Wolsey who layd a fair Foundation for a good Work but his Ego et Rex meus marr'd all the Structure he sought to raise his own honour and reputation by the Ruine of his Soveraign's dignity Such was the fruit the Pharisees of old bare Math. 6. and such is the fruit of Papists at this day who seek themselves in thinking to merit by their good works at the hands of God Fourthly their fruit is not fair it is shrivelled up either in some few duties of the first Table as Hearing Reading Praying c. but in the duties of the second Table they are very tardy Isa 58 3 5 6. Math. 23.14 Isa 58.3 5 6. So the Pharisees made long prayers and under that pretence devoured up Widdows houses Math. 23.14 and such is the fruit of all Hypocrites Or else they are observant in the duties of the second Table with neglect of of the first Math. 23.23 as Math. 23.23 and such is the fruit of the Civilian and moral man Fifthly Their fruit is not lasting it holds good for the Summer season of prosperity but when the Winter of Adversity and Persecution comes Luke 8.13 it sayles Luke 8.13 And such is the fruit of the Temporary Believer and Time-serving Christian his fruit lasts not all the year not during term of Life when as a good Figg-Tree is never without some Figgs hanging on the tender boughes Winter nor Summer A good Christian like the Palm Tree spoken of Psal 92.12 Ps 92.12 grows fat and flourishing even in old age Let these and all such other be advised not to flatter themselvs nor suffer themselvs by vain pretences to be undone It is not a fair blossome a green leaf nor Fruit of outward Profession externall reformation common illumination or any of the like Nature that will satisfy God's expectation he looks for fruit and good fruit too from every Figg-Tree and at your hands he will require it Use 2 Wherefore Be exhorted to be fruitful Christians that you may answer God's expectation Let your Fruit be the fruit of Righteousnesse Phil. 1.11 fruit unto Holinesse Rom. 6.22 fruit unto God Rom. 7.4 that is to the Glory and Praise of God and such as he will accept of Now that this Use may be the more profitable I shall acquaint you with three particulars First with the Properties or Qualifications of that fruit that shall find acceptance Secondly with the means that must be used for the producing of fruit so qualified Thirdly with the motives that may stir us up to the bringing forth of such fruit Of each of these briefly and in order That our Fruit may be rightly qualified and so accepted care must be had of the Quality and Quantity of them For the Quality they must be Good both in respect of Substance and Circumstance For Substance they must be good quoad fontem and quoad finem They must proceed from a good Fountain the Spirit of God and aime at a right end the Glory of God The Fountain must be good They must be the fruits of the Spirit and proceed from the Spirit Gal. 5.22 Gal. 5.22 Semen naturae non consurgit in fâ—uctum Gratiae Joh. 6.3 To bring forth good fruits more than Nature is required Natural abilities be they never so excellent no nor moral principles be they never so eminent are sufficient hereunto A Tree must live before it bear fruit and it is the Spirit that quickneth and to prevent deceit herein for many pretend the Spirit who have it not care must be had that what we do be warranted by the Word Joh. 3.21 if it answers not the Rule it proceeds not from the Spirit of God but from a deluding Spirit and cannot be good Joh. 3.21 Rom. 14.23 As the Fountain must be good so must the End be that we aime aâ— It is not colour nor juice that distinguisheth a Crab from an Apple but the relish The End of an Action is that which giveth relish unto an action The Vltimate End is the Glory of God Ephes 1.12 Israel was counted an empty Vine for that it brought forth fruit unto it self Eph. 1.12 Hos 10.1 Hos 10.1 albeit Secondarily both our Own and our Neighbour's good is to be respected By our fruitfulnesse our Neighbour must be edifyed our own faith and thankfulnesse testified our high Calling in Christ answered Sin and Judgment diverted Heaven and Happinesse in the end obtained As Substance so Circumstance must be respected in the fruit we beat and that 1. Of Person or Calling 2. Of Time 3. Of Place It must be Our own Fruit Psal 1.3 Besides the fruit which is of a General kind Psal 1.3 and grows upon every Tree of God's planting and upon every Branch that is grafted in the true Vine as Love Joy Peace and the rest mentioned Gal. 5.22 there is a more speciall and particular Fruit
to stink in the Nostrils of the Inhabitants of the Land Gen. 35.30 their vitious life is like a loathsome five in that precious box of Oyntment Thus Dioclesian as Eusebius reports seeing and observing the loose carriage of some professed Christians was induced to think that Religion was no other then a wretched device of wicked men Great care therefore ought we to take that the Gospeâ— be not sâ—andalized by our unfruitfulnesse As the feet of those are beautiful that bring unto us the glad tydings of Salvation so should the hands oâ— those be beautiful â—hat receive the same Rom. 10.15 that the Gospel be not ashamed of us Live as it prescribes Phil. 1.27 and as you professe let your conversation be such as becomes it Phil. 1.27 Remember God could not end are to have such holy things prophaned under the Law as were but Types of the Gospel as the Vestments and Utensils of the Temple And can we think that he is lesse jealous of the Gospel it self that it be not discredited and dishonoured by us This seriously considered cannot but be a quickening motive to fruitfulness In regard of man there are other considerable motives why we should be fruitful Prov. 10.21 The lips of the Righteous saith Solomon feed many Prov. 10.21 If the fruit that growes upon that one bough be so richly laden and that many a soul is comforted by the fruit of the Lipps of a good and godly Christian How many think you are fed and refreshed with the fruit that growes upon the other branches of the Tree How many are comforted with the fruit of their eyes ears hands Job 29.11 17. Job 29.11 17. Of every fruitful Christian we may say as is said of the Vine Isa 65.8 Destroy it not Isa 65.8 for a blessing is in it More Particularly by our Fruit we feed both others and our selves in both respects we should be stirred up to fruitfulnesse Others are much refreshed and comforted therewith nothing doth more refresh the bowels of God's Ministers the Dressers of his Vines and Figg-Trees then to see the branches loaden with the Fruit of Faith Love Obedience c. In which regard the Apostle praiseth God for the Thessalonians 1 Thes 1.2 10. 1 Thes 1.2 10. and counted them his Joy Glory and Crown of rejoycing 1 Thes 2.19 20. And thus much St. Paul intimates to Philemon Brother let me have joy of thee in the Lord or let me enjoy this Fruit from thee in the Lord Refresh my bowels in the Lord Phil. v. 20. Phil. v. 20. that is If thou wilt grant what I desire in the Lord of thee in so doing thou shalt refresh and revive my bowels within me The work of the Minister is full of labour and toyl in Digging Dressing Dunging of the Trees planted in God's Orchard as hereafter with Gods good leave shall be shewed but nothing doth more revive them after all their wearisome labour than their Peoples fruitfulnesse And as Ministers so private persons are much revived and refreshed by our Fruits Luke 22.32 Our Saviour's command to Peter was that he should strengthen the Brethren Luke 22.32 Those who are already converted if weak are hereby confirmed and further strengthened or if strong further provoked to go on in a Christian course Math. 6.16 Act 11.28 15 3. and their hearts gladed they are made to laugh with Abraham to behold the Fruit of the Gospel in our conversations Math. 5.16 Acts 11.8 15 3. Those who are not converted if they belong to God's Election are hereby prepared to conversion and wonn even without the word to a liking of the word and profession thereof which they see to be so Holy 1 Pet. 2.12 1 Pet. 3.1 Charitable and Fruitful 1 Pet. 2.12 c. 1 Pet. 3.1 So Justin Martyr seeing the Patience and Constancy of the Martyrs in those times fell in love with Religion and became himself a Martyr And we read of one Cecilia a Virgin who by her constanâ—y and exhortations before and at her Marâ—yrdome converted four hundred Latimer blessed God that ever he knew Bilney Exempla trahunt mores Exemplary good works are as an Admant very attractive An excellent Oratory haâ—h a fruitful conversation to winn others As for those who are not Elect and belong not to God yet by a godly and fruitful Conversation their mouths will be stopt muzâ—ed or button'd up 1 Pet. 2.15 they cannot bark as they gladly would against the truth the professors of it 1 Pet. 2.15 3 16. Chrysostom calls good-works unanswerable Syllogisms invincible demonstrations to confute Pagans Thus did the Primitive Christians confute their Adversaries Text. ad Scap. Hist Wald. Lib. 2. Cap. 5. as Tertullian shewes and Lewis the 12 King of France hearing much evil of the Waldenses in his Realm sent cerrain to enquire into the businesse and hearing what they related of them that they found them not guilty of any such crime as was reported but that they religiously observed the Sabbath day baptized their Children after the order of the Primitive Church taught them the Articles of the Christian faith and the Commandements of God The King said and bound it with an Oath that they were better men then either himself or any of his Subjects A fruitful life will thrattle envy and stop the mouth of malice And thus in regard of others our care should be to become fruitful Lastly In regard of our selves and our own good 1 Thes 5.45 2 Pet. 1.10 Joh. 15.8 13.25 1 Joh. 3.7 we should be fruitful For first hereby we shall make our Calling and Election sure 1 Thes 5.4 5. 2 Pet. 1.10 and have a comfortable Testimony that we are indeed Christ's Disciples Joh. 15.8 13.35 1 Joh. 3.7 Secondly We shall so far get into God's favour as that we shall speed in all our suits Joh. 15 7.16 Mat. 15.28 nothing shall be denyed us that we ask if it may make for God's glory and our good Joh. 15.7.16 Mat. 15.28 Thirdly God will have a special care of us The Israelites in their conquests were forbidden to lift up an Axe against any Tree that bare fruit Deut. 20.19 20. Ezek. 9.3 Gal. 5.22 23. Deut. 20.19 20. God will provide for all fruitful Christians in publique calamities Ezek. 9.4 Fourthly No Law shall be against such Gal. 5.22 23. Those who bring forth the fruits of the flesh have no Gospel for them those who bring forth the fruits of the spirit have no Law against them they have indeed a Law to direct them but none to compel them nor condemn them Rom. 8.1 Jer. 17.10 Rom. 8.1 Fifthly It shall be unto us according to our fruit Jer. 17.10 We read that Zerxes adorned the Plane-Tree and hang it with many rich and pretious jâ—wels because he delighted in the shade thereof much more will God adorn fruitful Trees for that he delights in the fruit
shewed to them may be referred Now what requital made they for these mercies they have rebelled against me saith God that is rote up in arms against me as Absolom did against his Father such was their Rebellion as that the â—ike was not to be found in the worst and duâ—â—est sort of Creatures For the Oxe knoweth his Owner and the Asse his Masters crib but Israel doth not know c. ve s 3. Four Epithetes he gives them which loades them sufficiently with gui t. A sinful Nation a People laden with iniquity a seed of evil Doers Children that are Corrupters And lest they may be thought to be overcharged he mentions their Particular Crimes by a Logical gradation of three degrees They have forsaken the Lord They have provoked the Holy one of Israel to anger Thy are gone away backward Such a requital and no better did they then make And the same Prophet yet more excellently and elegantly sets it forth in a song which he made in the behalf of his Beloved Isa 5.1 8. See my Expos on the Strange Vineyard Isa 5.1 8. which I shall here but touch having given a large exposition thereupon Indeed it speaks fully to the point delivered under the Parable of the Vineyard planted in a very fruitful Hill strongly fenced in weeded watched warred pruned and every way well husbanded and cultur'd by the care and cost of the painful Husbandman so that nothing was wanting that was requisite to the fructifying of it Yet after all this paines and cost bestowed it could not be wonn to bring forth any thing but wild and stinking Grapes such was the State and condition of the Church of Israel and Judah for to them it was proposed and applyed vers 7. God had planted them in a very fruitful Land the Land of Promise the plenty and pleasures thereof Deut. 8.7 8 9 11 11 12. we read Deut. 8.7 8 9. 11 11. He fenâ—ed them from spoyles by his mighty protection his eyes were alwayes upon it and them from the beginning of the yeâ—r to the end of it Deut. 11.12 this was that kedge which Moses calls the resuge and defence of Israel the sheild of their help and the sword of their glory Oâ—â—t 33.28 29. Deut. 33.28 29. He cast out the stones that were in it and cleansed the soyle in driving out the Nations before them the Cananites and Hittites c. Psal 44.2 80 8. Having thus cleansed the soyle Psal 44.2 80 8. he planted it with the choysest plants the seed and posterity of Abraham Isaac Jacob and from amongst them made choyce of the best some to Rule and Govern them some to Teach and Instruct them Psal 78.71 99 6. others to Minister in the House the Lord and every one of them to serve God and benefit the publique in his several place and calling And for the further safety and defence thereof He built a Tower in the midst thereof not in a corner or by-place of the Vineyard but where it might be most conspicuous and that not onely for the beauty of it but for a Watch and Guard unto it that it might be a defence and preservative to them that were within it By which some understand Jerusalem the great and Metropolitan City of the Jews spoken of Psal 122.1 or as others Psal 122.1 Psal 87.70 the Temple that was builded therein by Solomon Psal 87.70 And that nothing might be wanting in this his Vineyard He sets up a Wine-presse therein that when the grapes were come to their full ripenesse they might be improved to an useful Vintage which may be understood of the Altar in the Temple upon which they were to offer the fruit of their freewill offerings Psal 51.19 Psal 51.19 Or which seemes most probable the Exercise of that godly Discipline in the use thereof the sweet jnyce of holinesse and righteousnesse was wrung out of them under the government of those godly Kings and Princes Priests and Prophets Judges and Captains which the Lord had raised up and placed over them of which we may read at large in the Books of Joshua Judges and the Kings All which being laid together God might justly appeal to their own consciences and make them Judges in the case what could have bin done more to my Vineyard that I have not done vers 4. And now what did God expect from this his Vineyard in liew of all these his favours shâ—wed unto it and paines taken with it Surely no other then what every man that pâ—anteth a Vineyard expects from his plants I looked for grapes vers 2. fruits natural and proper for a Vine But how his expectation was answered the words following shew It brought forth wild rotten and unwholesome grapes He expected Judgment but found Oppression Labruscas uvae putidae Pagnin Righteousnesse but behold a cry the fruit and effect of that venemous fruit of Oppression vers 7. In the rich was found Covetousnesse vers 8. In the Voluptuous willful debauchednesse vers 11. A settled purpose to do evil in the Impenitent vers 18. Impudency and desperate impiety in prophave ones vers 20. Math. 21.33 40. And in their own wayes self conceitednesse vers 21. yea a Gloriation in their ryotous excesse of wickednesse vers 22. Such was the requital which they made to that good God who had so well deserved at their hands And lest we might think that this Ingratitu â—e was to be sound onely in the Israelitish Vineyard our blessed Saviour transfers these things to us who live under the Gospel and to our use in another Parable wherein he alludeth unto this former Math. 21.33 40. There was a Certain Houshoulder which planted a Vineyard and hedged it round bout c. The same Ingratitude is to be found amongst us that was amongst them yea in a higher degree we beat his Servants that he sends to us for his Rent kill one stone another nor have we spared his own Son whom he hath sâ—nt amongst us but have by our wicked hands crucified and slain him yea Acts 2.23 so spirefully are many set against him as that they could find in their hearts to crucifie him again if it lay in their power and make him a mocking-stock to all the World by their open prophanesse Heb. 6.6 and shamefull revolt from him Horrible height of Ingratitude Besides these general instances many particulars might be mentioned whereby the truâ—h delivered might be confirmed 1 Sam 1.15 17 18 19. 2 Sam. 12.7 8. 2 Chron. 32.26 Luk. 17.18 as in Saul 1 Sam. 15.17 18 19. David 2 Sam. 12.7 8 and in good Hezekiah 2 Chron. 32.26 all these are charged with Ingratitude in not rendring to God according to what they had received And that mentioned by St. Luke 17.18 would not be forgotten Ten Lepers were cleansed and but one of them found that returned thanks to God and he a Stranger A Samaritane He onely
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
for that his Ingtatitude he takes the matter into his own hand and punisheth Nabal with no lesse punishment then the stroak of Dâ—ath yea with a blockish and senslesse Death his heart dyed within him and he became like a stone whereat David rejoyced and for which he blesse God Ver. 39. who had judged his righteous cause in bringing the wickednesse of Nabal upon his own head And indeed you shall find that Proverb to be most true Pro. 17.13 Whoso rewardeth evill for good evill shall not depart from his House Prov. 17.13 Plagues and Punishments from God and many times from man also light upon such either in their Persons or Posterity Jer. 18.20 21. God's wrath hath been revealed from Heaven against it and that in a very high degree as Jeremiah sheweth by the Spirit of Prophecy Jer. 18.20 21. And if Ingratitude of man towards man be so hateful what think you of man's Ingratitude towards God shall that ever escape unpunished Consider advisedly and give sentence We read that when Tamerlane had overcome Bajazet he asked him If he had ever given God thanks for making him so great an Emperour Bajazet replyed that he had never thought of that It is no wonder then said Tamerlane that so unthankful a man should be made such a spectacle of misery as thou now art God will be unto such as forget him a Lyon a Leopard and as a Bear robbed of her Whelps Hos 13.6 7 8. Jer. 8.13 Hos 2.9 13. Rev. 2.5 Num. 4.25 28. Rom. 1.21 Mat. 25.30 Opposita juxtase posita magis illucescunt as it is threatned Hos 13.6 7 8. And ungrateful Israel found it to be true as the whole Book of the Judges testifies Sometimes he punisheth Privatively in taking away his Mercies from us as Jer. 8.13 Hos 2.9 10 11 12. Revel 2.5 And sometimes Positively with Judgments Temporall as Numb 14.25 28. Spirituall as Rom. 1.21 and Eternall as Math. 25.30 Let this prevail with us to beware of so foul an evill Lastly Let us on the other side take notice of the Good of Gratitude that so the ill of Ingratitude may the better be discovered There are but three heads whereto we refer all that is Good Jucundum Vrile Honestum Pleasure Profit and Honesty each of these singly we count Good but when all these three concur we count that Excellent Now in this one Duty of Thankfulnesse all these meet Psal 147.1 Psal 147.1 O praise the Lord for it is good yea it is a pleasâ—nt thing and Praâ—se is comely It is Good as it brings Profit with it and Profi we know is a very moving Argument The Benefit is great that comes by Thankfulnesse unto us for by it we retain the old and invite new Mercies Blessings already conferred on us are retained and kept by our Thankfulnesse no better way to preserve what we have than by being thankful for what we have And the thankful Acknowledging of Blessings invites new Mercies Gratiandi actio est ad plus danduÌ„ invitalio Ps 9.10 11. Luk. 17.15 19. as appears by that which David speaks Psal 9.10 11. So Luke 17.15 that Leper which returned back to give God thanks received a second time forgivenesse of sins ver 19. There is nothing that obtaine h more of God than Agnition of favours received Such a one we say deserveth to have kindnesse shewed him he is so mindful of a good turn On the other side Unthankfuâ—nesse is a great loser it forfeits all that hath bin by Prayer obtained Si câ—ssat Gratiacum recursus câ—sset gratiarum decursus Bern. Mark 6.5 and â—oppeth the courâ—e of Gods blessings and dryeth up as it were his hand that he cannot stretch it forth to co us good so we read Mark 6.5 Christ could do no mighty Works in his own Country And why not there as well as eâ—sewhere their unthankfulnesse and ingratitude towards him transfused as it were a dead Palsey into the hands of his Omnipotency Such is the venemous nature of it As David said of unthankful Nabal 1 Sam. 25.21 So saith God of an unthankful Christian 1 Sam. 25.21 In vain have I kept all that this fellow had in the wildernesse c. So in vain have I done so much for this ungrateful wretch Thankfulnesse is good as being Pleasant and delightful It is the Exercise not onely of the dumb Creatures on Earth but of the glorious Angels in Heaven to give thanks unto the Lord and praise his name Psal 148.2 3 8. Revel 4.8 11 7 11 Psal 148.2 3 8. Rev. 4.8 11 7 11 22. 22. Yea there is more delight in this then in Prayer saith Reverend and Humble Hooker for the one hath pensivenesse and fear but the other joy annexed But in Ingatitude there is no delight at all nothing but envy murmuring and discontent Serpents have venome within themselves which they put forth to the hurt of others but an ungrateful wretch hath his venome within him wherewith he is tormented daylie Lastly Gratitude is an honest and comely Good Nothing doth more commend a man to God and Men than it Luke 17.15 Luke 17.15 But Ingratitude is a foul and ignominious thing It leaves an aspersion on the name and fame of a man no vice greater so did the very Heathens judge of it Ingratum dicaâ— omnia dixisti Senec. de Benisic they counted it for the fowlest imputation that could be layd upon a man to say He was Ungrateful Term him so and you have called him all the fowl names that may be It overflowed all other particular vices No other vice could get a name amongst them where that was it swallowed all devoured all and became all Su e I am that our Saviour joynes these two together the unthankful and the evil Luke 6.35 the unthankful man hath his brand to be a naughty man and St. Luk. 6.35 Paul sets the unthankful and unholy together in that bead-roll of vitions Perâ—ons 2 Tim. 3.2 2 Tim. 3.2 intitimating in what eâ—teem they are to be had amongst us Lay altogeâ—her and then tell me if we have not great cause not onely to beway our former Ingratitude but for the suture to beware lest we be charged with it which we cannot avoyd unlesse we make some thankful return to God for all his Favours bestowed But God's gifts are free Object Psal 50.7 14. Psal 16.2 Resp Mich. 6. Psal 50.14 he gives and looks for nothing again Psal 50.7 14. Psal 16.2 God looks for nothing to be done by us by way of Exact Recompence Thousand of Rams and ten thousand Rivers of Oyl cannot do that but something he expects should be done by us by way of acknowledgement and declaration of his goodnesse and care of us Psal 50.14 and that for the good of others I will publish the name of the Lord saith Moses Deut. 32.3 Ascribe ye greatnesse unto our God We must report that they who
hear may give glory to the God of Heaven He that makes a Clock bestowes all that Labour on the several Wheels that thereby the Bell might give a sound and the Hand shew to others how the time passeth away so this is a Principal of that Thankfulnesse which God requireth of us that we make an open declaration of his mercies for the winning and confirming of our Brethren Secondly Our best Retributions being proportioned to the infinitenesse of his merits may justly be esteemed Nothing What is a Pepper-corn to the worth of a large Farm God looks but for thanks for the large mercy we hold of him and what is that but Nothing Gratias dicere est Gratias facere saith August To utter our thanks to God is all our performance of thankfulnesse And yet we must not think that Gratitude lyes wholly in the Tongue As if a general acknowledgement of God's favours or recounting of some eminent mercies were sufficient when in the mean time our Hearts are far from him and our lives are wicked and unâ—eformed Thanking of God is a thing that most do and yet few do as they should Bern. in Cant. Scr. 13. Bernard in his time complained that Deo Gratias God be thanked was made as it were a By word as it is amongst many of us at this day who being asked about the health and welfare of our Selves and Friends usually come with God be thanked and God be praised when their lives are wicked and unreformed There I may resemble to some pritty Birds that are painted on Cloaths that hang upon the walls in some Aâ—e-houses which have gooâ— sayings in their mouths as Be sober and watch Fear God Honour the King Pray continually But Drunkennesse Swearing and Vomiting is in the Room or at the Table Such a pritty Peacock was that boasting Pharisee of whom we read in the Gospel Luke 18.11 Luke 18.11 He came with God I thank thee in his mouth And many other had Hosanna between their lips one day that the next cryed Crucifie him Crucifie him John 12.13 19 15. Math. 26.40 Vers 67. Such praise in the mouths of wicked ones is no more acceptable unto God then Hail Master was in the mouths of those who spat in the face of Christ and buffetted him with their fist It adds unto our Ingratitude and makes it more viâ—e inasmuch as we do not onely wiâ—hhold from God his right which is Sacriledge but we add Hypocrisie unto it take his name in vain and mock him for his kindnesse doing that in good earnest which boyes do in sport we stand upon our heads and shake our heels towards Heaven At least we are like some crafty and dishonest Tenant which makes a kind of tender of Rent and when we have done we sweep it up again and go our wayes Habere Gratias corde Psal 116.12 111 1. Agere gratias ore Psal 22.22 45 1 66 16 17 71 24. Referre gratias opere Psal 116.13 138.2 Prov. 3.9 Give me leave therefore before I end the Point in a word or two to shew you wherein true Gratitude consists and what is expected from him that would approve himself to God to be truly thankful Thankfulnesse is either in Affection in Profession or in Action Thankfullnesse in Affection is when we heartily accept of the benefit bestowed think our selves indebted for it and heartily desire to make some return to testifie it Psal 116.12 103 1 111 1. Thankfulnesse in Profession is when we make known the benefit received to others praise the Giver and vow or promise to requite it according to our Power Psal 22.22 45 1 66 16 17 71 24. Thankfulnesse in Action is when any convenient or beseeming Recompence or return is made for the benefit received be it more or lesse Psal 116.13 138 2. Prov. 3.9 He that would be truly thankful must manifest his thankfulnesse all three wayes in heart by word and by deed Our Hearts must lead the way our Tongues must follow our Hearts and our Hands our Tongues Our Hearts are the Fountain of every good Action there must it be originally The Tongue is the Messenger of the Heart there it must be declaratively The Life is the manifester of the truth of both there it must be Actually When we call to mind Recognition Psal 107.13 Psal 68.14 Numb 11.6 Psal 106.24 Commemoration Psal 117.2 Psal 78.4 6. Psal 22.22 23. Math. 12.34 Retribution Psal 50. ult and keep in mind Gods favours bestowed on us when we highly prize them according to their goodnesse and put a right estimate upon them stirring up our souls to thankfulnesse as David did then Gratias Habemus we have thanks in our hearts for God or we have thankful hearts to God For want of this Israel was blamed Numb 11.6 Psal 106.24 Think and Thank God is a good Motto When we confesse Gods goodnesse and with our lips set forth his praise when we publish abroad the loving kindnesse of the Lord and tell our Children what God hath done for us and provoke others to this duty then Gratias agimus we give thanks to God with our Tongues Out of the aboundance of the heart the mouth speaketh When we expresse a thankful heart in our lives using these blessings which God hath bestowed on us to the right end improving Gods gifts to the Giver's honour when we lead a godly life and order our conversation aright and abound in good works then Gratias referimus opere we return thanks to the God of Heaven by our lives In short that Gratitude is grateful and acceptable to God whose Root is in the Heart Blossomes in the Tongue and Fruit in the Hand whose Root is Faith Blossomes Praises and Fruit Good Works Blossoms in the lips may soon be blowen away with a breath Psal 39.30 31. it is a fading thing but when the heart and life is thankful that pleaseth God better then a Sacrifice that hath horne or hooffe Psal 69.30 31. But what if one be not able We would pay God this Rent and Tribute of thanks Object but we have not wherewith There are but few Tenants so impudent saith one as to say They will pay no Rent Indeed Resp many pretend that they are so impotent that they cannot pay To these I give this Answer First God is no hard Landlord he letteth out his Farm or Vineyard at such a Rent that the Farmer may live well upon it Cant. 8.11 You read Cant. 8.11 that a thousand pieces of silver were to be paid for Rent of the Vineyar but yet two hundred pieces were allowed to them that kept the Fruit which was a great gain So Math. 21.33 they could pay but would not Math. 21.33 Secondly Gratitude will be casting about and projecting what to return Isa 32.8 He deviseth studieth meditareth how he shall compasse his Rent how to pay it So Psal 116.17 Isa 32.8 Psal
honour of countenance nor maintenance but the number of those is very single that give them that double honour Dyke Comment on Phil. p. 316. both of countenance and maintenance that the word requires as one well observes There are those who seem to love and reverence their Ministers but they must be spared in matter of maintenance They will commend them for their labours countenance them with their presence speak well of them courteously salute them and give them the good time of the day and this they conceive to be a sufficient recompence for all their paines Zenocrates said once to the Children of One who had bin liberal unto him I have requited your Father aboundantly in that all men speak well of him for his kindnesse shewed to me So these men think it a recompence sufficient in that they cause others by their Commendations to speak well of their Minister Could the Ministers of the Gospel add Miracles to the Preaching of the Word these men would mightily extol them for it it no lesse then a miracle for a Lamp to burn without Oyl for a Minister to labour and live by his labour and yet have not wherewith to sustain him in his labours But such as these may be resembled to those Hypocrites which St. James speaks of Cap. 2.16 Jam. 2.16 They say unto their needy Brother depart in peace be you warmed and filled notwithstanding they give not those things which are needful to the Body Such mouth-mercy and airie courtesie is good Cheape and many a faithful Dresser in God's Vineyard meets with it especially where the Ministers maintenance ariseth from people's benovolence Some kind of forwardnesse they may find in people for a time but it soon growes cold and the best benovolence which they can get is good words for all their pains which notwithstanding is expected at the Dresser's hands as much as ever and therein they are used like pack-horses which have heavy burthens layd upon their backs and bells hung at their ears to make them musick that they may chearfully undergo their load Others there are that give them the honour of maintenance but then they with-hold the honour of countenance This is ordinarily found where Gods Servants the Ministers have a competent maintenance made certain to them by Tything which kind of maintenance the Lord ratified under the Law by plain Praecepts And albeit the Gospel doth not interminis assigne them to his Ministers now Levit. 27.30 Numb 18.21 1 Cor. 9.14 as he did to the Levites under the Law yet the Apostle tells us that the Lord hath ordained and taken order for the maintenance of the Ministers of the Gospel 1 Cor. 9.14 implying a Statute for the same Now let any shew what certain maintenance did ever the Lord appoint for the Ministery but Tythes Certain it is that the custome of Tything hath bin practised in the Church many hundreds of years and hath the Authority of Councels and the Command of Princes to back it nor to this day can any better way be devised or found out for the maintenance of the Ministery than that and yet how grudgingly are they paid how fraudulently many times detained and purloyned albeit by the Law of the Land the Minister hath as much right to them as any Man hath to that he doth possesse as hereafter you shall hear more fully Let the Minister demand his own then the countenance is cast down upon him as Cain's was towards his Brother Abel Gen. 4.6 Men lowre and look upon him like a Dogg as we use to speak under the door and let him beware his shinns either they will not hear him any more or but seldome and then to watch his halting If their sins be met withall they will revile and rayle traduce and slander O! he speaks against the State Jer. 20.10 against Goverment c. Now he shall be charged with sedition covetousnesse unprofitablenesse and what not And if he sit not sure in his saddle he must look to be layd upon the ground before he be aware This woful experience hath taught us to be true He must be more then an ordinary honest man that will pay his Tythes honestly and chearfully There is a Third sort amongst us that will neither allow the Dresser of the Vineyard Countenance nor Maintenance such as are possessed with an Anabaptistical Spirit crept into many Places and Parishes in this Kingdom who deny any need of the Office of a Dresser and publique Teacher and that any other maintenance is due from People to their Minister then what is freely given to them as an Alms by way of courtesie and gratuity All Christians they say are Priests to God and it is no better then a gullery of the People to perswade that one is more a Dresser of the Vineyard then another man But that there is such a Calling as the Ministery distinct from other Callings is evident enough from Scripture to sober spirits Eph. 4.8 11. God gave some to be Apostles some Prophets some Pastors some Teachers for the building up of the Church of Christ Eph. 4.8 11. Are all Apostles are all Pastors are all Teachers 1 Cor. 12 28 29. 1 Cor. 12.28 29. which Interrogation is a flat Negation They are not all so All the Body is not an Eye no more in the Body-Mystical is all a Minister And doth not the Scripture expresly distinguish betwixt those that are taught in the word and those that teach them Gal. 6.6 1 Pet. 5.1 2. Gal. 6.6 betwixt those that feed the flock and these that are fed by them 1 Pet. 5.12 If no peculiar Church be committed to them more then to others or more then what belongs to all Professors whence is it that there are so many Rules given to Believers how to carry themselves towards them 1 Thes 5.12 as to know them 1 Thes 5.12 to obey them And why are they enjoyned to watch over the souls of others as those who must in a special manner be accountable to God for them Heb. 13.17 And whether it were the Institution of Christ Heb. 13.17 or the Invention of Man that at Ephesus and Miletus there should be Elâ—ers who should take heed not onely to them selves but to all the flock whereof not onely men but the Holy Ghost had made them Overseers Act. 20.17 and to feed the Church of God which he had purchased with his own blood Acts 20.17 let any understanding Christian Judge It is true every Christian is after a sort the Dresser of a Vineyard â—s hath bin said 1 Pet. 4.10 11. he is a Spiritual Priest to God and is to employ his gifts for the good of others 1 Pet. 4.10 11. But where it is required that they should do this Publiquely and Ministerially Are not Christians called Kings as well as Priests Revel 1.6 3 10. Revel 1.6 3 10. And yet I suppose no man will be so
away in toyes and fooleries as the Apostle intimates 1 Cor. 13.11 I shall not speak of that 1 Cor. 13.11 there is permitted to Childhood that Childishnesse which without violence to nature and the God thereof cannot be driven from it and I may say of this Age as the Apostle doth in another Case to the men of Athens Act. 17.30 Acts 17.30 The time of Childhood God winketh at Not as if God were altogether regardlesse of that Age for he expects that the seed of grace should be then sowen in the hearts and minds of Children Prov. 22 6. even so soon as they be able to receive it and are capable of it as appears by that speech of the Prophet Esay 28.9 and by Precept Isa 28 9. Deut. 6.6 7. Prov. 22 6. Ezek. 4.14 Math. 21.15 2 Tim. 3.15 Prov. 20.11 Deut. 6 6 7. Prov. 22.6 and by practise of those that have feared God Ezek. 4.14 Math. 21.15 2 Tim. 3.15 And a great guesse may be made how our Children will pâ—ove when they grow in years by their dispositions when they are young Prov. 20.11 Even a Childe is known by his doing whether his work be pure or whether it be right As young plants declare by their growing and budding what Trees they are like to prove and what Fruit they will bear hereafter Let a Child be deformed when it is young there is little hope it will be well-favoured in Age And experience hath often proved in a number of lewd men Isa 7.15 Psal 34.11 1 Joh. 3.7 18 4 4. 1 Joh. 5.21 our English Proverb to be true Soon it pricks that Thorne will be But being attained to riper years so as to know the right hand from the left what is good and what is evil to choose the one and refuse the other then God comes and looks for Fâ—uit at our hand 1 Sam. 21.1 Psal 119.9 Eccles 12.1 1 Tim. 4.12 13 14. Tit. 2.6 1 Sam. 1.18 3.10 2 King 22.2 1 King 18.3 12. Dan. 1.4 2 Tim. 1 5. Psal 78.63 Jer. 11.22 18 21 50 30. As appears not only by his gracious Invitations Psal 34.11 Come you Children c. 1 John 3.7 18 4 4. 1 John 5.21 my little Children c. These were not such Children as hung upon the Breasts or were new weaned from them but such as were David's followers spoken of whom the Priest asked him An vasa pueâ—orum sancta 1 Sam. 21.4 whether those Children or as we render the words if the young Men have kept themselves from Women likewise the Heavenly Rules and Directions which God gives to youth shews what he expects from them Psal 119.9 Eccles 12.1 1 Tim. 4.12 13 14 15. Tit. 2.6 and tâ—e high praise and honour that God hath put upon such Trees as have bin fruitful in this Age as on Samuel 1 Sam. 2.18 3 10. Josiah 2 Kings 22.2 Obadiah 1 Kings 18.3 12. Daniel 1.4 Timothy 2 Tim. 1.5 with others whom Scripture makes a very honourable mention of for that being young yet they were Religious And Lastly by the Judgments that God hath inflicted and curses denounced upon this Age for not being fruitful Psal 78.63 Jer. 11.22 18 21 50 30. Lament 1.15 18 2 21 5 13. Amos 4.10 Lament 1.15 18 2 21 5 13. Amot 4.10 Many Instances might be produced of such as God hath cut off in the flowre of their youth for their unfruitfulnesse as Nadab and Abihu Hophni and Phiue as Ammon and Absolom By all which it is evident that God expects Fruit in this Age of Youth yet we are generally possessed with a conceit that Youth is exempted and priviledged by their age to commit sin with greedinesse and without controuâ—ment and that he who calls on youâ—h to be godly and gracious comes to torment them before their time Fly the Lusts of youth saith the Apostle Paul to Timothy 2 Tim. 2.22 1 Tim. 3.6 Job 32.7 2 Tim. 2.22 Now the Lusts of youth are Pride and Rashnesse Pleasure and Wantonness contempt of Superiors and such like And these are the Fruits wherewith the Boughs and Branches of our Figg-Trees in youth are loaden so that God may say of the youth of England Isa 3.5 as he sometimes spake of the youth of Israel The Lord doth take no joy in our young men Isa 9.17 You that are of this year 's standing deceive not your selves Isa 9.17 nor suffer your selves to be deceived by the Devils suggestions nor the temptations of others Sathan doth most violently seek to seduce your youth and to-corrupt it he hath a speciall spite at youth to poyson it he sucks after young and sweet blood especially hoping that God will never take his leavings nor marry that Strumpet which he hath oftentimes defiled Indeed what man of Chastity will marry that person that hath lived a Harlot in her youth and can we think that God will Wherefore arm thy self in this Age of thy Life against discouragements of early and timely holinesse Doth Sathan or thine own false heart suggest unto thee that God expects not Fruit from thee in this Age and that thou mayest be too forward soon ripe soon rotten young Saints old Devils c Oppose thou the Lords good will and pleasure against these temptations He requireth the first-born for his the first of our Flocks the first of out Fruits to teach us to whom the first of our Selves doth of right appertain And if the first abilities of Soul Body are to be imployed in His service Is it fit to spend them in the service of Sathan Will a Prince accept of a Book for a Present that hath the beginning of it rent and torne And shall God accept of thee and thy service if thou neglectest to serve Him in thy youth Besides thy youth must be devoted and bestowed on some either God or the Devil and Who hath most right to it Is it fit that God should be fed with the Devils reversions and accept of dry nones when the Devil hath sucked the marrow out And doth not experience teach thee that if the Fruit be nipped in the Spring there is little hope of any in Autumn and if young Saints prove old Devils yet it oftener falls out on the contrary that young Devils seldome prove old Saints but old Beelzebubs Yet again the Devil may suggest That in riper years when you grow more stayed and better know what you do it is then more seasonable to think of being Religious and of bearing Fruit. If so then answer him thus First This is a controuling of God's Wisom who expects that Youth should be Fruitful Secondly That none can assure thee of thy standing another year in the Vineyard Look as the Labourers were sent into the Vineyard Math. 20.1 2 3. so they go out that is at all houres Some dye in youth as in the third hour some at thirty and some at fifty as
his Serm. preached before the House of Parliament Ap. 5. 1628. p. 22. Trop in Math. 17. Vers 27. Mich. 6.9 and that to the Commons House of Parliament in a Sermon that he Preached before them at a publique Fast And his Observation upon it is That such a Book should in such a manner and to such a place and at such a time be sent when by reason of Peoples confluence out of all parts notice might be given to all places of the Land can be construed for no lesse then a divine warning and to have this Voyce with it England prepare for the Crosse And what may we think of the coming up of that fish of an extraordinary biggness almost to the City of London there taken and killed this year 1658. Surely the sending of this fish so near the City hath a voyce to the City The Lord give us wise hearts to hear it and understand the meaning Fiftly Our home-bred divisions and distractions civil Rents and garboyles factions and fractions in Church and State are no other then warnings of God's heavy displeasure Lament 4.16 1 King 12. The anger of the Lord hath divided them saith Jeremiah Lament 4.16 In Rehoboams Reign division amongst Councellours caused the rending of the Tribes ten from two and that rending ruined all So whilst Israel was hot against Judah and Judah against Israel the King of Syria came and smote both whilst the Frogg and the Mouse are fighting for the prey the greedy Kite devours both it and them In the Church who sees not and seeing laments not unlesse they be such as cry Raze it raze it even to the ground The difference in Judgment and Opinion that is amongst us which is carryed with such heat that like brinish lights we spit fire in the faces of one another and so it may be feared will continue till we be extinct and go out in a stinch and smoak In short not a City not a Town of note not a Village scarce a Family if any whitt numerous that is not divided the Husband against the Wife the Wife against the Husband Father against Child and Child againâ—â— Father c. and can we look upon these divisions without great thought of heart doth is not cry aloud in our cars that a Kingdome a Church a Family divided against it self cannot stand Division is a thick black Cloud that threatens â—estruction what is divisible is corruptible Omne Divisible est corruptibile is a dictate in Nature And Religion teacheth that the Daughter of Division is desolation saith Nazianzene and holds true in all States and Societies whatsoever Sixthly Innovation alteration and change of a good Government for a worse either in Church or State Isa 3.1 9. Explained Vers 2.3 is a Testimony of God's heavy displeasure So we read Isa 3.1 9. I will take away from Jerusalem the stay and the staff anâ— what he means there by stay and staff he shews vers 2.3 The mâ—ghty man and the man of War the Judge and the Prophet and the Prudent and the Antient c. such as are as stakes in the hedge and keep it from reeling and shall substitute in their room Children and Babes to Rule as you have it vers 4. that is Vers 4 such as are inept and unexperienced for Government Then followes as the effect of this Oppression and Sedition one neighbour shall oppress another every one his Brother the Child shall behave himself proudly-against the Antient and the Babe against the Hunourable Vers 5 vers 5. no respect shall be had of mens callings and conditions every one shall seek to have Magistrates after their own hearts and not after God's and choose to themselves Governours when they best fancy thinking thereby to repair their ruins and have their Liberties restored Vers 6 vers 6. the turbulencies and discontentments of the People shall be such as that none shall be found either fit or willing to take upon them the administration of the Kingdome and the Government of so head-strong and seditions a people vers 7. when it is thus with a Nation and Oh that it were not so with ours Vers 7 then this presageth the fall of that People and their ruine is at hand Vers 8 as you have it vers 8. Jerusalem is ruin'd and Judah is fallen because their tongues and their doings are against the Lord to provoke the eyes of his glory I may not say that it is thus with us but this I may say Our present condition is as like it as if it were the same God hath taken from us our chief staff and stayes our principal Goâ—ernours gravest Judges wisest Counsellours ablest Divines and that within these few years a sad presage that some great evil will befall us Isa 57.1 Isa 57.1 God seldome beheads a State but it is for Treason The Heart Plotts it the Hand Acts it but it is the Head that payes for it How weary were we growen of a good Monarchical Government under which we prospered and flourished for many years which indeed is the best forme of Government under Heaven You weary said Themistocles to the Athenians of receiving so many Benefits by one man Indeed we were weary and longed for a change we had it and were as soon weary of that we longed for as Ammon was of his Sister Thamar after he had enjoyed his longing or lusting rather And now as Sampson did by the jaw bone of the Asse Judg. 15.17 19. which he flung away after he had slain therewith many of the Philistins he being a thirst and ready to dye for want of water upon Gods command returns to his jaw-bone again and thence hath water to refresh him we are returned to that Government which we despised from which if ever we look for comfortable refreshment we must find it and yet still we are a discontented people nothing will please us and who can but look upon this as an evident token of God's heavy wrath and displeasure against us When Bees make a great humming noyse it is likely they will forsake their Hives and are about to take their flight Seventhly and Lastly God hath warned us by many lesser and lighter Judgments that have befallen us 1 Sam. 20.20 which are like to the lighting of Jonathan's arrows one beyond the other and call upon us to provide with all speed for our own safety God dealeth with man herein after the manner of men he usually taketh a distress by gentle and fatherly corrections before he takes out an Execution by greater Judgments God was unto Ephraim as a moth in the Garment and unto the House of Judah as a worme in the Tree which caused rottennesse before he was to Ephraim as a Lyon Hos 5.12.14 Explained and as a young Lyon to the House of Judah to teare and go away with the prey Hos 5.12 14. The moth in the Garment and the worme in the Timber are but small Creatures yet
his Prophets and Faithfull Servants do by vertue of their Ministerial function Hos 6.5 God will own as done by himself their regular proceedings God will back and make good in due time And these weapons which God hath put into the hands of his Ministers are in a readinesse saith the Apostle to revenge all disobedience that is 1 Cor. 10.6 Enlightned to take just vengeance upon all such persons as after they have professed the Gospel of Christ run out into flagitious courses and bring not forth fruit answerable to the profession which they make of Christ Nor may we doubt but that Vengeance is every whitt as ready in God's hand as in the Minister's mouth Acts 5.5 10. Now who sees not how busie Gods Ministers are in every Congregation with these weapons Who hears not the blows that are given with their Axes and Hammers the fearful denunciations and threatenings that are pronounced against this Land and Nation for her filthy abominations her deadnesse to tennesse and barrennesse Not a Minister that we hear but is chopping at the Root 2 Cor. 14.24 Ezek. 22.2 Psal 36.2 so that it may be truly said we are judged of all and condemned of all and so judged as that we cannot choose but see our hollownâ—sse and rottennesse yet we remain without remorse and blesse our selves in our wicked wayes till our iniquity be found to be hateful and found it will be to be so both by God and Men when the Tree is laid then the unsoundnâ—â—â—e of it will be seen if not before as was Jehoiakims doings and that which was found in him 2 Chron. 26.8 that is say some the marks and prints of his sorceries which was found in his Body after he was dead Nor hath the Ministerial Axe onely bin at work in hacking and hewing at the Root of this English Figg-Tree for so long a time But God himself hath taken the Axe into his own hand as it is his usual manner when his Ministers can do little good with their Axe or grow weary at their work he hath hewed us with his Outward and Temporal Judgments as hath bin shewed you in the former doctrine and needs must he be senslesse and secure that is not sensible hereof For about whose ears do not the Chips flye who hath not in one kind or other felt them and lyen groaning under them yet the Figg-Tree stands but it reels and totters shrewdly it is in a consuming withering and dying condition to every discerning eye both in Judgment Affection and Practise Our Saviour foretelling the destruction of Jerusalem and of the whole State amongst other signes forerunning their ruine gives this for one Many false Prophets shall arise and shall deceive many Math. 24.21 Mat. 24.11 The many Sects and errors that arise in our Church the many new and strange opinions which are held and maintained some of them fantastical others blasphemous all contrary to sound Doctrine is to be esteemed not onely as a just Judgment of God upon us for our contempt of the Gospel 1 Thes 2.11 12. Mr. Tho Fuller in his Serm. preached at Exâ—â—er on â—evel 2.5 and our not retaining the Truth in Love but as a fearful forerunner of a more grievous Judgment approaching even the removing of our Candlestick and taking away the Gospel from us God commonly saith a noted Divine moves the Candle before He removes it the light seem sick and faint before it dyes As in Mines before a damp cometh Candles begin to burn blew as by Instinct mourning their own Funeral before hand And sure y these faâ—se Teachers encreasing as they do will steal away from us the Truth of our Religion as God speaketh of false Prophets Jer. 23.30 before we are aware unlesse we lay faster hold on it then we do Jer. 23.30 for our eyes see that aboundantly verified in a great number of Professors which was foretold of these latter times they have departed from the Faith and given heed to seducing spirits and doctrine of Devils 1 Tim. 4.1 1 Tim. 4.1 they have fallen off from the grounds of sincerity and truth whereof they were once perswaded This makes us more odious to God then many fowle corruptions in life and conversation would do especially where the mind hath bin enlightned with the knowledge of the Truth Hilders com on Psal 41. Lect. 146. Levit. 13.44 Leprosie in the head was of all other Leprosies most dangerous and destructive The Priest shall pronounce him utterly unclean saith the Lord his plague is in his head Levit. 13.44 The Leper was unclean if the Leprosie was in his Hands or Feet but if it were in the Head then he was utterly unclean Many are of opinion that if a man's life and conversation be honest and fair it is no great matter of what Judgment he be in matters of Religion but they are much miâ—taken B. B. Hall Obser 51. Errors of Judgment are more pernitious then errors of Practise albeit lesse regarded The corruption of the mind is the highest degree of corruption that can be that doth not onely defile the Soul and make it loathsome unto God 2 Cor. 11.3 Tim. 1.15 Gal. 3.1 Rom. 1.28 2 Cor. 21.3 Tit. 1.15 but it bewitcheth the Soul Gal. 3.1 and brings us under a most heavy curse Rom. 1.28 which curse thousands in these dayes lye under As there is an evident withering in Judgment so is there in our Affections And this our Saviour joynes with the former Mat. 24.12 The love of many shall wax cold And Math. 24.12 this withering is not to be seen in a few onely here one and there another but it is Epidemical the disease of the whole Nation and every Congâ—â—gaâ—ion in iâ— If ever any Church might be charged as Ephesus was with leaving and forsaking her first Love Rev. 2.4 It is this Church in England which is fallen from that heat and zeal for God and his Tâ—â—th which once it had Time was when it burnt in Spirit against superstition prophanesse Blasphemy Sabbath-breaking Whoredome c. but now the sway of the times hath bin as water cast upon the coals of Englands affections What flocking hath here bin in former times unto the preaching of the Word What inciting and encouraging one another Isa 2.3 Come let us go up to the House of the Lord Isa 2.3 How many miles would men travaile to hear a Sermon how precious was the Gospel in mens esteem But our long enjoyment of it hath made us esteem it lightly and to grow weary of it as Israel did of Manna insomuch that the Cucumbers Numb 12.5 6. and Garlick of Aegypt is preferred before it Time was when our greatest delight seemed to be in the society of the Saints now we affect it not nay we rather disaffect them who are truly godly and look asquint upon them Lastly 2 Tim. 3.5 For our practise that of the Apostle 2
amiably upon thee when thou comest into his presence Doth he vouchsafe to meet thee and cause the light of his Countenance to shine upon thee Doth he speak unto thee as he doth unto his Peace Psal 85.8 Psal 85.8 Doth he not rather hide his face from thee and witâ—draw himself his favour and his loving kindnesse insomuch that thou findest no sweetnesse no comfort in the performance of holy Duties no work of his blessed spirit in quickening strengthning comforting of thee If so thou mayst justly fear that thou art already cast forth and spiritually excommunicated from having fellowship with God from Christ and from the blessed spirit of grace and hast great cause to cry out with David Psal 22.1 My God My God Psal 22.1 Why hast thou forsaken me Again art thou not a withered Christian strangely altered in thy Judgment from what thou wert Thou formerly esteemedst the Church of England to be the true Church of Christ Her Ministers true Ministers lawfully sent and called the Word by them taught thou receivedst as the Word of God himself 1 Thes 2.13 Sacraments by them administred as being of Divine institution not of Humane invention but now it is otherwise with thee Thy Mother whose Womb bare thee and whose papps have given thee suck thou now defamest esteemest Her for a strumpet albeit She be thy Mother Her Servants the Ministers of the Word and Sacraments are in thy account Antichristian the Ordinances but Mens traditions and as much good may be got thou thinkest by the hearing of a Cobler or Tinker in a Stable as by hearing any of these Ministers in a Steeple house as thou termest it Are not thy Affections to holy Dutyes growen cold and chill like David in his old age no heat in them 2 King 1.1 Luke 24.32 Thou Hearest Readest Prayest c. but without aâ—â— Life or Spirit In former times thy spirit did even burn within thee and was stirred up with indignation against Swearing Sabbath-breaking and open prophanesse Now thou art of Gallio's temper Act. 18.17 and art come to a state of Neutrality and canst disgest it well enough to hear and see these yea and greater abominations then these And is there not a manifest withering in thy life and whole conversation Thou seemed'st to be strict in thy wayes now art waxed loose and carelesse Thou wert seemingly careful of sanctifying the Sabbath now all care of that is layd aside as a matter meerly ceremoniall Family Duties wholly omitted if not scorned and derided Thy green leaves are withered so that comparing what thou art to what thou hast bin it may be said of thee what the Disciples said of the Figg-Tree that Christ had cursed Mat. 21.20 Mat. 21.20 Good Lord Master how soon is it withered Lastly Art thou not in the number of those that separatest they self from the publique Assembly and joynest to the society of Seducers Hast thou not bin carryed away with Schism or Heresie or some strange fantastical opinion or other and so art bound up in the same bundle with Sectaries as Anabaptists Quakers Seekers and such like and joyned with them as members of their congregated Churches If thou hast not proceeded so far yet expect that this will follow as a just Judgment of God upon thy withering if thou repent not and after such a faggorting and binding up what can be expected but the fire and such withered and dryed Trees will make the fiercest and hottest fire Nah. 1.10 because they are most seared and as fuell fully dry Nah. 1.10 Vse 3 Wouldst thou then be out of fear of this dreadful Sentence as the Apostle speaking of higher Powers then do that which is good Rom. 13.3 and bring forth the Fruit of a godly Life for this sentence is not a terror to the good and fruitful Christian but to the bad and barren Barrenness of the Womb was ever held amongst the Jews for a Curse and a Reproach For a Curse So Michol was punished for her scoffing as Davids devotion and Abimilech was plagued for taking away Abraham's wife from him 2 Sam. 6.23 so saith the Text the Lord had fast closed up all the Wombs of Abimilechs house because of Sarah Abraham's wife But upon Abrahams prayer God healed Abimilech and his Wife Gen. 20.17 18. and his Mayd-Servants and they bare Children Gen. 20.17 18. Give them O Lord what wilt thou give them give them a miscarrying Womb and dry Breasts Hos 9.14 Explained Paraeus in loc saith the Prophet concerning Ephraim Hos 9.14 which words howbeit they are uttered by way of Intercession and not of Imprecation out of affection to that People and not out of indignation against them he preferring the lesse evil before the greater the miscarrying Womb and dry Breast before the bringing forth of Children and nourishing of them up to Idolatry and slaughter yet it implyes that it was a Judgment to be barren albeit far lesse then that which was foretold by the Prophet that should befall Ephraim that he should bring forth Children unto the murtherer that is they should fall under the hand of a murthering Enemy And as it was esteemed for a Curse amongst them so likewiâ—e it was a shame and a reproach as the Mother of the Baptist intimates in that saying of hers Luk. 1.25 Luke 1.25 Thus hath the Lord dealt with me in the dayes wherein he looked on me to take away my reproach from amongst men albeit since the coming of Christ we have not the same opinion of it nor the same reason But the barrennesse of the Womb is nothing being compared with the Curse and Plague of a dry and barren heart albeit by many lesse respected who being barren can cry out with Rachel Gen. 30.2 Give me Children or else I dye but thorgh the Heart be barren of grace and the life of good works upon which death will inevitably follow there is little or no complaint made of that Hannah bitterly lamented the barrenness of her body 1 Sam. 1.7 insomuch that she did neither eat nor drink nor had she any heart to go up unto the Temple to offer sacrifice how then can any barren soul eat or drink with a merry heart being not onely near unto Cursing as the Apostle speaketh but under it as Damocles one of Dionysius his Parasites was under the glittering Sword which hung over his head only by a bristle of a Horse's upper lip as he sat in the midst of his choysest delicates Heb. 6.8 Solomon tells us that a barren Womb is one of the four things that cryes out Give give and is never satisfied Prov. 30.15 16. I would we could add this as the fifth the barren heart Lord God What wilt thou give me seeing I go Childlesse said Abraham to God Gen. 15.2 Gen. 15.2 The want of that did put his mouth so out of taste that he could relish nothing not his Victory mentioned
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
Reconciliation 2 Cor 5.18 who deal with God on your behalf intercede for you pray for you promise and undertake for you The very Geese of the Capitoll were respected and maintained by the Romans for saving them in the daies of Camillus by their cackling Though the Ministers of God be not respected by you for Conscience sake yet me-thinks they should for Policy 's fake If not for God's sake yet for the World's sake If not for the Soul yet for the Body's sake If not for the Churches yet for the sake of the Commonwealth let them have more respect than hitherto they have found from you Piety is as the Body of Christ Policy is as the hemm of Christ's Garment Well were it if these Intercessors who can have little help by the Piety of these times Mat. 9.20 may with the Woman in the Gospel have these bloody Issues cured by touching the hemm of Christ's Garment As for these Indignities offered we have learned to say as Mauritius did to Phocas murdering his Children Videat Dominus judicet So let God judge betwixt you and us Use 3 I cannot yet leave you not the Poynt in hand till I have left with you a word of Exhortation which I beseech you suffer Beloved it is our Saviour's Rule Blesse them that curse you pray for them that despitefully use you Luk. 6.28 c. Much more then Blesse them that blesse you and deal not despitefully with them who make Intercession to Heaven for you Heb. 13.18 1 Thes 5.25 Pray for us saith the Apostle Heb. 13.18 and again Brethren pray for us 1 Thes 5.25 and again and again too It is his closure in many of his Epistles He doth not onely pray for them but praies them to pray for him and this he desires not as a Complement in his Valedictions but he desires it to be done heartily and earnâ—stly Rom. 15.30 He desired not the People to pry into him Rom. 15.30 Gal. 2.4 that should not need enow would do that without desiring as appears Gal. 2.4 Nor doth he say Prate of us People are ready enough to do that they can make Ministers their Table-talk Diotrephes was such a Prater 3 John 10. whom St. John mentions 3 Epist ver 10. Nor doth he say Prey upon us had he so said he should have had a number of such Preyers 2 Per. 2.3 2 Pet. 2.3 but Pray for us as we do for you as you tender the Glory of God desire the peace of Jerusaleus and love your own Souls Pray for us Oh that this English Nation had either more Grace or Wit then would they not with Saul fling their Darts and Javelins at David whilst he is seeking with his well-tuned Harp 1 Sam. 18.10 11. to drive out the evil Spirits from them but make much of such who are the hostages of her peace and the earnest of her tranquillity Thou art yet happy ô Nation not worthy to be beloved Zeph. 2.1 that thou hast some in thee who cease not to intercede night and day for thee Oh that thou knewest thy happinesse Luk. 19.41 at least in this thy day by honouring their persons procuring their peace and welfare in putting up thy Prayers for them that cease not day and night to sollicite thy cause in the Name and Mediation of Christ at the Throne of Grace If you would know the particulars that you should crave from God on their behalf I shall onely commend unto you that excellent Prayer which Moses the Servant of God made on the behalf of Levi Deut. 33.8 12. Deur 33.8.12 Explained There we have the specialties laid down some respect their Office other their Persons and other their Substance Ver. 8 As touching their Office Let thy Thummim and thy Vrim be with thy Holy One ver 8. What the Vrim and the Thummim was is not easy to determine Illumination and Perfection is that they signify as is commonly conjectured Questionlesse Moses hereby signified the Graces that belonged to the Priesthood which was committed to Aaron and his Seed that they might be enabled to teach Jacob God's Judgment Ver. 10 and Israel Gods Law as he afterwards expresseth it ver 10. And we may understand him thus Thou Lord hast seperated the Tribe of Levi to minister before thee in the behalf of thy People Oh furnish thou them whom thou hast thus chosen with those excellent Graces which are requisite for their Calling that they may be Guides to the blind Lights to them that sit in darknesse Instructors of the Ignorant Examples to their flocks over which thou hast made them Over-seers Many complain of the dullnesse deadnesse coldnesse of their Ministers but when did these put up one Prayer to Heaven in the behalf of them If we did but consider the weightinesse of the work of the Ministry 2 Cor. 2.16 2 Cor. 3.5 6. 2 Cor. 2.16 Their own inability to discharge their Function 2 Cor. 3.5 6. The mischief that followes and befals the Church of God through the ignorance and prophanenesse of the Minister Hos 5.1 4.6 Hos 4.6 5.1 Rom. 10.17 The great good that comes to us by a painfull and conscionable Ministry Rom. 10.17 We cannot but confesse that there is great need that every one of you should pray earnestly to God for all such gracious endowments and enablements as may fit them for the work of the Ministry Something in the second place is prayed for by Moses which respects their Substance Blesse Lord his Substance and accept the work of his hands Ver. 11 ver 11. Levi had no Inheritance amongst the Tribes but they had the Lord and his First-fruits Tythes and Ofterings for their Inheritance and Livelihood Numb 6.18 20 21. and God was therein very bountiful unto them Numb 6.18 20 21. more than to any other of the Tribes For albeit that Tribe was the least of all the Tribes for Number as may appear by comparing Numb 1.46 with Numb 3.39 The other Tribes were numbred from twenty years old and upward Num. 1.46 compared with Num. 3.39 all that were able to bear Arms which was to the Age of 50 years for at that Age they were supposed to be unserviceable for War The Levites were numbred from one Month old and upward and yet the whole summ of them amounted but to twenty two thousand Now if we should conceive the number of those in the other Tribes who were nor numbred being under twenty and above 50 years of Age to be but half as many as the rest the whole number of the Tribes reckoned from their Infancy and upward will amount at least to nine hundred and two thousand men of which number the Levites is just the one and fortyeth part And yet though the Levites were but few in number being compared with the rest God provided for them a larger portion than â—e did for the rest They had the tenth part of the
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
with me and I will pay thee all Secondly God's mercy in bearing and sparing an unprofitable People haâ—h alwayes bin acknowledged for a special mercy Psal 103.8 9 10. Neh. 9.17 Rev. 2.21 Reas 1. Psal 103.8 9 10. Neh. 9.17 And God himself aggravates Jesabel's sin in not profiting by so great a mercy Revel 2.21 This may be further evidenced unto us if we consider First Who it is that spares Secondly Who they are that are spared Thirdly the Fruit and effect of such a patient forbearance if the right use be thereof made For the First It is God that spares Who is infinitely Holy and hateth sin with a perfect hatred and being so it cannot but disquiet His Soul and vex Him to see it Isa 63.10 He is fretted with it Hab. 1.13 Isa 63.10 Ezek. 16.43 2 King 19.27 as we read Ezek. 16.43 Nor doth He spare through want of Information 2 King 19.27 The like may be said of every sinner He is every where within the hearing and the seeing of it He sees all the abomination that is committed under the Sun hears all the Oaths Blasphemies of those who set their mouths against Heaven Psal 73.9 Nor is He without Power to punish Nahum 1.3 It is not for want of that that He spares Psal 73.9 Nah. 1.3 2 Sam. 3.39 Isa 40.15 as David did the Sons of Zerviah They were too strong for him but we are not so for God All Nations of the Earth are but as the dust on the ballance but as drops of dew hanging on a bough the least touch of His hand will cause them to drop into the bâ—ttomlesse pit Job 36.18 And withall He is just and true Job 36.18 His Justice must be satisfied His Truth magnified as well as His Mercy Truth That pleads What is God but his Word And his Word is In the Day that thou eatest thou shall dye the Death Gen. 2.17 Ezek. 18.26 and again The Soul that sinneth shall dye for it Ezek. 18.20 Justice that baâ—ks Truth and urgeth that as God is true in his Word so righteous in his Works And shall not the Judge of all the World do right Gen. 18.25 Now what can be expected Gen. 18.15 can we think God should deny Himself and eat His Word Indeed God is merciful buâ— what can mercy do but step in and confesse that all that Truth and Justice speaks is right Onely it desires that the hand of Justice may a while be stayed and not strike the stroak perhaps the poor sinner may find out a way to satisfie both Truth and Justice and so escape Death by means of a Saviour Thus Patience and forbearance is as much as can be expected from God Who is Pure Powerful Just Merciful c. Secondly If we take notice of the State and Condition of the Person spared It will appear to be a mercy for what is a Sinner but a condemned Creature Eccles 8.11 Sentenced he is already and that openly for it is Enarrata sententia Eccles 8.11 a published a declared Sentence only Execution is deferred condemned he is by the Law which passed sentence on him so soon as ever he was born before he ever saw the Light of the Sun Gal. 3.10 Gal. 3.10 Rom. 5.12.14 And condemned by the Gospel too for not believing Rom. 5.12.14 Mar. 16.15 Joh. 3.18 Mark 16.16 Joh. 3.18 from which Sentence there is no Appeal to any higher Court Now what favour can a condemned man expect or any Friend desire on his behalf more then a Reprieve Great men could not obtain it from the hands of their Inferiours and if it be obtained upon much suite that Execution may be deferred for a few dayes it hath bin acknowledged for a high favour We read that in the dayes of Edward the sixth in the Lord Protector 's Expedition into Scotland of a Castle which when they understood they were not able to hold Out and that their Obstinacy had excluded all hope of Pardon they Petiâ—ioned that they might not presently be slain but have some time to recommend their Souls to God and then afterwards be hanged Life of Ed. 6. by Sir John Heywood This Respire being first obtained their Pardon did the more easily ensure saith the Historian And that is the third consideration the Fruit and Effect of such a patient forbearance which is Salvation as St. Peter shews 2 Pet. 3.15 that is 2 Pet. 3.15 it makes to Salvation It is the way to it the means of it and Argument for it Should God strike so soon as wickednesse is committed Who should come to Heaven Not one of us here present Si statim puniret Peccatores non haberet Confessores Aug. in Psal 102. but long since we should have bin in Hell Had God bin hasty to mark what is done amisse and have called us to an account in the days of our vanity Thousands have bin saved through God's patient forbearance Not a Penitent amongst us but must acknowledge that he owes his Salvation in a great measure to God's forbearance and patience And the great Clock of Time is still kept going for this very end and purpose that Salvation may be had and the number of God's Elect made up A time of Reprieval is therefore granted albeit Sentence be denounced that by using the means a Pardon may be obtained which God is ready to grant being humbly and sincerely sought unto To which end he giveth us his Word to direct us in the way The Church is the place where Salvation is to be found of it we must be made true members if ever we be saved His Works he affoards for helps His Ministers are our Intercessors All these accompany God's Patience whereby Salvation in the end comes to be attained And thus you have some good grounds for the Truth delivered viz. It is a great mercy for a sinner to be spared a while longer O! then Use 1 Let the Lord be exalted by us in respect of this his patience and forbearance of us Therefore hath the Lord waited that He may be gratious and therefore will He be exalted that he may have mercy saith the Prophet Isa 30.18 Isa 30.18 where the Prophet gives the Jews an account why the Lord suspended his Judgments and stayed his hand in not execuâ—ing those Judgments presently upon them Isa 36.3 13 14 16 17. which had bin long before threatned and foretold by Esay and others that should befall them and why He yet a while longer spared them the main reason was that he would be exalted in mercy in his appearing to be gratious to that People This then is the Duty that God expects from us and it concerns us as much as any People under Heaven with whom God hath born not only three years but more then so many score of years as hath bin before shewed you notwithstanding our manifold provocations The Prophet Ezekiel doth notably describe the Patience of
God by his laying first on the one side then on the other a long time together Ezek 4.4 First Ezek. 4.4 Explained he was commanded in Vision to lye on his left side 390 dayes with the in quity of the House of Israel portrayed upon a Tyle repre enting God's patience under the iniquity of the ten Tribes for 390 years answerable to so many dayes ever since their defection under Jeroboam Then when that was done a Figure what God had done for Israel he must turn him another while and lye upon his right side for 40 dayes representing thereby God's bearing with the iniquity of the House of Judah 40 years vers 6. Needs must this be very troublesome we cannot lye one night upon one side without turning of us but O the Infinite goodnesse and patience of an Almightly God! who hath lyen so long under the load of our Iniquities and we so far from easing him by our Repentance that he is enforced as it were to ease himself by turning from side to side from Mercies to Judgments from Judgments to Mercies 1 Tim. 2. proving if at any time or by any means we would ease him of the load of our sins under which he complains that he is pressed by our Repentance and Amendment of Life And albeit he hath shaked this Land soare Amos 2.13 with his turning from side to side yet still he bears so that we are not utterly consumed albeit still he is wearyed with our abominations Who could endure with patience to be reviled to his face boldly denyed horribly blasphemed but the Lord Who would abide to see his Bed defiled his Image defaced Children butchered Goods spoyled Word despised but this patient God Let us then exalt him for his patience and blesse his name Yea let every Soul of us take notice of God's Patience towards him in particular and magnifie his name for this mercy Think seriously with thy self what thou wert when thou first camest into the World no sooner didst thou peep forth into the Light but God might have sent thee into Hell And how long thou livedst without God in the World yet God's patience hath forbore thee to this hour How many provocations God hath had from thee all this time how many Lyes Oaths Blasphemies hath he heard from thy foul mouth how much wickednesse seen by thee how many abominations seen in thee yet he hath gone away as if he saw not and seemed to take no notice of what thou hast said and done Psal 50.21 He hath held his peace Psal 50.21 Isa 42.14 and bin still and refrained himself Isa 42.14 Yea he hath hid thy sins from the eyes of the World and had a care of thy credit for should he discover what he knows by thee thou couldst not but blush to look any neighbour in the face they would shun thy company Consider further that when thou hast gone on in thy sinful and impenitent course of Life so that his hand hath bin up to smite his patience being even weary with bearing Jer. 5.7 his long suffering hath stept in Jer. 5.7 and layd hold on the Sword of Justice as the Angel did on Abraham's and pleaded for thee Lord remember that he is but dust Gen. 22.11 It hath pleaded for thee as Judah did for Benjamin to his Brother Joseph Gen. 44.18 and hath prevailed so far Gen. 44.18 as that God layes-by his Sword and bears yet longer with thee so that God seems to say as Hos 6.4 What shall I do Hos 6.4 Hos 11.8 what shall I do and Hes 11.8 How shall I give up how shall I intreat Mercy having got the Victory causeth God thus to speak What and What How and How Thus God hath borne with thee not three years only but 30 40 years or more he might have blasted thee in thy spring but he hath spared thee to thy Autumn let not thy looâ—enesse bring thee to the Fall of the leaf What is this year but the time of thy Reprieve and not barely so but in mercy affoarded unto thee that thou mayst get thy pardon which if thou beest not wanting to thy self may be obtained Say then as Mich. 7.18 Who is a God like unto thee Mich. 7.18 that pardoneth iniquity and passeth by the transgression of the remnant of his heritage He retaineth not his anger for ever because he deligheth in mercy And confesse with the Church Lament 3.22 Lament 3.22 It is of the Lords mercies that we are not consumed because his compassions fayl not But how few are there that do make use of God's Patience Some instead of magnifying Him for it make bold to question His Justice in bearing so long with evil Doers This was Jeremiah's fault Jer. 12.10 and David's Psal 73.12 13. Jer. 12.10 Psal 73.12 13. and from thence he concluded very rashly as if he had cleansed his heart in vain c. But this is a great wickednesse so to accuse God Put case a State should deferr the Execution of a great offender apprehended and condemned Would it be well taken if any of us should condemn that State or that Councel of Justice for so do doing There may be just cause as of Reprival of a condemned Person so of sparing a condemned sinner Sometimes an Offender is spared in regard of some use that is to be made of him It may be to be the Executioner of some other so God may spare the wicked for this end that they may be as wisps or rods to scoure and chastise his own Thus Ashur was spared for a time and was sent against a dissembling Nation Isa 10.5 6. God used him as the rod of his angeâ— Isa 10.5 6. and staff of his indignation Sometimes God hath some good work to do by them for his Church and People Cyrus was an ambitious man a very Pagan one that knew not God and yet he is termed God's annointed and God doth promise to assist him in that work he set him about for the good of his People Isa 45.1.2 Isa 45.1 2. Sometimes Offenders are spared in respect of the Birth that they travel with so a Woman with child that is condemâ—ed is Reprieved till she be delivered for however she be wicked yet the Child in her womb may prove a profitable member to the Common-wealth So many a wicked man is with child with some sin and in travel with mischief and the Lord spares him till he be delivered of it Herod Pontius Pilate and Judas were in travel till they had put Christ to Death and God spares them till they had brought forth Acts 4.27 28. Acts 4.27 28. And then the Law is executed on them Sometimes an Offender is spared upon the Petition and desire of some other made on their behalf so God spared the wicked for some good mens sake who lived amongst them Gen. 18.32 Exod. 32.24 Act. 27.24 as Gen. 18.32 and Exod. 32.14 Acts
That the Ministers maintaince is from Benevolence onely and ad placitum to be measured out by our Auditors As if it had no foundation in Justice but meerly in Charity Those that would have Ministers to live on Alms are no Friends to Learning nor Religion but seek the overthrow of both The Ministers mouth thereby is muzled he may not tell his People of their sins nor Judah of her transgression lest such Voluntaries become Malecontents and tu n their Benevolence into Malevolence as one truly speaketo The good Benefactor may not be reproved Bern. on Ministers maintenance p. 39. lest he be displeased and so that maintenance lost whereof the Minister hath no other assurance than their well-pleasing Many great Mâ—n's Chaplaines are able to tell you how miserable a thing it is to live at another man's trencher And Who would gâ—â—e themselves to the Study of Divinity Miserum est aliena vivere quâ—â—â—â— if no better provision were made for them than is for Fid ers who play at mens Doors and Windows for your good will Sir Others who think it unfit and dangerous for Ministers to depend upon private Contributions in regard of these manifold mischiefs and inconveniences which must necessarily follow do yet conceive it most expedient that Ministers be maintained by Competent stipends which are to be made certain unto them by Authority of the Magistrate But What certainty can be in that for which upon every new Change of the Magistrate the Ministery may be to seek New Kings new Laws The Magistrate who should establish such Stipends may be wicked They by whom it should be payd very inconstant They who should collect and gather it very worldly and covetous which inconveniences such as live upon set-Stipends as in many of our great Towns and Corporations find experimentally to be too true by reason of which uncertainty of maintenance God's Ministers can conclude certainly nothing with themselves for their continuance in any place Bendes where such sett-Stipends are appointed unto Ministers theâ—e is not that due regard had to the prices of things which continually rise and fall as Markets do This year the price of Corn and Grains other Commodities may be double to that it was two or three years before And when the Husbandman Tradesman or Artificer raise their prices as occasion requires The Stipendary Minister is at his stint and that Stipend which in a more plentiful year would comfortably maintain him cannot now find him and his Family with Food and Raymen Lastly Whereas thâ—â—ormer way of maintaining the Minister by Voluntary Contribution hath some colour from the practise of Christians in the Primitive times This of maintaining them in a Stipendary way hath neither warrant from Scripture nor any Precedent in all the practise oâ— the Primitive Church either before or under the beâ— Emperours and therefore is disclaimed as being none of God's Ordinance There is a third way of rayâ—ing the Minister's maintenance and that is by Tythes or setti g out the Tenth part of all the Hearers encrease whether Personal of meer industry and negotiation or Praedial as of grounds c. or mixt as of Cattle And to this way â—he Apostle seems to have an Eye in â—hat Speech of his Gal 6.6 Gal. 6.6 Let him that is taught in the word c. My meaning is not to dispute the Poynt Whether Tythes be due primarily Jure Divino by Divine right B. B. Andrews Carlton Montague Dr. Reynolds on Obad Willet Fulke Gardiner Sclater Tusley Sir James Simple Henry Spilman Mr. Eburne Elton Roberts Fenton c. Enough hath bin sayd and written by divers man of great Note in our Church concerning that Argument to whose learned Treatises I referr you But this know that the Wisdom of God and His Church both before the Law and under the Law and now under the Gospel hath judged Tythes to be the fittest means to maintain the Ministery Many hundred of years hath the custome of paying Tythes bin practised in the Church yea in this Church of England and still orders and appoints the same maintenance for the Ministery till some better way be found out which for any thing yet appears cannot be nor in all likelyhood ever will be It is the Speediest Surest Easiest and Safest manner of payment that may be as very reason teacheth us and of all courses it is the least Subject to alteration for howsoever the prizes of things do Rise and Fall and daylie Change yet the things themselves change not the Ministers Estate by this means doth alwayes hold correspondency and proportion with the Estates of their People in Cheap and Dear years which maketh his Living constantly answerable unto the times so that he comes to have a fellow-feeling of his Parishoners prosperity and adversitie and is thereby occasioned to pray and praise God with them and for them But albeit Tythes have bin antient and of long standing and now growen gray with age yet it happens as to the aged and decrepit they are clean growen out of credit and lightly set by And much is objected against them Where do we read that Christ or his Apostles ever took Tythes or challenged them say some Object To this it is answered that à facto ad jus non valet consequentia It was not done thus or thus Resp therefore it ought to be done otherwise is no good consequence Israel payed no Tythe all the while they were in the Wildernesse nor did they for that time circumcize their Children is it therefore sound to say they ought not to do it after Secondly When Christ and his Apostles Preached the Gospel in Jury all Tythes were in the hands of the Pharisees and could not by any colour of Law be taken from them To them they were payed And many years after the Apostles time Persecution and Scandal enforced the Intermission of Paymen but the Right was not infringed For afterward when God was pleased to grant a little rest and breathing time to the Church presently came Tythes again to the Minister's portion But doth not our Saviour task the Pharisees for Tything of Mint and Cummin Object Math. 23.23 and brands them for Hypocrites for so doing Math. 23.23 For Tything Mint and Cummin they were neither blamed not branded Resp as the words following shew These things you ought to have done whereby Christ signifies not obscurely that this manner of Tything in kind and without Diminution even for these small things and much more for greater was in use even untill that time and was Just and Lawful It was their Hypocrisie that our Saviour reproves in standing so strictly upon the doing of outward Dutyes which were onely a little costly to them but more weighty matters they were carelesse of They were exact in that which concerned the Tenth part of their Estare and no more But they were remisse in general for just dealing with all other men and in other matters of the
will I require at thine hands Mark well Lord Parson for this is spoken to all them that are Parsons and take wages for feeding of God's People and neglect them And so muâ—h of these He hath said enough we need say no more Corrupt Patrons are the next that defraud the Minister of his wages These have consecrated things committed to them upon trust and unto them is referred the Nomination and Presentation of an able and godly and religious Clerk for the receiving and employing of those consecrated things which they are betrusted with Now when they shall either by secret Symonaical Compact or by pretence of Law or by Force and Fraud one way or other be nibling and paring away of the Revenues of the Minister and reserve either before or after Presentation some part of that maintainance to them due it is sacrilegious wrong If it were Sacriledge in Ananias and Saphyra to keep away part of what they themselves had consecrated unto God Act. 5. when as not consecrated all was in their power Is it lesse than Sacriledge in these to take from God what not by them but many Ages since was given and consecrated to God by devout men for his Worship and Service and wherewith they are but entrusted Were a man but put in trust with another man's goods by Word or Will to see them imployed to such or such Uses should he falsily â—h trust Would not all condemn him for a godlesse and gracelesse man What may we think then of those who turn theiâ— Patranage into Pillage Trust into Treachery defrauding God spoyling his Church and wronging his Servants by seeking in their Presentations their own filthy gain and lucre I know there are those who are Patrons so uncorrupt so upright and religious that I do verily believe they would not for a World have the guilt of this sacrilegious sin to ly upon their consciences But these are Black Swans rare Birds let all such as are so be had in high account for their Integrity Corrupt Patrons are those I blame Such a one was he of whom divers years since I heard a very godly Divine make this Relation who having a good Living in his gift and then vacant and where he himself did dwel had conference with a friend of his about it and desired him to think of some poor knave that would be content to take a set stipend of 50 or 60 l. per annum and that the Tythes which were worth as much more at least should be left to him to dispose of at his pleasure This Friend being acquainted with one that used to read here and there Service on the Lord's day as he was desired in the City acquaints him with the motion which is very thankfully embraced by him But to avoid the danger of the Oath which was in those daies given to such as were admitted into Livings against Symony The Patron must not be spoken withall by his Clerk that he did present All was done the Possession given and Harvest being come the Minister that poor Knave understanding the worth of the Living demands his Tythes of the Patron How said the Patron Did not my Friend and yours acquaint you with my mind Yea said the other He told me that you desired to hear of some poor Knave that would accept of your Liuing and that I was poor all London knowes and whether I am a Knave or no judge you For I will not stand to that agreement which I made with him I justify neither in what they did but yet I think that Patron was met withall in his kind It was a just punishment of his corrupt dealing In a word the Unconscionable Parishioner or Tyther who either by meer fraud or open injury without colour of Law or by pretended Customs Compositions Prescriptions Exemptions or any other sacrilegious practise under colour of Law defrauds the Minister of his due or keeps back any part of his portion cannot in so doing shield himself from the Woe denounced against him for so doing We have a Custom said the Jews to Pilate Thou must let Barabbas loose Joh. 18.39 albeit he be a Thief and a Murtherer So many in many places plead we have a Custome to pay little or nothing in stead of Tythes and this Custom we will hold albeit you preach your Lungs out as if a Custom that men have got to robb God would excuse them before God Be not deceived for God is not mocked Gal. 6.7 1 Cor. 11.16 If any man list to be contentious we have no such Custome nor the Churches of God So if any list to robb God and his Ministers we have not at least ought not to have any such Custom to robb our Father and deceive our Mother But are all Customs and Compositions for Tythes unwarrantable Quest I say not so but all unjust and unequal Customes are As that Resp which at the first springing up of the Custom was worth but a Groat and is now worth Ten shillings And I find in the old Law when Tythes were most strictly paid that if men were desirous to redeem their Tythes and pay mony in liew of them it might be done So now but not without some Provisons First It must be with the free and unconstrained consent of the present Incumbent and not enforced Secondly That the Composition be reasonable and equitable that is answerable at least to the present worth of what is redeemed or compounded for Thirdly That it be but for a time and at the utmost that it determines with the present Incumbent who is but the Usufructuary and not the Proprietary of Tythes he hath but the Use for a time the Inheritance is God's alone Wherefore care must be had that nothing be done by any Minister which may be prejudicial to God's Inheritance nor to the Rights and Liberties of his Church If care be not taken within few Ages God shall have no Tythes in kind to maintain his Church and Ministers but all will be turned into Customs and Prescriptions For when the finger of Covetousnesse is once gotten into that which is God's upon a little continuance if allowed Covetousnesse will think it hath hold fast enough to pluck it wholly from the Church nor will it let go its hold without much rapping To this purpose I have heard a Scottish Lord should speak to one of their Divines who condoled the base maintenance of their Ministry and pleaded for Tythes You said the Lord unto him have preached Tythes into our Purses and now that they are in you shall never with all your Preaching pull them out again Within these few years the general desire of this and some other Counties was for a Composition with the Minister concerning Tythes under a pretence of Peace and Quiet both of the one and other Minister and People And what should this Composition be Why for so much as the Soyle would naturally yield and bring forth of it self without the charge
without doubt all do Sometimes of things improbable 1 Joh. 2.1 if not impossible as Math. 16.26 If he shall gain the whole World Math. 16.26 a thing very unlikely But here it is spoken Doubtfully yet supposing a Possibility If it bear fruit well Suppositio nihil ponit in esse He comes with an If and doth not absolutely conclude it yet he hopes the best It is possible it may be so and probably it will be so after his farther pains taken with it and God's patience in for bearing it it may bear fruit So then Where the Dresser's diligence accompanies the Owner's Patience Doct. there is hope even of the most barren Figg-Tree Such as have lived a long time unprofitably and unfruitfully are not hopelesse so long as God is patient and the Minister diligent in doing of his Duty Three years this Figg-Tree had stood in the Vineyard and no shew nor sign of Fruit in all that time yet the fourth year there is some hope if God would be pleased to let it stand and the Dresser take pains in Husbanding of it else to what purpose did the Dresser make Intercession for it Many of those Jews who heard Christ preach frequently and saw the Miracles which he wrought yet continued barren all the time the whole three years of Christs Ministration yet their case was not desperate for the fourth year through God's patience and the Apostles diligence many of them were converted upon two Sermons that St. Peter preached many of them that heard the word believed and the number of them was about five thousand Acts. 4.4 Acts 4.4 It cannot be imagined but that many of these if not most had heard the powerful Sermons of Christ many times before which may be gathered by that we read Luke 19.48 Luke 19.48 21 38. 21 38. All the People that is great multitudes in a manner all saith the Evangelist came to the Temple to hear him and were very attentive St. Paul had long lived a Pharisee before his Calling all which time he was not without the means for he had heard St. Stephen disputing against the Libertines and Cyrenians Act. 6.9 7.58 Act. 8.1 3. Acts 6.9 and that excellent Sermon which he preached Chap. 7. he was present at as appears by that we read ver 58. and yet he remained still a Pharisee and a bloody Persecutor of the Church Act. 8.1 3. Yet after this he was deeply humbled and converted and of a persecuting Saul became a preaching Paul and was so richly loaden with the fruits of Holiness as that he came not behind the best and fruitfullest Figg-Tree in the Vineyard of the Lord. And that Parable which we have Mat. 20.6 may make for the Confirmation of the Poynt delivered Mat. 20.6 At the eleventh hour of the day some were found standing idle in the Market and were called as well as others at the third the sixth and 9th hour There is a saying Nullum Tempus occurrit Regi Reas no time excludes the King's Plea It is true in this Case Preachers must call at all times God calls at any time No time can be prescribed against him The Wind bloweth where it listeth Such is the Work of the Spirit Joh. 3.8 John 3.8 Conversion depends wholly upon God's good Will and Pleasure Of his own Will he begets us by the Word of Truth James 1.18 The Word is the Instrument of our Regeneration not Physicall but Morall Jam. 1.18 as if the power to regenerate were included in the Word read or preached as vertue to heal is in a Medicine therefore all are not regenerated that are partakers of the means But it is a Morall Instrument for it pleaseth God to use it in this Work and to joyn the powerful working of his Spirit with it as in the next Poynt shall be more fully declared And it is a good sign that God hath some to call and bring home to himself in that place that he giveth or continueth the means unto Acts 18.9 Act. 18.9 10. 13. But that it may appear that the Blessing is from him he is pleased to take his own time for making the means effectuall Should all God's Elect profit by the means so soon as ever they injoy them the Glory of the Work would either be ascribed to the means or to some good inclination that is in our selves and not unto the Lord. Use 1 From hence we that are Dressers in God's Vineyard may receive great encouragement to hold on in our Ministerial labours albeit we see little good wrought in our People for the present we digg and dung one year yea the second year yea the third but those Trees we take pains withal receive no mending They thrust away Grace and Mercy offered as it were with both hands will not be reclaimed from their sinful courses yet may we not judge their Case desperate or conceive them to be past hope Aug. in â—sal 55. Augustine speaks excellently to this purpose Noli dicere Do not say What will God ever mend such a man so wicked so perverâ—e Noli desperare Do not despaire look to Him to whom thou prayest thou seest the greatnesse of the Disease thou seest not the power of the Physitian still let us go on with our work and follow that diligently In all labour saith Solomon there is profit Pro. 14.23 Prov. 14.23 It is a Plant that will prosper in any soyle a Seed that takes in any ground for God hath given labour and our Labour more especially this Blessing to encrease and multiply Our labour in the work of the Ministry shall not be lost a Blessing first or last will certainly attend it This the Sons of that Husbandman found true who being told by their Father lying on his death-bed that he had left store of Gold buried under ground in his Vineyard fell after his death to digging delving about the Vines in hope to find out the Treasure and albeit they found not what they looked for yet by stirring the Earth about the Roots of the Vines they gained a great Vintage that year beyond expectation Thus it falls out in the labours and travels of our Calling Albeit alwaies we meet not with that profit which we expect yet by our constant pains and diligence we shall so manure the hearts of some of our hearers as that in the end we shall find a fruitful Crop to our endlesse comfort both in the Salvation of their and our own Souls 1 Tim. 4.16 In so doing thou shalt both save thy self and them that hear thee 1 Tim. 4.16 Wherefore Harken we to the Counsel that Solomon gives In the Morning sow thy Seed Eccl. 11.6 and in the Evening with-hold not thy hand for thou knowest not whether shall prosper either this or that or whether both shall be alike good Eccles 11.6 Preach we in our young Age preach in old we know not in what Age of
scourge Luke 22.51 Joh. 2.15 as we read John 2.15 But whom did he slay or kill This saving and beneficent disposition that was in Christ we ought to imitate the more we can help to save the more like we are to Him that came to save all B. B. Hall Con. in Nov. Test the more destructive we are the more we resemble him who is Abaddon a Murtherer from the beginning It becomes not the mouth of a Minister of the Gospel to be breathing out little else then Fire and Sword pitcht Fields Sieges and slaughter of Brethren We are Shepheards to feed and preserve as much as may be not Roaring Lyons nor Hungry Bears to rend and tear in pieces we should incline rather to mercy then to Justice if we err it is safest to err on that hand It is observed by some and that not impertinently nor unprofitably how that Amen under the Law was answered to the Curses Hugo Card. Deut. 27.15 26. but not to the Blessings as we read Deut. 27.15 26. Every particular Curse must have a several Amen But in the next Chapter where the Blessings follow there is no Amen affixed nor commanded to be affixed to them Deut 28.2 12. But it is otherwise in the Gospel Deut. 28.2 12. To the Blessings there is an Amen but not to the Curses If any man love not the Lord Jesus let him be Anathema Maranatha saith the Apostle 1 Cor. 16.22 A fearful Curse but there is no Amen to that Grace be with all them that love the Lord Jesus in sincerity 1 Cor. 16.22 Eph. 6.24 Ephes 6.24 there is Amen to that and thence we may inferr that that Spirit which was sutable to the time of the Law suits not so well with the times of the Gospel I shall leave this note to your own private meditations and now proceed with the Sentence Thou shalt cut it down We shall take leave to make some little stop Text. and pawse a while upon the manner of Speech it implying somewhat that may be useful for us Bernard upon the Canticles hath this passage Ligatum habent sancti Deum ut non puniat Bern. in Cant. Ser. 30. nisi permiserint ipsi The Saints of God have him so bound that he cannot punish without their permission and leave And so it seems by this manner of speaking which the Dresser useth Then after that thou shalt do it as if till then he should not He would stay his hand a while longer but in case that Tree should continue barren after further pains had bin bestowed on it he would then contentedly give way to the stroak of Justice You see then By fervent prayer God is so â—ver powred as that he cannot presently destroy Doct. The Prayers of God's Servants are as bands wherewith his hands are tyed that he cannot smite And so much the Scripture intimates Isa 64.7 There is none that calleth upon thy Name Isa 64.7 Quasi manu factâ Deum ambiunt orantes Tertul. Apol. Gen. 19.22 32 26. that stirreth up himself to take hold Thee By zealous prayer the Saints are said to take hold on God they manycle as it were his hands lay hold on the Axe and will not suffer him to strike so that he cannot do any thing till they let go As the Angel sayd to Lot I cannot do any thing till thou art gone Gen. 19.22 So Gen. 32.26 c. Let me go saith God to Jacob Behold the great God petitioning to sinful man saith Gregory and that which is yet more Man denying the great God's Petition I will not let thee go saith Jacob he holds him fast and gives not over till he had what he sought The like we find in Exod. 32.10 Let me alone saith God to Moses Why Lord Who lets thee Exod. 32.10 My hands are tyed from executing wrath whilst thy hands Moses are up for mercy His prayers were as it were bands to tye God's hands so that he could not strike O infinite goodnesse of the invincible God to suffer himself to be as conquered by the zealous and fervent prayers of his poor Servants Reas 1 And no marvel For first They come in a powerful and prevailing Name for the Lords sake Dan. 9.17 In Christ's Name they ask Dan. 9.17 Themistocles treated with King Admetus holding the young Prince the Father's darling in his bosome and thereby prevailed So do the Faithful they bring Christ with them when they come into the Fathers presence who is dearer to him then the young Prince was to King Admetus and for his sake he will deny them nothing Joh. 14.14 14 15.16 16 23 24. R v. 2. Zach. 4.6 Râ—m 8.15 26. 2 Sam. 14.19 Ab ipso accipiunt ut contra impetum percussionis ejus opponantur atque ut ita dixerim ab ipsa Deo se erigunt contra ipsum Greg. Mor. lib. 9. c. 12. Jam. 5.16 Math. 15.23 Enlightned John 14.13 14 15 16 16 23 24. Yea his own Name and Glory pleadeth for them For thy Names sake saith David and God cannot forget his own Name Reas 2. Secondly They are assisted by a powerful and prevayling Spiriâ— Zach. 4.6 Rom. 8.15 26. And this Spirit is God's own Spirit which he gives us to pray with Is not the hand of Joab in all this sayd David So is not my Spirit in this saith God The Saints receive from God saith Gregory what they oppose to his blows and as I may say From him it is whereby they lift up themselves against him and whereby they are enabled to resist him So that in wresting with his Saints he wrestles with himself and should deny himself in denying of his Spirit which calls upon him In this respect the Prayer of a Righteous man is sayd to have great strength Jam. 5.16 as the words may be interpreted Reas 3. Thirdly They have a strong Hand or Arm wherewith they do lay hold on God and that is Faith Thus that poor Woman of Canaan wrestled and overcame Mat. 15.23 Many checks and snibs she suffered yet would not be staved off still she cryes Lord help The Disciples reprove her Christ rates her bids her be gone tells her she is little better then a Dogg or Whelp she thanks him for it picks comfort out of that and resolves to play the Dogg's part so that he will be pleased to be the Master If he beats her out at one Door she will come in at the other that she may at least eat the crumms that fall under his Table a Crum of bread should serve her turn let her be a Whelp or any thing so she may find mercy Thus her Faith holds out and gets the Day she goes away with this praise O Woman great is thy Faith and hath what she would Be it unto thee even as thou wilt Faith is a stout and strong grace it conquers Kingdoms Heb. 11. removes Mountaines Heb. 11.33 Math. 16.20 1
other prophane wretches amongst our selves who bark against the Justice of God and make a causelesse complaint against him as if He were the cause of all their Adulteries Murthers Robberies c. They do they say but the will of God and who can resist that The will of God indeed cannot be resisted Rom. 9. ungratious Instruments in all their outrages shall do that service to God which they dream not of God saith Kill not Rob not they contradict Him and will Rob and Kill Even then though they violate the Law of God Yet His will is accomplished and in the same action some other way performed than they intended But this is another will than that they should walk by a secret will which the very Devils in Hell cannot but observe and give obedience unto It is the revealed will recorded in Scripture published and proclaimed by Prophets Promises Threatnings that should be our Rule which not conforming unto albeit you do the other yet woful will be the wages which you will receive for so doing Vse 3 But the principal use that I would perswade you to make of the Poynt is In all Judgments that do befall us learn to turn your eyes from all those Instruments and Organs of God's Vengeance which are but secondary Causes and subservient to a higher hand and truly judge of the true Author of them This is a lesson not so soon learned as is conceived It is an easie matter to feel the smart of a Judgment but not so easie to see the hand of God in inflicting that Judgment on us No man is so blind so stupid as that he doth not see his affliction that is feel it but we must see it so as that we see through it and that we do not unlesse we see the hand of God therein ordaining inflicting and ordering of it Belshazzar saw the fingers of a mans hand-writing upon the Wall Dan. 5.5 yet that was God's hand albeit he could not read the writing We must see our affliction so as we must see it to be the hand of God albeit we see not presently what will be the issue of it and till we see that we see nothing as we should see When God speaks by his Prophet Zachary of breaking his two Staves Beauty and Bands wherewith he fed the Flock that is Zach. 11.7 Enlightned the staff of his gratious Protection and fatherly Correction signifying thereby that he would no more take charge of so refractory a People whatsoever calamity befell them He would not put to his hand to help them or redresse them Zach. 11.9 That which dyeth let it dye and that that is to be cut off let it be cut off Upon this cutting off of the stiff-necked and rebellious the poor of the Flock that waited upon God knew that it was the World of the Lord Verse 11. verse 11. Those humble and meek Servants of God wâ—ich waited upon him conscionably in that sinful and wicked Generation well knew that it was the just will and pleasure of God to deal so severely with so Rebellious a People They acknowledged God's hand to be therein and that He was the inflicter of those Judgments on them It is not every mans Case to see God and acknowledge the hand of God in his Judgments onely the poor of the Sheep such as discern their own poverty and unworthynesse can make that use of Gods Judgments so as to find Gods hand and then Gods purpose in it This did Joseph You sent me not hither saith he unto his Brethren but God sent me hither before you to preserve you Gen. 45.5 7. Gen. 45.5 7. So Ely when he heard that the Philistines should kill his two sons and take away the Ark It is the Lord said he 1 Sam. 3.18 1 Sam. 3.18 And David had learned thus to look on all his Enemies as on God's Instrments Deliver my Soul from the Wicked which is thy Sword from men which are thy hand O God Psal 17.13 15. Psal 17.13 14. But it is otherwise with worldly and carnal men In all Judgments that fall out with Balaam they see the Asse but not the Angel and so extend their rage against the dumb Beast which it may be deserves no blame and slander sometimes the Aire sometimes the Wind and Weather sometimes the Starrs sometimes the Fire sometimes the Water attributing all their Sufferings to things in nature rather then unto God as though there were an opposition and not a subordination betwixt God and his Creatures in their operations and in so doing they do but resemble the Dog that snarls at the stone not regarding the hand that cast it Or as if a Traytor sentenced to dye should quarrel with the Axe or fall foul upon his Executioner I speak not this as if the Inferiour causes of our miseries and Instruments of God's vengeance were altogether to be neglected for albeit in divers Judgments that are infflicted on us we are to look wholly upon the hand of God therein As when he useth such means and Instruments to correct us by as have in themselves no malignity against us nor will to hurt us as Fire Water Aire which are God's bare Instruments for effecting of his Will Yet when he useth the reasonable Creature as his Agent we are to have some respect to him in regard of that maglinity and sin which is in him whereby they desire our destruction and hurt rather then the executing of God's good will and pleasure whose malice and rage iniquity and cruelty we are no way to justifie and excuse but hare and shun by all good means endeavouring to crosse them in their wicked purposes and free our selves what may be from their violence But it is this we drive at that we would learn to acknowledge God's hand to be the Principal in all and have our eyes fixed especially upon him knowing as Christ said to Pilate they could have no power at all against us Joh. 19.10 11. unlesse it were given them from above Joh. 19.10 11. It is one degree of good Husbandry in ill Husbands saith one Dr. Donn to bring all their debts into one hand So shall that man husband his Afflictions well that puts them all upon his debts to God and leavs out the consideration of the Instrument For in so doing we shall be the better enabled First To bear them patiently which is very hard for Flesh and Blood to do I was dumb and opened not my mouth said David Psal 39.9 because thou didst it Psal 39.9 As if he should have said I should have spoke again and spoken it may be very passionately when Shimei curst me 2 Sam. 16.6 Explained rayled on me and cast stones at me I should not have born it but that I saw thy hand therein Thou hast said unto him Curse David otherwise that Dogg should not have wagged his Tongue against me Ver. 10 2 Sam. 15.10 This kept him
it were for despising God's greatest mercy they were plagued with greatest severity A sufficient proof to clear the poynt That greatest severity attends upon despâ—sed mercy The use that we should put this unto is this in short Take heed how we despise God's grace and goodnesse that should lead us to repentance Use As there is Plentitudo Gratiae so there is Plentitudo irae Plenty of mercy and Plenty of wrath too As God is a God of Mercy so he is a God of Vengeance And it is for his honour sometimes to magnifie himself in that respect Nahum 1. These titles given to himself and appertaining to justice could not belong to Him if he should for ever suffer his goodnesse to be despised The Lord is known by executing Judgment and will be known that way by all despisers Psal 9.16 as well as the other way by shewing mercy Psal 9.16 And let our own Figg-Tree this Land and Nation look about it yet in time with us God hath born long to the Admiration of all Neigbour-Nations many a time the Axe hath bin up yet layd down again As in 88 the Powder plot c. Yet a longer time hath bin granted us for fruitfulnesse but we are growen rotten at heart and doted dying if not dead what can be now expected but to be hewen down and made fuel of that the Axe should be so layd to the Root that we should be fell'd so as never to rise more A miserable deceit it is to think We may despise God's bounty yet pertake of mercy in the End Judgment and Mercy with God are like Jacob and Esau in their Mother's Womb when Judgment like rough-hair'd Esau strives to issue out first Mercy takes it by the heel and with Jacob endeavours to pull it back but Esau at length will out though Jacob have fast hold on his heel Judgment will follow although mercy struggle mightily to stay it Oh! think of what hath bin related of Jerusalem's misery And make the Case our own It may be our own and is like to be our own if speedy Repentance prevent not either Ficus or Focus Fruit or Fuell no remedy the chipps flye let our Tears flow before the Tree be down We are burnt in the Hand already what Psalm of mercy shall we call for yet mercy may be had whilst the Figg-Tree stands there is hope If notwithstanding all that hath bin sayd we will go on in our wickedness we shall but inhaunce and improve God's wrath And who can but pitty us when God's soarest and severest Judgments do befall us So far will those that have Interceded for us be from speaking any more in our behalf as that they will stand out of the gap and give way to the stroak take hold on the hand of Vengeance no more but rest contented with God's proceedings As the Dresser here promiseth to do After that thou shalt cut it down From the practise of this Dresser Text. we may learn our Duty To rest satisfied and contented in the just and deserved condemnation of those who remain unfruitful under the means albeit they are such as we dearly affect Doct. When we have done our Duty to bring a People to Repentance and it will not be we must rest satisfied in their cutting down and stubbing up after the example of this Dresser Who albeit he did much respect this Figg-Tree and bear a great and good affection to it yet if after all his pains bestowed on it it remains fruitless he sits down and intercedes no more in the behalf of it but gives way to the Execution of that severe sentence before denounced against it Cut it down When Israel was carryed into Babylon and became Captives to them God commands them to seek the Peace of the City Jer. 29.7 and pray for it Jer. 29.7 which accordingly they did both by Instruction laying open their errors and discovering their impietyes Dan. 4.24 6 10. and by their Example practising their own Religion even before their faces and likewise by their prayers as they were commanded They were not wanting in bringing Balm to cure her desperate wounds but they found her to be incurable We would have healed Babylon but She is not healed Jer. 51.9 saith the Church Jer. 51.9 Why how so She would not be healed She contemned the means scorned their Religion as appears Psal 137.3 and did cast away the good counsel which the Israelites gave them Or She could not be healed as some read Psal 137.3 in regard of the wound which God's wrath had inflicted on Her they saw and knew that the device of the Lord was against Babylon to destroy it because it is the Vengeance of the Lord the Vengeance of his Temple verse 11. Now what doth the Church in this Case Upon the consideration of her obstinacy and incurableness they abandon Her and leave Her to the Revenge of the Almighty and will lose no more labour upon Her Let us forsake Her say they one to another and go every man to his own Country The Prophet Amos speaking of the woful fall of the Virgin of Israel Amos 5.2 Amos. 5.2 that is of the Israelitish Commonwealth for whose mighty sins God had cut them down with his mighty Judgments and Executions of Sword Famine and Pestilence whereby he had wasted their multitade from thousands to hunderds from Hundreds to Tens but they being no whitâ— bettered hereby the Prophet foretells them of worser times and more evil that shall befall â—hem but what shall the godly do when they see those foretold Calamities befall Israel Amos 5.13 Explained Why The Prudent man shall keep silence in that time verse 13. As if he should say Those that are prudent and wise shall as that time lay their hands upon their mouths in an humble silence and acknowledgment of God's justice in those events and rest therewith contented and satisfied And such a prudent man was Aaron whose two sons Nadab and Abihu being consumed with fire from the Lord for that they offered Incense with strange fire fire not taken from the Altar Levit. 10.3 whereat Aaron could not but be much perplexed and it may be shew some passion but when Moses came unâ—o him and put him in mind of what the Lord had said I will be sanctified in them that draw nigh me and before the People I will be glorified then Aaron held his Peace Levit. 10.3 that is he troubled himself no further for there is more in thâ—t word than meer silence of Speech it implyes the silence of the heart and a staying of the Motions thereof His Children were dear unâ—o him but the Glory of God was dearer and in that respect he did rest satisfied Yet lest he and his sons might forget themselves and preferr carnall respects to God's glory Moses gives them a further Charge Vncover not your Heads neither rend your Cloathes lest you Dye Verse 6. verse 6.
staying of the Ark with his hand when it was ready to fall out of the Cart 2 Sam. 6.6 7 8. But let us now take forth a new Lesson and learn to praise God for shewing Himself severe as well as gentle for his Acts of Justice as well as for His Acts of Mercy The good Husband-man is commended for his good Husbandry in the cutting away dry and withered branches as well as in pruning those which are fruitful It is one of God's glorious works to cut up and root out such Trees as hurt and annoy His Vineyard as it is to plant and set his Vineyard with the choisest Plants and it is as great a fault to robb Him in the one as in the other You know how we extoll Princes when they declare themselves to be wholly devoted to right so that if their nearest Favourites do things worthy of death they deliver them up to the hands of Justice Mahomet the Great in slaying his Minion Irene whom he dearly loved with his own hand and in the sight of his People was highly magnified by them for that Act Let the King of Kings enjoy the Praise of his just and severe Executions He looks for Prayse not onely from Heaven but from Hell As Heaven is for the Praise of his Mercy so is Hell for the Praise of his Justice The Righteous shall rejoyce saith David Ps 58.10 Psal 58.10 when he seeth the Vengeance he shall wash his feet in the blood of the Wicked that is when he shall see Judgment executed upon the wicked and Ungodly he shall not onely be glad for the overthrow of the wicked and praise God for it but in that blood of theirs which is shed they shall wash their feet and make a comfortable Use to themselves thereof Joh. 13.10 The Feet are the Affections of the Soul in Scripture-Language and he that is washed needeth not save to wash his Feet saith Christ In this Sanguine Bath of the blood of the Wicked we wash our Feet when we put off our carnall Affections and learn to fear God more love Him the better c. and honour Him for His just and righteous Judgments singing upon such occasions the Song of Moses the Servant of God and the Song of the Lamb Rev. 15.3 4. saying Great and marvellous are thy Works Lord God Almighty just and true are thy wayes thou King of Saints Who shall not fear thee O Lord and glorify thy Name For thou onely art Holy For all Nations shall come and worship before thee for thy Judgments are made manifest Even so Rev. 16.7 Lord God Almighty true and righteous are thy Judgments Amen and Amen FINIS The Table Alphabetical directing the Reader to the ready finding out of the most material things contained in this Book A. AFflictions how to bear them Page 488 Afflictions come all from God Page 473 How God can be sayd to be Authour of them Page 472 How Afflictions are said to be evil they coming from God who is good Page 474 In all Afflictions see God's hand Page 478 Inferiour Causes are not to be neglected in them Page 479 Age is Venerable not for number of years but for desert Page 233 Old-age should be fruitful Page 232 It is an unfit time for Repentance Page 246 It is like a decaying or doated Tree Page 72 Amen under the Law answered to the Curse but under the Gospel to the Blessing Page 458 Angels God imployes not in dressing of the Vineyard and why Page 154 Angry God is when he smites Page 305 Axe Ministerial what it is Page 291 God hath many Axes Page 469 Every thing becomes an Axe to the wicked Page 296 Author of Sin God is not Page 477 Humane Authors may be made use of by Ministers in Preaching Page 95 B. BAptism but one and yet many Page 66 Barrenness is dangerous Page 58 Barrenness of the heart a greater Judgment then barrennesse of the Womb. Page 299 A barren Professor is unprofitable Page 314 He is cast forth of the Vineyard Page 286 None to despair because of barrenness Page 439 Beastly heart is under mans-shape Page 38 Behold what it intimates Page 202 It 's work within Doors and without Page 203 Bishop one is no more then another and in what sense true Page 172 Brethren should hate discord Page 67 Burthens to the Vineyard who are Page 320 Unfruitful Professors are many wayes burthensome Page 315 C. CAsting out what is thereby meant Page 286 Casting into the fire what that is Page 290 Child-hood God regardeth Page 228 How Child-hood is spent Page 227 Christ both King Preist and Prophet Page 24 He is best worthy to be heard Page 23 He is the Head of the Church Page 59 He is our Intercessor and Advocate Vid. Intercession He seeks not the destruction of any Page 457 Church is but one Page 59 What constitutes a true Visible Church Page 97 The Church of England is a true Church Page 94 The true Marks of a Church Page 93 All corruptions in a Church do not unchurch Her Page 95 A man may be a member of the invisible Church who yet is not of the Church-Visible Page 98 The Church sometimes lyeth fallow Page 43 No Church is perfect at first Page 45 The Church is more excellent then other Places Page 48 It shall never be forsaken Page 70 The Church is a Vineyard Vid. Vineyard It is the best soyl for Fruit. Page 90 The welfare of it is to be sought Page 57 Enemies of the Church warned Page 69 Circumstances aggravate sin Page 218 Complaints of God should bring us on our knees Page 326 333 When and how God complaines Page 331 One complaines of another God of all Page 209 Comfort belongs to broken hearts Page 423 Such as want it must go to God's Ministers for it Page 425 Compositions for Tythes how far warrantable Page 403 How People deal with Ministers therein Page 405 Contentions in the Church whence they arise Page 187 How to avoid them Page 181 Not to take offence at them Page 191 Conversation of a Christian should be convincing Page 53 It should be answerable to our Profession Page 88 Corruptions in a Church warrant not a Separation from it Page 51 They are often esteemed for corruptions which are none Page 95 Cutting down what is meant thereby Page 283 It is the doom of Barrenness Page 282 How God proceeds therein Page 286 God's Judgments are of a cutting nature Page 284 So is his Word Page 285 D. DAyes of the wicked are empty dayes Page 236 Dâ—crees of God take in the means as well as the end Page 329 Delay is dangerous Page 249 Despisers of Christ who are Page 27 Differences amongst God's Ministers are not fundamental Page 192 Discipline no essential note of the Church Page 97 Digging and Dunging what meant thereby Page 385 408 Division in the Church dangerous Page 61 Divisions and Distractions a forerunner of ruine Page 272 Dressers