Vineyard Text. and he came and sought fruit thereon but found none These words contain the Propounding part wherein we have considerable 1. The Subject spoken of 2 The Praedicate or what is said of that Subject The Subject matter A certain man had a Figg-Tree planted in his Vineyard Where we are to take notice First Of the Owner or Proprietor A certain man Secondly Of his Possession or the thing owned he had a Figg-Tree planted in his Vineyard The Praedicate makes known First His Visitation of that his Possession He came unto it Secondly His Acquisition He sought fruit thereon but found none A certain man Who this man was literally is not necessary to enquire Should there be no such thing in being or possibility of being as that to which a Parable hath relation De vacuo Similitudo non competit de nullo Parabola non convenit it is no Parable saith Tertullian This is a Parable and such a thing there either was or might be and that may suffice It is not materiall who it was Quidam a certain man he was be he who he would be that is not to the point nor purpose But Mystically God is this man spoken of in the Text. I hope there are none present that have so grosse and carnall a conceit of God as to imagine that God is corporeall and hath a humane body and shape as man hath which was the absurd opinion of the Sadduces grounded upon a Text of Moses for other Scripture they admitted none besides his five Books which Text was that in Exod. 33.20 22 23. where we read that God willed Moses to stay in a cleft of a rock Exod. 33.20 22. and there putting his hand upon him did shew him his back parts but would not suffer him to see his face Now inasmuch as Moses there attributed to God a right hand and other parts they concluded that God is corporeall and hath a body as man hath and of the same opinion was Tertullian as Austin witnesseth and some Heretiques besides De Orig. animar Vol 2. Tit. 23. who by Epiphanius are called Audiani and by Austin Vadiani But an opinion it is so absurd and grosse that the maintainers of it are rather to be severely punished then answered It is very true Doct. that God is resembled to man in Scripture He likeneth himself to man and speaks after the manner of men unto us And many parts of man's body are ascribed unto him as face mouth ears eyes arms feet c. And so humane affections and passions as joy grief sorrow anger And sometimes the inordinate and irregular passions and perturbations of man as drowsiness frowardnesse scorn and derision c. But it is a true Axion in School-divinity Quecunque de Deo corporaliter dicuntur dicta sunt Symbolicè Lex loquitur liaguam filiorum hominum Whatever is spoken of God bodily and humanely must not be understood literally but figuratively as setting forth some of his excellencies and attributes He speaking to men with the tongues of the sons of men say the Hebrew Doctors that men may thereby have their conceits raised up to some knowledge of him and that we bâ—ing well acquainted with the Use Office and Effects of things natural in our selves might the better be helped in the conception of that God to whom they are ascribed by Translation Use 1 Who is like unto the Lord our God saith David that hath his dwelling on high who yet abaseth himself to behold things in heaven and earth But this we speak of is a lower abasement than that he doth not onely look down from heaven but descend down from heaven take on him man's nature and become like unto us The Gods are come down unto us in the likenesse of men said the Lycaonians of Paul and Barnabas most blasphemously but we may say truly and religiously Act. 14.11 God is become like unto us in appearing to us men like Man Lord what is man that thou shouldst so regard him saith David Psal 8.1 And Job to the same purpose Psal 8.1 Job 7.17 Chap. 7.17 What is man that thou shouldst so magnifie him as to liken thy self unto him and apply thy self and words to his infirme and grosse Capacity Etiam in baculo equitare Like the loving Father who to teach his Childe will Shew himself as a Childe so Thou to teach us becomest like us Sometimes indeed God takes up terrible resemblances and exhibites himself sometimes like a Lyon Hos 5.14 Lament 3.10 Deut. 4.24 Heb. 12.29 sometimes like a Bear and sometimes like a consuming fire but this is when he hath to deal with the wicked and impenitent and when he is enforced unto it No resemblance better pleaseth him nor by any doth he more frequently and more familiarly expresse himself unto us then by this in our Text which shewes the great love that he bears unto man with whom his delight and businesse is yea so dearly is he beloved of God that we may safely say for Scripture warrants it that for his sake God loves the very ground he goes upon I took my solace saith wisdome in the compasse of the earth and my delight is with the children of men Prov. 8.31 Prov. 8.31 Use 2 Hath God thus honoured man why then let me use the Prophets words unto you Remember this and shew your selves men Isa 46.8 bring it again to mind O! ye transgressours Isa 46.8 The true Essence of humanity lies not in the outside Nebuchadnezar during the seven years of his transformation had not his outward shape changed his heart was Let his heart be changed from mans Dam. 4.16 and let a beasts heart be given him was the word of his Vision when the heart is Beastial or Diabolical in a Case of humane flesh saith our Reverend B B. Hall It is not the shape that can forbid man to be Beast or Devil This Beastly heart many have under Man's shape it were a very easie thing to find in every vicious man more Beast then hide or horn doth discover David for uttâ—ring some rash and erroneous speeches in a strong temptation saith that he was foolish and ignorant Psal 73.22 2 Pet. 2.10 12. Jude 10. and a very Beast before God in so doing What then think you are they whose lives are meerly sensual and voluptuous who walk after the flesh in the lust of uncleannesse and what they know naturally in these things they corrupt themselves as bruit beasts Are they men whose greatest delight is in drowning their reason and extinguishing the light of understanding in them which makes them men Are they men wâ—o make themselves beasts and expresse the condition of the worst beasts by returning with the Dog to the vomit and with the Sow to their wallowing in the mire It is thought that there is no beast on Earth which hath not its fellow in the Sea we may truly say there is no
and ridiculous Creature These are the signes of wisdom and promise it but if wisdome be wanting and no Wine within it is a folly to have the Bush hang forth Dionysius distoabing Apollo of his golden Cloak said Nec aestate nec hyemi vestis haec convenit So do many saith Ambrose play with God and deceive their own souls in the businesse of Repentance or As the Philosopher said of marriage In youth I was too young in middle age I had other businesse and now I am â—oo old to mind it So say some old men who think it as much too late to become godly as young men think it too soon Oh! That we should live to this age and yet be now to learn to become godly and yet which is worst of all to think our selves too old to be taught that when we perceive our faces and eyes look drooping to the Earth yet our spirits are never a whit the more lifted up to Heaven that when every man can see and say that we are spent and come even to a period of our dayes yet no man can say that we are come to the beginnings of grace Such as are aged and godly God seems to boast of Act. 21.16 Dan. 7.9 Rev. 12.9 Acts 21.16 these resemble the Antient of daies but to be old and vitious these resemble the old Serpent our gray haires make our sins to be the blacker and powre contempt upon us See then you whose Allmond Trees do bloom that you bear better Fruit then such as doth presage the boyling-Pot Jer. 11.13 Jer. 11.13 Rev. 22.7 12 20. Jer. 20.15 If God comes as come He will and that very quickly and finds no Fruit or no better Fruit then generally this Age bears it will be very sad with you You will have cause to curse the time that ever iâ— was said a man childe is come into the World It is high time for such to look about them Old age is the Winter of our life No Spring to be expected but that of the Resurrection which shall be to Salvation or Damnation And yet who so old but hopes for longer life No Stake so old we say but may stand one year longer in the hedge True but yet ere Winter be over it may be pluckt up and cart into the fire Thus I have shewed you what the three years or ages of man's life produceâ—h these three years many of us have stood in the Vineyard of the Lord and yet the time of Fruit is not yet come how can we answer it I might come a little nearer home and apply it to this Place Parish Congregation and every particular soul within the hearing but I hasten to a second Use Use 2 Which is to exhort you all both one and other of all Ages to make better use of your time then formerly the very best stand in need of this Exhortation Think that Voyce of God spoken to you all It is sufficient that we have spent the time past after the lusts of the flesh 1 Pet. 4.2 3. and thereupon make good use of the time remaining that you may become Fruitful that God may find some Figgs under the leaves of your Profession lest it encrease your condemnation I might say much and use many Motives that this Exhortation may take with you and become effectuall Indeed all that can be said is little enough nay not enough unlesse God be pleased to accompany it with his blessing Some considerations I shall commend unto you and leave the successe to God First Consider the worth of Time Many things are far fetcht and dear bought fit for rich Purses and curious Palates but there is a poor contemptible herb in the Garden Time more precious then all this we passe by with neglect which is especially worth our gathering Time in it self considered as it is God's Creature is more pretious then Gold Some Philosophers have defined it to be Eternity limited It is the onely measure out of which God powres out all his gracious administrations and for the continuance whereof he keeps all the Celestial Orbs at continual work daylie and hourly It is a most precious Cabinet albeit in it self empty and made to contain in it the most precious Jewel that ever the World had Gal. 4.4 Gal 4.4 Every moment of time brings some blessing or other with it Thou crownest the year with goodnesse saith David Psal 65.11 Psal 65.11 It brings Heaven and happinesse with it to such as will accept it In which regard saith one every Minute of It is as much as Heaven is worth for that Heaven and our Souls Salvation lies upon the well using and improving of it Nor is all the wealth in the World able to purchase one hour's time when Death and Judgment come nor to recover one hour's losse Other things may be recovered and â—â—cht back again If we have embezelled our estate by ill Husbandry we may repaire it by thrift and industry If we have morgaged our Lands the Morgage may be satisfied and the Land restored if we have pawned our Plate or Housholdsluff they may be redeemed Health lost may be recovered Jewels lost may be found albeit cast into the Sea as Polycrates his Ring was which a fish bought in the Market brought back again into his Kitchen Yea God's favour and loving countenance lost may be regained if sought in Time but Time it self being lost cannot be recovered at any hand Of it we may say as one doth of Virginity Jewels once lost are found again this never It 's lost but once and once lost lost for ever Let it be secondly considered by you how short the time is that is allotted to you for the bringing forth of Fruit for albeiâ— it be sufficient for the performance of special and commendablâ— Actions in case the whole be employed yet it is but the time of Life at longest and what is that but a day and that not a natural but an artificial day consisting of 12 hours Hohn 11.9 2 Pet. 3.8 John 11.9 Indeed a thousand years with God are but as a day the eldest man that ever lived lived not out that day we live but an hour of that day they lived Of a thousand years Adam lived 930 and left but 70 for us which is but the twelvth part one hour of that day Yet none may reckon upon the whole twelve hours our Sun may set at Noon not one of a thousand fullfills his natural course and runs through all the hours of that Day Amos 8.9 To speak as the truth is we live but a minute of an hour no more time can we make reckoning of but the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Punc◠〈◊〉 est quâ—◠〈…〉 the very instant time and moment that we now live which is but a point like too lines laid acrosse which touch but in one place Time past and time to come toucheth not only â—hat minute we live toucheth and none
Will and desires unto his Father that for the merit of that Sacrifice which he offered God would be pleased to be reconciled with us and put to his Seal thereunto for our farther assurance Joh. 17.24 Joh. 17.24 Sixthly The Assent and Agreement of his Father resting in this Will of his Son for us Math. 17.5 Joh. 11.42 Mat. 17.5 Joh. 11.42 In short the merit of Christ's death coming between Man's Sin and God's Justice is the Intercession that he now makes in Heaven on our behalf Some conceive that Christ doth still preces fundere Ambrose Orig Greg Nazian Tolet Anselm Pet Martyr Mayer powre our Prayers unto God as he is man though not now after the same manner that he did it when he was upon the Earth either by bowing of the Knee or falling down on the Face or cum luctu lachrymâ with wailing and tears sighs and groans as he did in the Garden and at the raising up of Lazarus which was Origen's Opinion To make Intercession to his Father after such a manner were derogatory to him as Calvin speaks nor is it seemly for that place of Glory where now he is but that Christ by his own Prayers should not second the Cry of his Blood and that he himself being alive should not joyn with it seemeth to some Judicious not probable Let the learned judge The great and tender Compassion of our blessed Saviour Vse towards us miserable Sinners may here be taken notice of who did not onely when he was upon the Earth sigh and mourn and weep out of a compassionate heart for us as he did for Jerusalem Luk. 19.42 but continues speaking to his Father on our behalf and is become our Advocate to plead our Cause and intercede for us as St. John shews 1 Joh. 2.1 yea 1 Joh. 2.1 such a one as forgets us not now that he is in Glory and sitting at his Father's right hand and this very houre whilst we are speaking of it he is doing of it Intreating the Lord to spare us and shew mercy to us and not to stir up his wrath against us Should a man suffer all manner of wrongs and injuries from the hand of his enemies and yet be content to passe by them and not onely so but likewise to grieve and mourn for the miseries that are likely to befal or at any time have befallen the partyes that so wronged him and yet further to mediate and intercede for them to the Prince or higher Powers whom he hath a great Interest in and who are incensed against them and prevail for them This would argue a high degree of Love and Compassion in the Person that should so do But this Christ hath done and still doth and much more than this for poor sinners Oh who is able to expresse the loving-kindnesse of the Lord Use 2 But this makes especially for the comfort of all true Believers to whom Christ's Intercession doth principally belong who are very often cast down and overwhelmed in a manner with doubts and fears in regard of their manifold and daily sins and unallowed failings Let such remember that the mercy of God is daily implored for them Philem. 10 19. Look how Paul interceded to Philemon for Onesimus so doth Christ for every penitent and believing Soul and much more powerfully I beseech thee said Paul for my Son Onesimus whom I have begotten in my bonds which in time past was to thee unprofitable but now profitable to thee and me whom I have sent again Do thou therefore receive him that is mine own Bowels Perhaps he therefore departed for a season that thou shouldst receive him for ever not as a Servant but above a Servant a Brother beloved especially to me If thou count me therefore a Partner receive him as my self If he have wronged thee or owe thee ought put that on my account I Paul have written it with my own hand I will repay it Phil. 10. 19. Thus Pathetically doth Paul play the Oratour for Onesimus But Christ excells Father I beseech thee for this my Child whom I have begotten again of Water and the Spirit not onely in my bonds but in my blood once a rebellious enemy but now I have made him useful for thy Glory Whom I have brought back again to thee that thou maist receive him for ever into favour Good Father receive him shut him not out but open the everlasting doors of Mercy to him he is as near me as my own Bowels let him be so to thee he is not onely a Servant but a Brother a beloved Brother to me especially The Glory which thou hast given me I have given him If thou countest me a Partner with thee in thy Glory receive him as my self admit him into thine own Blessednesse As thou art in me and I in thee so let him be one in Us if he hath wronged thee or owe ought to divine Justice put that on my account I will pay it take my reckoning on the Cross for it I Jesus have written it on the Cross with mine own blood the Pen being a spear's Poynt I will pay thee all There are but few such Pauls alive as he was he dyed long since and left not his like upon the Earth But our comfort is that our Jesus is yet alive He lives and will ever live thus to intercede his Father on our behalf Heb. 7.25 When thou offendest God and provokest him to wrath then he steps in Heb. 7.25 between his Father's wrath and thee that it cannot break forth upon thee And as Moses held the hands of God so doth Christ the hands of his Father whilst his hands are up Exod. 17.12 God cannot destroy and his hands are up continually on thy behalf He is daily and continually exercised in making Intercession by the merit of his deaâ—h and Passion not onely for all God's Elect and chosen ones in general but for every particular Person and that particularly He lives on purpose to perform this work It is the end of his businesse Heb. 7.25 the businesse of his life now in Heaven as the Apostle there intimates Heb. 7.25 Oh! but thou wilt say my sins are great and heynous long layen in often renewed and many waies aggravated Object Remember what the Apostle saith in the former place He is able to save to the utmost those that come to God by him Resp seeing he ever liveth to make intercession for them That word to the utmost saith one is a reaching word Tho Goodwin and extends it self so far as that thou canst not look beyond it nor do beyond it Shouldst thou climb up to Mount Ararat to the highest Mountain on the Earth yet thou canst not look beyond the Heavens the higher thou climbest the more of the Heavens doth appear unto thee Let thy Soul be carryed as Christ's body was by Sathan to an exceeding high Mountain Mat. 4.8 and have a view from thence presented
Pot of Clay which he made is not so Absolute as God's dominion over Man The Potter's Dominion is a Dominion of Art not of Creation for although he made the Pot yet he made not the Clay whereof the Pot was made he hath power over the Clay to annihilate the work of his hands that is to destroy the form and shape that he did put upon that Pot but he cannot annihilate the Clay as God can do that is the work of his hands Secondly As God is the Lord Creator so he is the Lord Protector the general Preserver of all that he hath made Psal 36.6 Thou preservest man and beast Psal 36.6 Col. 1.17 Heb. 1.3 Col. 1.17 He is before all things and in him all things subsist and Heb. 1.3 He beareth up all things by his mighty power Should this great Supporter withdraw but for a moment his protecting and preserving power the whole World would in the twinckling of an Eye come to nothing It is true that in a building one stone upholds another but it is the Foundation that upholds all So all the parts of a Common-wealth uphold as they ought one another in Policy All the Members of the Church uphold one another in Charity The Members uphold the Body the Body the Members But it is thou O Lord that upholdest us all in Mercy Thirdly He is the only Lord in regard of his Judiciary Office and Power which makes him Lord chief Justice through the whole World Psal 9.7 The Lord hath prepared his Throne for Judgment for He shall Judge the World with Righteosnesse Psal 9.7 and the People with Equity St. Paul appealed from Felix and Festus to Caesar Augustus Acts 25.10 Yea and from them Act. 15.10 1 Cor. 4.3 4. 1 Sam. 24.22 16. 1 Pet. 2.23 and all other men he appealed to God 1 Cor. 4.3 4. He that Judgeth me is the Lord So David appealed from King Saul to this Judge who is the Lord of all 1 Sam. 24.13 16. and Christ himself committed his Cause to Him 1 Pet. 2.23 But there is no appeal from In His sentence all must rest as being the supream Judge of all and by whom all Judges shall be Judged All these three you have in one verse Isa 33.22 Isa 33.22 The Lord is our Judge the Lord is our Law-giver the Lord is our King and He will save us Princes and Potentates upon Earth Vse 1 Who have Lordly Power and Dignity put into their hands may be put in mind of their Duty towards God Who is Lord of all Lords and King of all Kings and cause them to cast their Crowns down at the feet of their Supream Rev. 17.14 19 16. Eccles 5.8 Psal 145.3 2 King 18.19 Dan. 4.30 for be they never so high yet he is higher then they Great is the Lord and greatly to be extolled and his greatnesse is incomprehensible saith David Psal 145.3 and so is not theirs their greatnesse may be declared so Rabshakeh did his Master's 2 King 18.19 c. and Nebuchadnezzar his own Dan. 4.30 But in speaking of the greatnesse of this Lord here is Magnus Magnus Magnus nimis saith Augustine Great August in Psal 144. and Great and Great he would fain if he could have told us how great but had he said Great and Great all day long what great matter had the prophet said But saying his Greatnesse is Incomprehensible he gave over speaking and left us to conceive what he could not utter Let man's Greatnesse and Power and Dominion be what it will be or can be yet it is not Independent Domini sunt et Dominum habent Lords they are and a Lord they have still one above them on whom they depend As our life is beholding to the Fruits the Fruit to the Trees the Trees to the Earth the Earth to the Rain the Rain to the Sun the Sun and All to the Lord Hos 2.21 So it is here Hos 2.21 The Child depends on his Father the Father lives by the Peace of the Country the Country enjoyes Peace by the wisdom of the Magistrate the Magistrate is countenanced and waranted by his Prince and the Prince himself is Ruled by God Prov. 21.1 Prov. 8.15 16. Psal 75.7 in whose hand the hearts of Princes are still one looks unto another but the eyes of all look up unto the Lord He giveth to all and receiveth from none nor depends he upon any one whatsoever Prov. 8.15 16. Psal 75.7 Secondly The Greatness and Dominion of man is not absolute He may not do what he list without controll nor can he he must look to be called to an account for his actions be he never so great but the Dominion of the Lord is absolute It is lawful for Him to do what He will with His own Math. 20.15 A Soveraign Dominion He hath over the Salvation and Damnation of men Rom. 9.21 None can call Him to an account or examination with Rom. 9.21 Curita facis Why dost thou so Thirdly The Greatness and Dominion of man is not Universal and boundlesse It is listed and limited to some parts and corners of the Earth only Act. 17.27 Psal 104.9 Acts 17.27 which bounds and limits they cannot pass no more then the Sea can pass hers without permission Nor is man able to command the Hoast of Heaven nor the Sea to obey their will But the Dominion of the Lord of Heaven is without bounds He is a great King over all the Earth Psal 47.2 Psal 47.2 Not Lord of such a Country Barrony Signiory Country but in abstracto most absolute His Lordship is Universal over All. He is Lord of Heaven the Owner of those glorious Mansions Lord of Earth Disposer of all Kingdomes and Principalities Lord of Hell to lock up that old Dragon and his Crew in the bottomelesse pit Yea whatsoever He wills in Heaven Psal 135.6 Earth Seas and all deep Places that doth He Psal 135. 6. He bindes the influences of Pleiades and looseth the bonds of Orion Job 38.31 Job 38.31 He can presse an Army in the Clouds and raise up an Hoast in the Heavens Judg. 5.20 He can blow His Trumpet Judg. 5.20 and cry to the dust of the Earth To Armes and an Hoast of Caterpillars or Cankerworms will presently arise to kill and to destroy Joel 2.6 He hath an Hoast in the Waters every Wave is a Souldier Joel 2.6 every Fish in pay to this great Lord and ready to execute his pleasure Hell it self is at His command He raised up an Army thence which He sent to the first-born of Aegypt Psal 78.49 Thus his Dominion is without bounds Psal 78 49 Fourthly and Lastly His Dominion is Endlesse other Lords dye and their Dominions can have no further nor longer extent then this present Life Those four mighty Monarchies had their times and their turns and their ruine and their fall as well as their rise But this
Gods own making and appointing Psal 2.6 such a King as hath the Law of all truth and goodnesse in his own breast Psal 2.6 the onely Law-maker whose Laws are of such power as that they bind conscinece which no humane Law of it self can do He had the Office of a Priest as well as of a King Psal 110.4 He was the High-Priest of our Profession Psal 110.4 and it was one of the principal works of the Priest under the Law as the Type to teach men knowledge from his mouth they were to seek it Mal. 2.7 Mal. 2.7 But this is the Dignity of Christ alone under the Gospel as the truth to that Type He is the Messenger of the Lord of Hosts which he hath sent Luk. 4.18 Luke 4.18 And he was the Prophet of the Church whom God raised up unto us of our Brethren Acts 3.22 Acts 3.22 like unto Moses in that he was Man but unlike to Moses in being God-man Glorious Mysteries and hidden truths were by him revealed unto us from the Father And thus in respect of Office he above all is worthy to be heard Lastly He is worthy to be heard in regard of the Message that he brings unto us which is the onely worthy Message to be received with all acceptation 1 Tim. 1.15 1 Tim. 1.15 His errand was to save us and that not from a temporal but from eternal death and damnation Luke 4.18 Luke 4.18 Yet more Particularly if we take notice both of the matter and manner of His Preaching we cannot but confesse he is worthy the hearing For the Matter He speaks Sublimia high and heavenly Mysteries Psal 49.1 5. Math. 13.11 appertaining to the Kingdom of Heaven Psal 49.1 5. Math. 13.12 Now strange and unheard of things usually we lend an ear unto He speaks Suaviae that which is sweet and comfortable to us all he speaks words in season to those that are weary Isa 50.4 Isa 50.4 and milk's out to his people consolations and abundance of glory Isa 66.11 14. Math 11.28 Isa 66.11 14. Come unto me all you that are weary and heavy laden saith Christ Math. 11.28 and I will ease you Oh comfortable and sweet Sweeter to the taste than the honey or honey comb He speaks Vtilia of what is profitable for us as well as pleasant unto us He tells us of a treasure hid in a field Math. 13.44 which field and treasure being found and purchased will make us eternally happy And of an Orient pearle Vers 45 which may be had at an easie rare and is wotth the buying and withall directs us what to do that we may purchase these Math. 25. yea Vers 54 he acquaints us with a Kingdome that is prepared for us Now matter of profit commands the ear He speaks Vera nothing but the Truth all that He speaks is true Prov. 8.7 8. Prov. 8.7 8. John 14.6 The two Testaments are the two lips of Christ and the opening of those lips are right things Wickednesse is an abomination unto them Not a word in them but is the word of Truth I am the Truth saith Christ Now for the manner of Preaching and delivering of his Message it may very well command Attention for He speaks Familiariter familiarly unto us as a Mother doth teach and instruct her Child at home Cant. 8.2 and as one Friend speaks unto another Cant. 8.2 John 15.15 John 15.15 He speaks Amantér Lovingly and compassionately with singular tendernesse fitting himself to every naâ—ure and ability Isa 40.11 Isa 40.11 He feeds his flock like a Shepherd He gathers his lambs with his arme and carries them in his bosome and guides them with young c. And as the Eagle bears her young ones upon her wings and teacheth them to fly So he traineth us up bearing with our infirmities Deut. 32.11 Deut. 32.11 He speaks unto us Gloriose Gloriously with a marvellous shining light of knowledge that may ravish our hearts and much affect us 2 Cor. 3.18 2 Cor. 4.6 John 5.25 1 John 2.27 2 Cor. 3.18 and 2 Cor. 4.6 He speaks to us Efficaciter Effectually so as if our hearts were dead within us yet he will revive them John 5.25 To this end he hath given us the annointing even his spirit in our hearts to teach us all things 1 John 2.27 You see then what great reason we have to hear him speaking in all these respects See then that you hear him speaking and despise him not for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven saith the Apostle Heb. 12.25 Heb. 10.28 Numb 15.32 Numb 16.49 Heb. 12.25 they that despised Moses Ministery escaped not Heb. 10.28 The man that gathered sticks on the Sabbath day contrary to Moses Law was stoned to death Corah Dathan and Abiram that murmured against him were swallowed up by the Earth and they that took their parts were destroyed and can you think to escape if you despise the Ministery of the Son of God and turn a deaf ear to Him when he speaks to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to it therefore saith the Apostle for it is as much as your souls are worth This is a heinous crime indeed Object you 'l say but we are none such It is well if you be not Resp but let me tell you Many will be found despisers of Christ who yet have a good opinion of themselves It may be that thou art no open despiser of him none of those that send after him Luke 19.14 Luke 16.14 to tell him plainly that they will none of him to Reign over them nor of the number of those who hear but deride his sayings as did the covetous Pharisees but art thou not one of those that when he speaks and calls for attention putt'st him off with frivolous pretences and excuses as did those Recusant Guests who were invited to the wedding Feast I have bought a yoke of Oxen saith one hired a Farme Luke 14.18 saith another am new marryed saith the third and must be excused So I have this businesse in hand such a way to go I cannot to Church to day to hear Christ Or if thou dost hear dost thou not hear dully and drowsily negligently and carelesly entertaining his Doctrine like a tale that is told of no concernment If so then a beit you be not found in the former rank of Despisers amongst open and prophane ones yet you will be found in the other amongst secret and close despisers of him and it will be required at thy hands But Christ is now in Heaven he speaks not to us Object How then do we despise him He that heareth you heareth me Resp Luke 10.16 and he that despiseth you despiseth me saith Christ to his Disciples and in them to all the Faithful Ministeâ—s of the Gospel when any of
time we be necessitated to keep company with sinners and wicked livers either in regard of Divine Ordinance which doth require it as 1 Cor 7.10 11 12. and so in other Relations Or by an Act of Divine Providence which doth administer it as Luk. 14.15 let us so associate with their Persons as that we cōmunicate not with them in their sins Society in sin may not be had with the best Luke 14.15 Si cum malis non tamen in malis Society Inward may not be had with the worst but Civil Society may be had with all Secondly As the Church is a Vineyard in regard that it is not presently brought to perfection upon the planting of it then it may lesson some that are of the Schismatical separation who because of some infirmities that are in a Church will not own it to be a Church Should we separate for some defects and wants to what particular visible Church on Earth will we associate our selves Only the Church Triumphant in Heaven is absolutely perfect and without blemish Corruptions in any Church call for a Reformation but all corruptions do not warrant a Separation Corruptions in mens manners do not for albeit in private conversation we are to separate from the society of notorious Offenders except in cases before excepted yet a separation from a particular visible Church 1 Cor. 5.11 cannot be thereby warranted The Church of Corinth was a true Church notwithstanding their manifold disorders And the Church of Ephesus a true Church 1 Cor. 11. Revel 2.4 Cap. 2.13.14.15 Vers 20. Revel 3.1 Vers 16.17 notwithstanding her declinings So was the Church of Pergamus notwithstanding she was seated in Sathans circuit and pestered with the Sect of Baalamites and Nicolaitans Thyatyra a true Church notwithstaning her Jesabellizing So was Sardis notwithstanding her secure deadnesse And Laodicea notwithstanding her lukewarmnesse poverty and nakednesse All these Churches had their failings in point of manners yet were they the Churches of Christ and might not be seperated-from for that God had not forsaken them God indeed had threatened some of these that if they would not repent and amend he would unchurch them and take his Candlestick from among them but till he put his threat into execution and removed his Tabernacle and worship they were to be acknowledged and reverenced as the true Churches of Christ So such corruptions may be in a Church as deserve God should forsake it and for which God in his word hath threatened that he will forsake it but before it appear that God hath indeed forsaken that Church which doth not appear but the contrary so long as God continueth his word Levit. 26.11 12. Psal 76.1 2. and doctrine of salvation to a people Levit. 26.11 12 Psal 76.1.2 we may not forsake it It is not then Corruption in manners that warrants a seperation from a Church it must be corruption in Doctrine Nor do all Errors that a Church holds even in point of Doctrine warrant us to seperate from it but errors great and weighty smaller errors cut not off salvation and therefore may not cause a seperation For where salvation may be had from these Assemblies seperation may not be made 1 Cor. 3.15 John 6.68 Gal. 1.2 John 6.68 Nor may all errors weighty even in the substance of Doctrine or Foundation cause a seperation for they may be held of weaknesse and through infirmity but if they be obstinately maintained and willfully persisted in then with a good conscience we may nay must seperate from such a Church as doth so maintain them Act. 19.9 Act. 19.9 And upon this ground have we seperated from the Church of Rome for whilst she onelytaught her damnable Doctrines and prest them not upon us as matters of faith to be believed on salvation but came with It may be our Fathers forsook her not but sought her cure But when she would not be cured but persisted in her damnable errors bringing them into Canon pressing them upon the conscience with It must be as Articles of Faith de jure to be received believed and practised Anathematizing us if we did not so Excommunicating us for not doing so giving us no room amongst them but the fire So forward were they to burn Heretiques that they counted it Heresie not to stay to be burnt as one speaks Indeed we went from them upon God's call and not upon their driving but had we upon that account left them they had little cause to chide us for leaving of them To conclude then this branch of my Admonition If any of you be enclined to seperate from the Church which hath begotten you born you in her womb and arms nursed you at her breasts and wherein God hath sealed you up to himself in Baptism Examine well what errors those are that are in her and of what nature they are before you seperate good consideration must be had that they be fundamental and maintained with obstinacy and then what well-grounded assurance you have that those errors are repaired and no other as great as those admitted in that other Church to which you joyn your selves Errors there will be in all Churches and to think to find a Church without any imperfection you must then as that Religious Emperour Coustantin◠said to Acesius Hos Eccl. Hist Lib. 1. c. 7. a Novatian Bishop one of the same humour set up a Ladder to Heaven and climb up thither alone In the mean-time mark how St. Jude hath marked such as seperate themselves from our Church-assemblies under pretence of corruptions that are in it Jude 19. These be they that seperate themselvs sensual not having the spirit vers 19. Nor let any of us dream of attaining to an absolute State of Perfection here which was the opinion of the Catharists and Novatians Aquin. in Phil. 3. Lect. 29. and it is maintained by some Anabaptists and others There is a two-fold Perfection saith Aquinas Viae and Patriae The former is incident to man in the state of grace whilst he is yet a way-fairing man and a stranger on Earth the other is that which he shall have in the State of Glory in his Heavenly Country Of the former we now speak We deny not but there is a State of Perfection attainable in this life which we are willed to seek after Math. 5.48 Heb. 6.1 Gen. 6.9 2 King 20.9 1 Cor. 2.6 Phil. 3.15 Math 5.48 Heb. 6.1 And confesse that some have bin said to be perfect in this life as Gen. 6.9 2. K ng 20.9 1. Cor. 2.6 Phil. 3.15 But we must distinguish again This is two fold First of Justification that admits of no latitude neither magis nor minus it is perfect in all and that the first hour one is as perfectly justified as another This is here to be had The other Perfection is of Sanctification and this is either Partial or Gradual of Parts or Degrees the former is when the
Image of God is so repaired in us as that no part is wanting in the new man every part and power of the soul is renewed and formed As the Childe hath all the parts of the Father when it is first born and brought into the World this is haveable The other is when there is not onely all kinds of graces but that fulnesse and perfection in them as may suite with the state of grace in this life and so farr as man is thereof capable during his earthly condition But here we must make bold to distinguish again This Perfection of Degrees which the Saints are capable of in this life is Absolute and Acurate or Comparative and tolerable Accurate Perfection is when a man attains to that degree of it as he ought to have and doth every thing so absolutely that no exception can be taken against it This none on earth have None have done so much good as they ought to have done or might have done None have attained to that degree of holynesse that they might have attained unto And yet Phil. 3.14 in that they might have attained unto it there is a possibility of it as the Apostle intimates Philip. 3.14 Comparative Perfection Gen. 6.9 Phil. 3.10 is that spoken of Gen. 6.9 Phil. 3.15 Though a man hath not attained to that degree he might have attained unto yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of others he may be said to be perfect Thus the true Christian is Perfect being Perfectly Justified Perfectly Sanctified having all parts and powers of soul and body renewed And for Degrees perfect comparatively but that Absolute Perfection which he ought to have here and that fullnesse which hereafter he shall have when he comes to his own Country he yet wants and here in this life shall want yet such a Perfection as may suit with the condition of a Christian travailing here on earth to heaven he ought to seek after and endeavour and by his lawfull endeavours he may attain unto it Who so aimeth not at the Perfection of Degrees cannot comfort himself in this That he hath the Perfection of Parts in truth in him Thirdly the Church as you have heard is compâ—red to a Vineyard for the pleasant smell that it gives and the shadow that it yeilds in both which respects we are to shew our selves the true Members of it Pliny tell us that the smell of a Vineyard is such that it drives away all Serpents and venemous Creatures And such should our lives and conversations be as that by our well-doing 1 Pet. 2.12 15. the mouths of foolish and wicked men who are apt to pry and spy into our courses to see what evill they can find out and fasten on us should be silenced or muzled 1 Pet. 2.12 15. And that all the world may see they lie when they speak evill of us saith Hierom Such a Conversation is sweet both to God and man Ut nemo de nobis maâ—è loqui absque mendacio possit Hier. Epist ad Col. God is delighted with it Man is comforted and allured thereby to love and like the way of Godlinesse and to blesse God that ever they saw the power of it in the lives of Christians The Primitive Beleevers led such convincing lives as Tertullian shews that they were honoured of their very Enemies Justin Martyr confesseth of himself that by beholding their piety in life and their patience in death he concluded that they walked in the truth and thereby he was brought to glorify God in the day of his visitation Luther led such a life as that it was approved by all men saith Erasmus his very enemies could not accuse him for any thing in poynt of Practise The like was said of Bucer who so lived that neither could his friends sufficiently praise him nor his foes justly blame him Bradford was had in such great reverence and admiration for his holinesse that a multitude who never knew him but by fame lamented his death and a number of Papists themselves wished his life A godly life is like a sweet Oyntment compounded after the Art of the Apothecary Oh that the whole House the Church of God were filled with the savour of it that it were more sented in all places in all companies where we come 1 Pet. 2.9 Ye are a chosen Generation saith St. Peter that you should shew forth or preach forth the vertues of him that hath called you out of darknesse into his marvellous light 1 Pet. 2.9 Our lives should be as so many Sermons upon the life of Christ And that Oyntment that was powred on the head should savour in every member of the Body And as we must send forth a sweet Savour in our lives so should we likewise yield a Shadow to them that are scorched by heat of the Sun and be a Shelter to them from the violence of the weather Such a shadow was Job to the Fatherless and the Widdow Job 19.15 16. the oppressed and distressed he was Eyes to the Blind and Feet to the Lame A Father to the Poor and the Cause which he knew not he searched out Job 19.15 16. And such a Shadow should all in authority be as was good Obadiah to the persecuted Prophets of the Lord 1 King 18.4 13. he hid them by fifty and fifty in a Cave and fed them with bread and water 1 King 1.8.4.13 O that Great men and Courtiers would give such a Shadow Every one in his place should affoard a Shadow to such as are in distresse 1 Thes 5.14 according to that 1 Thes 5.14 Comfort the feeble minded support the weak c. The Roof of the house is a shadow Gen. 19.8 so we find Gen. 19.8 Therefore are they come under the shadow of my Roof said Lot All Houshold Governours are to be a Shadow to those under their charge the Husband to the Wife as the Fowl is to the young ones which she covers under her wing Ruth 3.9 Ruth 3.9 the Parent to the Child the Master to the Servant c. Care must be had that they that dwell under our shadow may return and revive as the Corn and grow as the Vine Hos 14.7 Hos 14.7 Yet our Shade must be good and wholsome no harbour for Swearers Drunkards nor other vitious Livers Psa 101.6 7. Psal 101.6 7. Fourthly The Church is a Vineyard in respect of its Ferrility bearing much fruit and best fruit This calls upon us to be fruitfull and that in the best kind Christianity is no barren Profession it will be doing What Pliny speaks of the nature of the Vine that rather then her life she will be alwaies bearing Plin. lib. 17. c. 22. the same may be said of every good Christian He is never well but when he is doing good It is the delight and joy of his Soul to be rich in good works and full of good fruits 1 Tim. 6.8 Gal. 5. to see
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.
11.19 Ezek. 17.24 Math. 3.10 7 17 18 19 12 33. The Resemblances are many take we notice of some First In respect of Shape A Tree hath its Root Trunk or Body Boughes Branches and smaller twiggs issuing from thence Man's Head is his Root his Body answereth the Trunk or stock of a Tree His Armes and Legs are his boughes and branches His Fingers and Toes the smaller twiggs Onely here is the difference Man is Arbor invâ—rsa 2 Tree turned upside down Arist Plat. Scalig. saith the Philosopher For the Root or Head of a Tree standeth on the Earth and extendeth iâ— self towards Heaven in the stock boughs and branches of it But man this Mystical Tree hath his Head upwards as his Root and his Branches and Boughs grow downward to the Earth to teach us saith one whence we have our sap moysture and nourishment not from the earth below as the Tree hath which was Esau's blessing Gen. 27.28 39. but from the dew of Heaven which was the blessing of Jacob Gen. 27.28 39. Secondly In respect of Growth there is some good Resemblance A Tree is first tender in the twigg them stiff in the stock and lastly withered and doating in the age of it So man in his Child-hood and Infancy is flexible easily enclining to vertue or vice Prov. 22.6 as he is taught and instructed like wax he is apt to receive any impression that shall be put upon him and as Pliny speaketh of the Firr-Tree the nearer it is to the Root the more smooth it is and lesse knotty So the nearer man is to Infancy and Childhood the less sinful and freest from vitious courses but when he once comes to be stiffened and confirmed in the strength of his stock by man-age then he waxeth more tough and violent in his courses 2 King 12.14 2 Chron. 24.17 as did Rehoboam and Joash the elder we grow usually the worse we are Adam was worse in his breeches then he was before so is it with his sinful posterity And as man growes thus in his youth so he is drooping in his age Let him be as strong as the Oake as tall as the Cedar as strait as the Pine-Tree as green and flourishing as the Lawrel or Bay-Tree when age sâ—iseth on him his strength is wenkened his tallnâ—sse â—bâ—â—â— his â—trâ—itnâ—ssâ—â—â—ooked his greennesse withered When Isaac waxed old his fight waxed dim when David waxed old Gen. 27.1 1 King 1.1 2 Sam. 19.34 Eccless 12.2 7. his naturall heat decayed when Barzillah waxed old his sen es failed and he became unserviceable In old age the Keepers of the house wax feeble the Pâ—llars of the house faint as Solomon excellently sets it forth Eccles 12.2 7. At hi jam mortui sunt said Milo looking upon his Armes when he saw the young Champions striving for masteries Thirdly There are several sorts and kinds of Trees some greater then other and some taller some straiter some broader some younger some elder some barren some fruitful so is it amongst Men All are not of the same same Rank and Quasity some are of high degree other low Psal 62.9 Jam. 1.9 Psal 62.9 Some exalted others brought down Saul was a tall Tree higher then others by the head and shoulders 1 Sam. 10.23 Luke 19.3 2 Sam. 14.25 2 Sam. 4.4 Zacheus was a low Tree lower then the people by head and shoulders Absolom was a goodly green strait Tree none in Israel to be compared with him for beauty Mephibosheth was a tree lame and crooked from his Childhood by a fall that he god out of his Nurse's arms Some are fruitful others unfruitful Of which more hereafter Fourthly In respect of Outward State and Condition the Resemblance holds High Trees are subject to greatest dangers being exposed to the violence of the winds blasts of Lightning the dints of Thunderbolts and usually the higher the lesse fruitful Low Trees are subject to the browzing of Beasts trampling down with feet and twenty other Annoyances The Tree of a middle Stature is usually safest and beareth the best fruit Thus it is with Man Those in high place lye open to the winds of alteration to the lightnings of Dysasters 2 Sam. 1.19 to the thunderings of envy and malice How are the mighty overthrown said David in his Epitaph for Saul Oh! how are they fallen how often are they split with the weight and greatnesse of their own boughes Psal 123.4 Psal 10.9 Prov. 19.4 7 22 22. Isa 3.25 Those of low estare are trampled upon and scorned their souls are exceedingly filled with the scorning of those that are at ease and with the contempt of the proud where the hedge is lowest every one will be trampling over Who more wronged than the Widdow and Fatherless The mean estate hath alwayes bin found to be the best and safest such are beneath envy and above scorn This Agur preferrs to either extream Prov. 30.8 and of this Rank are those poor that receive the Gospel Prov. 30.8 Math. 11.5 1 Cor. 1.26 or were Gospel lized Math. 11.5 So 1 Cor. 1.26 Not many wise men according to the flesh not many mighty not may noble are called but those of lower rank and quality yet not of the lowest for experience makes it good that those who are of the lowest rank of all are most graceless Fifthly Trees are not without their diseases as Pliny sheweth not is man without his Plin. lib. 17. c. 24. The same Author tells us that to that time 300 several diseases were discovered which man was subject unto some Philosophers say 2000 and that there is 200 to which the very eye of man is incident Sure I am there is no Tree subject to so many diseases as the body of man is Besides those two worms which lye at his Root Day and Night which will kill the Tree in the end and be the destruction of it Lastly In respect of the Vse Man may be resembled unto a Tree some Trees are for building others for burning being once felled So it is with all mankind being felled by death some are for the building up of that house which is not made with hands 2 Cor. 5.1 Heb. 6.8 2 Cor. 5.1 others for fewel in Hell their end is to be burned Heb. 6.8 Other Resemblances we might acquaint you with but I must observe measure Let not this that hath bin said be passed over without some usefull Application We read Mark 8.24 that when the Blind-man began to recover his sight Use Mark 8.24 Explained he saw men walking like trees that is saith Beda he saw the formes of men but by reason of the dimnesse of his sight he could not discern any lineaments of their bodies As if he should say I see a weak and confused glimmering of men which seemeth to me rather trees then men This say some is not without a Mystery such is man's blindnesse that we look no otherwise upon men then
and unjust practises But I will strike no longeâ— on this sad string we pass from the Figg-Tree's Plantation to its situation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his Vineyard That the Church is the Vineyard you have heard before Text. and in what respects it is so compaâ—ed here you see The Church is Gods Nursery Doct. That is the onely soyle for his plants to thrive in The Righteous shall flourish like a Palme Teee Psal 92.12 13. 1 Tim. 3.15 Psal 132.13 14. Psal 84.20 Cant. 4.13 John 10.16 Rom. 11.25 Acts 2.47 Math. 13. Aug. Serm. 137. de Temp. Reas and shall spread like a Cedar in Lebanon such as be planted in the house of the Lord shall flourish in the Courts of our God saith David Psal 92.12 13. The Church is Gods house 1 Tim. 3.15 there he delighte to dwell and there his exercises are observed there are his Courts and that is the soyle the Orchard of his delight for his plants to flourish in and that not for a time onely but for ever This is that Sheepfold into which the elect Gentiles were to be brought out of the wast Deserts of the World upon their conversion to Christ John 10.16 The fulness of them are to come in thither Rom. 11.25 and such as God will have saved he daily adds unto his Church Acts 2.47 And in this respect is the Church Militant here on Earth often compared to the Kingdome of Heaven for that it is the inlett into it Per portam Ecclesiae intramus in portam Paradiss saith Austin The fruitfulness of any plant is improved principally by four helps First The fecundity of the soyle whereon it growes 2ly The Kindly heat of the Sun chearing it up with his influence 3ly The contribution of the Clouds towards it with their dews and showrs 4ly God's blessing without which all the other are as nothing All these requisites are in the Church whereof the plants therein growing partake in an ample manner The soyle it self is fat and fruitful Cant. 8.11 Solomon had a Vineyard at Baal-Hamon which he let out unto Keepers Cant. 8.11 by which Vineyard Mystically the Vniversal Church is to be understood Christ is the Solomon that owns it The site of it at Baal hamon that is in a very fertile and fruitful place what place soever it was that was able by the heat of the Sun to bring forth store of wine Dominus multitudinis and a multitude of grapes unto the Owner Isaiah terms it Cornis filius Olei an horn of the Son of Oyl Chap. 5.1 Isa 5.1 Now by horn the Hebrews understand strength and heighth and by Oyl plenty and fatnesse we render the words in our translation A very fruitful Hill A Hill preferred to all Hills Isa 2.2 Psal 68.15 16. Deut. 32.14 15. Ezek. 39.28 Amos. 4.1 Isa 25.6 Isa 2.2 The high hills of Bashan were not to be compared with it Psal 68.15 16. Bashan was a very fat and fruitful mountain the cattle that fed upon it were very fat and strong but neither Bashan nor any other mountain on the Earth is comparable to mount Zion for fatnesse albeit they leap and insult proudly of their outward pomp and glory In this mountaine saith Isaiah shall the Lord of Hoasts make unto all people a feast of fat things a feast of wine on the Lees of fat things full of marrow of wines on the Lees well refined Isa 25.6 Needs much that be a fruitful Soyl that affoards such a Crop Secondly Semper in sole sita est Sylicius Mal. 4.2 Explained The Sun doth alwayes shine upon it as was said of Rhodes To you that fear my name saith God the Sun of Righteousnesse shall arise with healing under his wings c. Mal. 4.2 The beams of the Sun may be aptly resembled unto wings because thereby the Sun doth stretch forth and extend it self to the nourishing fructifying and quickening of all things Now look as the light of the two first dayes was collected and placed in the body of the Sun and so carryed about the World for the cherishing of things that are under it so hath God collected and placed all spirituall light in his Son John 5.21 Psal 119.50 93. John 6.63 1 Cor. 15.45 Math. 23.37 Psal 84.11 Psal 17.8 36 7 57 1. Cant. 2.3 Isa 4.6 and from him it is conveyed unto the Church which is quickned by his word and spirit as by a double beam that comes from him or to keep to the Metaphor used by the Prophets which are his wings under which his Church is both brooded and protected Math. 23.37 So Psal 84.11 The Lord is both Sun and Shield Look what the Sun is to the World the same is God to his Church And where shines this Sun but in the Church That is the Goshen where this light is and in the Ministry especially it displayeth its beames And as he is a Sun so a Shield to shadow us and defend us against all stormes and tempests that may annoy us Psal 17.8 36 7 57 1. Cant. 2.3 Isa 4.8 Thirdly This soyle is a well-watered soyle Ezek. 47.1 13. Ezek. 47.1 13. What are these waters that run from under the threshold of the Sanctuary but the graces of Gods spirit and the sacred Scriptures these are those streames which run through this Eden Psal 46.4 and make glad the City of God they cause admirable fruitfulness insomuch that on both sides of the River shall grow all kind of fruitful Trees whose leaf shall not fade nor fruit faile Jer. 17.8 Psal 1.3 Deut. 32.2 Jer. 17.8 Psal 1.3 The bigg-belly'd Clouds distill their showrs on this Earth Deut. 32.2 their dew falls on this mount Hermon which furthereth her fruitfulness Lastly whereas Paul's planting and Apolloe's watering is nothing without God's blessing A blessing is promised 1 Cor. 3.6 7. Psal 133.9 yea commanded to come out of Zion Psal 133. ult that is to fall upon the heads of those that are members of the Church With abundance of blessings will he bless his Church and People both for this present and future life And that we may not think this promise was peculiar to the Temple or Tabernacle or place of God's Ceremonial worship which had indeed some priviledges above our Temples you shall find that it is spoken of all places where God is worshipped In all places saith God where I record my name I will come unto thee Exod. 20.24 Math. 18.20 and I will blesse thee Exod. 20.24 And lest we might conceive that it was a promise made onely to the Jewish Church under the old Testament and nothing belonging to us who live under the Gospel Christ hath assured us that where two or three are gathered together in his Name that is to worship him sincerely there will He be in the midst of them Math. 18.20 there he will meet them with a blessing In all these respects it appears that
the Bonds of civil right and society An excommunicate Magistrate remaineth a Magistrate still and must be so acknowledged and obeyed So Ambrose obeyed Theodosius whom and when himself had excommunicated This censure onely makes them as no Christians not as no Magistrates Secondly It looseth not from the Bands of common humanity but that every thing must be administred unto such a one as is necessary for the preserving of his Life Rom. 12.10 If thine enemy hunger Rom. 12.10 feed him if he thirst give him drink Thirdly This censure takes not away natural right Such as are of the Family in consangunity or affinity must perform all duties to such a one which such a Relation hath made his due the House Bed Table must not be denyed to these from whom it was due before this Censure He that was a Brother before remaineth a Brother though not a Christian-Brother Fourthly This censure looseth not the Bands of all spiritual society but that notwithstanding it we may and must love the excommunicate in the Lord we ought to pray for him though not with him we must admonish and rebuke him still and upon his Repentance receive him like a Brother as before But this censure takes a man off first from all Communion with God's people in the Word Math. 6.7 Sacraments and Prayer and renders such a one as a Dog or Swine for whom these holy things are unmeet Math. 6.7 Secondly It taketh a man off from converse so far as necessarily we are not bound unto them So John the Evangelist finding Cerinthus in the Bath skipped out of it and such was the carriage of Polycarpus towards Marcion as witnesseth Irenaeus Sixthly The scope and end of this censure is first in regard of the Offender the salvation of his soul and recovery of him 1 Cor. 5.5 1 Thes 3.14 and that 1. by bringing of him to shame 2 Thes 3.14 2ly by working sorrow in him for his sin for the destruction of his flesh and fleshly corruption which is the ground of true Repentance 3ly That his spirit may be saved in the day of the Lord. Secondly In regard of other members of the Church that they may not be corrupted and infected 1 Cor. 5.6 1 Cor. 5.6 There is great danger in the rest of the Church to retain such wicked men in their society Better that one member be cut off Bald. Cas Cons 1134. then that the whole body perish Seventhly and lastly Vpon Repentance and manifestation of it there must be a receiving 2 Cor. 2.6 7 8. The manner how see 2 Cor. 2.6 7 8. By this you may perceive what a great Maim it is in any Church where this rod is either not used as at this day amongst us or where it is not used aright which was a great blemish and scandal to our Church when it was used being sent out for trivial causes and compounded-for before the Congregation was satisfied the keyes were too oylie being chiefly used to open a door for Mammon to fill the purse and to make men stoop before pride and affectation of Dominion so that it was become a word In nomine Domini incipit omne malum And by this you may perceive how severe a sentence it is to be justly cast out of the Church Other sentences reach unto our Bodies Goods or Liberties this to the Soul by other sentences we are committed to the Jayle but by this to Sathan which is worse then to be clapt up in the vilest Dungeon for although it damne not a man yet it damms up that man's way by shutting him out of that Church through which he must go to Heaven which being so great a danger let every one take heed of falling into those sins that may draw on him this censure for however it be lightly and slightly set by Math. 18.18 19 20. yet that sentence that is justly pronounced on Earth is ratified and confirmed in Heaven if Scripture may be believed Math. 18.18 19 20. And so we have done with the Subject considerable in this Proposition now we come to the Predicate He came and sought fruit thereon and found none Two things Text. we are here to take notice of First the Owner's Visitation of this his Vineyard and Figg-Tree He came Secondly his Acquisition He sought fruit thereon and found none Of the first his Visitation He came The Prophet David having spoken of Gods planting his Vine Psal 80.8 Psal 80.8 14. speaks afterwards of God's visiting his Plant verse 14. And indeed the Husband man or Viniâ—or's duty conâ—ists principally in these two Particulars so here we find After this man spoken of in the Parable had taken paines in planting this Figg-Tree he comes and visits it expecting to find some fruit of his Labours so Christ came first Personally in the dayes of his flesh when he took Man's nature on him John 1.11 He came unto his own Joh. 1.11 albeit his own received him not of that coming speaks the Apostle Phil. 2.6 7 8. Phil. 2.6 7 8. And secondly He came Ministerially by his Deputyes and Servants whom he sent unto them Prophets and wise men and Scribes Math. 23.24 that is Math. 23.24 Apostles Pastors and Teachers so he calleth his Servants by the Customary names of that Country These he sent and by them came to gather his Fruit and Inn his Vintage as we have it more plainly expressed in another Parable which giveth light to this Math. 21.33 42. Math. 21.33 42. That you may hence learn for your instruction is Visiting followes Planting Doct. Where God hath planted a Church or People there will he come and visit that Church and People in a pâ—culiar manner Visiting is a coming to see how things are Act. 15.36 Acts 15.36 God is sayd to visit men when he comes amongst men to work a redresse of what is amisse and so in a special manner he visits his Church when he manifests his care and providence over it and comes to see the estate of it This may be gathered from that answer which the true Church gives to forraign Congregations who demanded of her Where her beloved was that they might seek him with her My Beloved is gone down into the Garden Cant. 6.1 2. into the Bed of spices to seed in the Gardens and to gather L llies that is amongst the Assemblies of his people the Garden of his own planting there you shall find him walking there he is solacing him self with those fruits of righteousnesse which they bring forth unto him Cant. 6.2 And the Church complaining of Christ's absence so long from her is told by him in the same Chapter that he went down into the Garden of Nuts Vers 11 to see the fruits of thâ— Valley and to see whether the Vine flourished and the Pomegranate budded as if he should say Thou complainest of my benâ—e O my Church But there is no cause for I was but walked
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
Pulpit to preach unto us they are to receive the Sacrament from our hands but not to give it nor consecrate it with their own hands These things the Magistrate by his Authority ought to command to be done but he hath no Calling nor warrant to do these things Luk. 12.14 Nor may the Minister of the Word ascend the Tribum to judge Civill or Criminall Causes yet ought he to teach and exhort Magistrates that Justice be done without respect of Persons Deut. 1. They are continually to help the one the other but neither to incroach nor invade upon the others work Nor can God's Vineyard be well dressed without the help of both And the like care belongs to inferiour Officers in their places they being subordinate to the higher And as Magistrates and publique Persons are Dressers of the Vineyard Luk. 22.33 so is every Private Christian within the compasse of his Calling Who is it that hath not some Vineyard or other to tend When thou art converted thy self strengthen thy Brethren said Christ to Peter Luk. 22.32 The like charge is given to others as well as to him As every man hath received a gift 1 Pet. 4.10 so must he minister None of us hath received Grace for himself solely but for the good of others likewise 1 Cor. 12.7 Hence are those exhortations so frequent in Scripture 1 Cor. 12.7 Gal. 6.1 Col. 3 16. 1 Thes 5.11 14. Heb. 3.13 Gen. 4.9 Pro. 27.23 Exhort one another Admonish one another Comfort one another Edify one another And who but a Cain will say Am I my Brother's Keeper More especially those that are Governours of Families stand charged with this Duty Prov. 27.23 You that are Parents Masters c. stand as strictly charged with the Souls of those under your roofs as the Minister doth with the Souls of his Congregation yea every one hath a Figg-Tree of his own to tend Cant. 1.6 Bern. in loc Mine own Vine have I not kept saith the Spouse in the Canticles cap. 1.6 Sermo non est de Vineâ sed de Animâ every man hath a Vine within him to dresse and tend a Soul of his own out of which there are many stones of offence to be cast many luxuriant Branches to be pruned and lopped off Prae omni Custodiâ as Hierom reads Above all Keepings Keep thy heart with all diligence Pro. 4.23 Prov. 4.23 Keep Keep Watch Watch c. Notwithstanding all that hath been said both of Publique and Private Persons the Ministers of God's holy word and Sacraments are the Dressers of the Vineyard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more eminent manner being next Mat. 28.19 Mat. 16.19 Joh. 20.23 and more immediately knit to the custody and care of it They and onely they being called and put into commission to preach the Gospel and administer the Sacraments and into whose hands the Keys of it are putin trust In which sense we may truly say Quid Imperatori cum Ecclesiâ Hosius ad Const What have Kings and Princes much lesse others to do with these things Uzzah not being content to sway the royal Scepter would needs lay hold on the Censer and presuming to burn Incense to the Lord 2 Chro. 26.20 provoked thereby the wrath of the Lord against him and taking upon him to cleanse the People he himself was smitten with an unclean and fowl disease to the day of his death 2 Chron. 26.20 Thus having given you an Answer to these Quaeries which serves for the clearing of the Poynt we come now to apply it Vse 1 From hence we may be first informed both of the Office of God's Ministers the Dressers and the Honour due unto them in that respect The Dresser's work is such as he need not be ashamed of For however the Calling of a Dresser of a Vineyard or Garden may be esteemed but mean and base in some mens eyes yet it is a Calling that Adam in Paradise was employed in Gen. 2.15 even in the state of Innocency Gen. 2.15 and in the eyes of God and of his Saints this Calling of the Minister is honourable Luke 1.15 Luk. 1.15 Nor is there any reason why it should be despicable in the eyes of any It is the worthiest Subject in the World that they deal about even the Salvation of the Soul They are sent to preach the Word to teach people the way to Heaven to pray for the People in the Congregation and to carry their prayers to God to celebrate the Sacraments to the comfort of their people all for the Salvation and good of their Souls The Art of a Gold-Smith we count more worthy then the Art of a Black-Smith and the reason is for that the matter whereupon he works as his Subject which is Gold is more excellent and perfect than Iron on which the other worketh In this respect it should be preferred to other Callings were there no other But besides they labour for God tend his Figg-Tree dresse his Vineyard yea and more they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 Co-workers with God in this service as the Apostle telleth us 1 Cor. 3.9 They are sent from God to bring men to God and keep them with God and make them active for God Heb. 5.1 that in the end they may be eternally saved and blessed by God And if this be not a worthy Work 1 Tim. 3.1 as the Apostle termeth it judge you For the better accomplishing and perfecting whereof there are three principal Virtues as implements which are necessarily requisite in these Dressers of the Lord's Vineyard First Skilfulnesse and Ability to do this work that he is called unto 2 Tim. 2.2 1 Tim. 3.2 2 Tim. 2.25 Luk. 12.42 Hos 4.4 Levit. 21.17 This is required 2 Tim. 2.2 1 Tim. 3.2 He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one apt to teach able to divide the Word of God aright that all may be edifyed 2 Tim. 2.25 and like a wise Steward know how to give God's houshold their portion of meat in due season Luk. 12.42 Such as refuse knowledge God hath threatned to refuse so that they shall be no Priests to him Hos 4.4 So Levit. 21.17 That blindnesse of the body figured the blindnesse of the mind Under this head are many Members comprehended as Sufficiency in himself having some competent knowledge in the Tongues and Arts Secondly Eph. 6.19 Col. 4.3 Tit. 1.9 an Ability to expresse that Sufficiency the Door of Utterance is necessary Such a measure of Knowledge must be had as that he may be able to defend what he hath taught exhort comfort confute Tit. 1.9 which cannot be without Knowledge Secondly Faithfulnesse and Sincerity He that hath my Word Jer. 23.28 let him speak my Word faithfully saith God Jer. 23.28 This is required in a Steward 1 Cor. 4.2 That he be found faithfull 1 Cor. 4.2 Such are to be made choyce of for the
of us have any more then one minute at once given to us which is gone whilst I have bin speaking of it and another hath succeeded it which is to be esteemed ours Time is but a succession of minuts one after another and being so short need there is to make good use of it and this is the Argument Sâ— Paul useth 1 Cor. 7.29 1 Cor. 7.29 to improve our Time Thirdly The Importance and weightinesse of the Work we have to do may be another strong motive to make good use of the time allotted to us for the doing of it for albeit it be but a moment Ex hoc momento pendel Aeternitas Aug. yet Eternity depends upon it yea a double Eternity eâ—ernal happinesse or eternal misery We use to cunt our Time more or lesse precious according as the bufinesse we have to do is of more or lesse concernment Now Is any thing of greater consequence then the obtaining of heaven and the Salvation of these poor souls of ours Time is the chiefest and principal part of that Stock which God hath put into our hands to trade for Heaven with Nothing but time is properly Ours and to lose that Omnia aliena sunt tempus tantum nostrum Neh. 5.3 is to lose all our Stock at once So the answer that Nehemiah gave to his Enemies who under pretence of a parley with him would have hindered the work he was about we should give to the World Flesh and Devil which seek to make us waste our time I am doing of a great Work it concerns my Salvation so that I cannot come Why should the Work cease whilst I leave it and come to you Neh. 4.3 The Work being of so great weight Nulla Dies sine lineâ Apelles Plin. l. 35. c. 12. no day should passe without drawing some lines Fourthly Consider how long we have loytered and cast our selves behind hand much of this little time allowed for so great a Work is already past and wasted unprofitably It is often said of the godly in Scripture that they dyed full of dayes and that not onely in regard of length of time Gen. 25.8 35 29. Job 42.27 2 Chron. 14.25 1 Chron. 23.1 Act. 13.36 30.24 so that they lived so long as themselves desired But for that they had fullfilled the will of God and improved their time well and done that for which they were sent into the World Acts 13.36 20 24. Now if it be so said of them in that respect then on the contrary it must be said of the wicked that their dayes which they live are empty dayes and voyd So Carthusianus expounding those words of Job Empty months or months of vanity I have reckoned to my self Job 7.3 telleth us that every Penitent sinner may very well say that he hath wasted consumed and spent his time and dayes without Fruit and Profit Should we call to mind how long we have lived Magna pars vitae nobis perit dum nihil agimus multo maxima pars vitae dum inutilia agimus Senec. and how little good we have done how much of our time hath bin spent in superfluous Sleeping Eating Drinking more then Nature requires in in prond dressing the Body Tatling Sporting and things unprositable which might as well have bin left undone as done or if we call to mind how much of our time hath bin spent in sinful actions which ought not to be done we must needs confesse the greatest part of our life is consumed in Vanity and that our days have bin empty and it should provoke us to a careful employing of what time remaines as did that Prince Mycernius who being told that he should live but six years longer take what course he would answered that he would then make those six years twelve and he knew how to do it which was by for beating his wonted sleep and recreations by setting up Lights every night which burned continually by reading and studying c. This is the way to live much in a short time Fifthly The time that remains of our life is very swift and uncertain By three Adverbs Time is ordinarily expressed in Scripture Nunc Tunc Olim Nunc is only good debt that we can reckon upon Tunc is uncertain Olim is desperate Now as Merchants use to divide their debts some are doubtful some desperate some certain so may we devide the time of Life Time past not well spent is but a Desperate Debt Time to come is doubtful therefore the Prophet speaks of it with an If Psal 90.10 If a man lives till he be fourscore that is suppose it be so Psal 90.10 The present time of life is the only certain time and that flyes away full swiftly We are carryed to our journey's end in the Chariot of Time and we measure Time usually by the motion of the Sun when it hath gone an entire round from the East unto the Wâ—st that makes a natural day When we look upon a Sun-Dyal that discovers the motion of it every hour of the day whilst it is in our Horizon it seemeth to us to pace very slowly or to stand still rather for whilst we look upon the Dyall we cannot perceive the Sun to move albeit it runs many thousands of miles every minute no arrow can fly so swiftly nor bullet with such speed as the Sun goes could a Bird say some fly round about the compasse of the Earth in a minute of an hour yet the Sun exceeds that Bird in swiftnesse Sure it is that however we cannot perceive by steady looking on a Dyal how swiftly the Sun passeth yet we may easily gather that the Sun standeth not still by the shadow that passeth from hour to hour and by its running over all the figures from the Rising of the Sun to the Setting of it we may conclude that it is of an incredible swiftnesse Thus doth thy life passe swiftly albeit the motion be insensible to thee thou discernest not whilst it is going but in a short time thou shalt find that thy life is so far spent that it is near unto a period ere thou be aware My dayes are swifter then a Post saith Job they fly away they see no good they are passed away as swift Ships Job 9.25 26. as the Eagle that hasteth to the prey Job 9.25 26. where the gradation is well observed by some It is likened to a Post that makes haste yet sometimes stayes by the way And then to a Pyrates Pinnace which with great swiftnesse makes after the Prey yet that undersayle may be becalmed And then to an Eagle which flyes through the Aire but leaves no mention of her passage the noyse of her wings may be heard but no token of her way can be found Such is the life of man Sixthly Rev. 10.6 Consider that time is irrecoverable When this time of Life is ended Time with thee shall be no more There is then
threatned do not presently befall you you are ready to conceive that we have but deluded and affrighted you with needless fears It was thus with the ten Tribes as we read Jer. 23.33 God sent his Prophets to them to forewarn them of those Judgments which afterwards befel them Jer. 23.33 40. Ealightned and Explained whose predictions and prophesies and denunciations were usually termed Burthens and because these Judgments denounced did not presently fall upon them they began to scoff and mock the Prophets when they came unto them and to say in scorn Now Prophet What is the burden of the Lord what is the burden you now bring Say unto them saith the Lord This is the burden of the Lord I will even forsake you that is I will urterly cast you off and that you shall find to be burden enough Would you have yet more weight upon you why then as it is elegantly and emphatically added vers 36. every man's word shall be his burthen that is that which he saith shall be that which shall be laid to his charge his scorning his idle questioning of the Prophet What burden now What Sword What Famine What Pestilence Is not all Quiet all at Peace all well with us for all your crying out of tune out of season Wo Wo Well saith God your mocking and deriding of those denunciations and forewarnings in the mouths of my Prophets shall be your burthen and aggravate those Judgments that shall befall you and seeing you say this word the burden of the Lord I have sent unto you my Prophets and charged them saying you shall not say any more unto them The burden of the Lord vers 38. that is they shall not bestow any more such care upon you as to tell you that the Lord threatens you And this is a heavier burden then the former Gods presence in anger His frowning and threatning yea smiting and punishing is heavy but God's absence and dereliction is a farr heavier burden for mark what follows vers 39. Therefore Behold I even I will utterly forget you and I will forsake you and that City that I gave you and your Fathers and cast you out of my presence and I will bring an everlasting reproach upon you and a perpetual shame which shall not be forgotten Now the Lord look in mercy upon us and forgive us this sin in despising these warnings which he hath given us and doth daylie yet give us by the mouths of his faithful Ministers Secondly He hath warned us by himself more immediately by wonders from Heaven Joel 2.30 Blood and Fire and Pillars of Smoak strange and fiery impressions in the Aire our eyes have seen Sometimes the Heavens have seemed to be of a light fire and to burn over our heads Brinâ—â—â—y his third part of the true watch c. 3. p. 16. Sometimes hath appeared as it were a fiery Tent spread directly over us with Pillars of horrible darknesse Pillars of fire and Pillars of Blood Sundry prodigious Comets and blazing Starrs have appeared of which albeit some natural reason may be rendered yet being extraordinary they do warn us of God's anger Anno. 1618. 1652. and threaten Judgment By terrible Thunder and Lightning the most High hath uttered his Voyce and that a Mighty Voyce beating down and consuming therewith not onely many Houses and Villages Psal 18.14 29 3. but some of his own Houses and Temples wherein his name is called upon and even then whilst People have presented themselves before him to serve him and call upon his name as if he would warn us to approach his presence with more reverence and fear And how often hath he made our Heavens as Brasse in withholding the Clouds from watering the Earth so that the grasse withered and the fruits were parched by reason of extream heat and drought Serr Fren. Hist l. 1. p. 521. In the French History we read of a year which the French termed the year of Rosted Vines Such years we have had which might be styled years of parched corne Thirdly As God hath given us warning from Heaven above so from the Earth beneath as by the quaking and shaking of it Acts 2.29 which however Philosophy imputes to the Aire shut up in the bowels of the Earth yet we are taught to look higher and apprehend it as a manifest signe of God's fierce wrath and anger Prov. 18.7 8 9. Zach. 14.15 Psal 18.7 8 9. Zach. 14.15 Warnings of this nature England hath had many In the year 1579 our Chronicles make mention of such an Earth-quake here in England as that it tolled the great Bell at Westminister and threw down a piece of Dover Castle and a part of Sutton Church in Kent In the year 1601 there was another great Earth-quake that made St. Maries Bell in Cambridge to toll And in the year 1626 March 27 there was another felt in some places very terrible The like hath bin in some other places of latter years as hath bin credibly reported This quaking and shaking of the Earth is to awaken and shake the Inhabitants thereof out of their security if it be possible and doth commonly precede and go before the alteration of Religion as hath bin by some observed Tops on Joel p. 253. Add hereunto the strange sinking of the ground in the year 1657 at Bickly in Cheshire as not being able to bear the load of sin that is committed upon it And the monstrous births that have bin brought forth of late years both of Man and Beast as warnings to repent of our monstrous sins Luke 21.25 Distresse of Nations on Earth with perplexity is made a prodigious signe of God's anger and of approaching vengeance by our Saviour Luke 21.25 And who can say that this Nation hath not bin thus warned Fourthly As we have had extraordinary warnings from Heaven above and from the Earth beneath So from the waters under the Earth The Sea roaring and swelling after an unwonted manner as if that signe were fulfilled likewise which our Saviour makes mention of in the former Text that we quoted Luke 21.25 The Inundations and breaking in of that unruly Creature into the firme Land See the Reports of Englands floods Anno. 1607. in divers parts of this Realm to the overthrowing and breaking down of whole Towns and Villages to the number of 26 Parishes in one Shire The unwonted flux and reflux of it The doubling of the Tides in the River of Thames a thing not ordinary yet twice or thrice happening within these few years And not long before these bloody Warrs began and within a while after that Comet which appeared 1618 there was a Book found in a Pike's belly which was brought to the University of Cambridge a little before the Commencement The fish being taken and opened John Frith's Preparation to the Crosse was in the maw of it This we find related by a Reverend Divine and one of great Note Jer. Dyke
very streets of our Cities empty Therefore as the learned have well observed thaâ— from that word in the Hebrew which signifies the Plague is derived another which signifies a Desert for that usually where it comes it turns the most populous City into a Desert what slaughter what lamentation what horrour was there in the Mother-City of this Kingdome the last morrality not so long since but yet fresh in many of our memories More then twenty thousand Families sayth my reverend Authour ran from their houses as if they had been on fire over their heads and sought shelter in Zoar and the mountaines Then was there a voyce heard in Rama lamentation and weeping and great mourning Mat. 3.18 the Wise wringing her hand the distracted Mother falling into a swound whilst she kist the insensible cold lips of her breathlesse Infant poor desolate Orphans mourning the untimely losse of their Paâ—eâ—ts In one place Bells heavily tolling and ringing out in another nothing in a manner to be heard but groaning and crying and dying and burying and instead of the Tradesman asking you What do you lack The Vespillo calls Who is here dead I shall need to say no more of this Subject both City and Country know what kind of Judgment it is They have marble bosomes that will not be shaken with these terrours and yet it must be said of England as well as of Israel and Judah For all this we returned not unto the Lord. And now the Lord hath lately sent forth another Pursivant upon his redhorse Rev. 6.4 and he unbrideled and hath given power to him to take peace from the earth and that they should kill one another there hath been given to him a great sword And the Sword is the most deadly Arrow in all God's Quiver Exek 5.16 more terrible it is then either Famine or Pestilence It is as the last billow or wave when it comes it overwhelmes all There may be some help by Physick against the Plague by Plenty against Famine by neither against the Sword Look what sorrowes are in both the former usually attends this one nor is either of the former so great a devourer of humane flesh 2 Sam. 24.15 2 Chr. 13.17 as the sword is Seventy thousand men the Pestilence did devour in three daies space 2 Sam. 24.15 but the Sword devoured five hundred thousand chosen men in one day 2 Chron 13.17 No Famine so great nor pestilence so contagious but some escape But the Sword is so greedy that if God restrain it not it will suffer not one to escape alive as we read 2 Chron. 20.24 2 Chr. 20.24 Isa 34.5 6 Explained When God sends this messenger abroad God is highly displeased indeed Read Isa 34.5 6 7. My Sword shall be bathed in Heaven it shall come down upon the people of my curse to Judgment that is my Judgment decreed in heaven shall be fearfully execured upon my known and professed enemies whom I have accursed to an eternall condemnation yeâ— it shall be filled and made drunk with blood their land shall be so soaked with it as that the dust of it shall be made fat with fatnesse A Slaughter that siâ—ll be like an universal Sacrifice the matter of which Sacrifice shall be not onely Lambs and Goats which have no power to resist but the Unicorns and Bulls the most Great and Potent Personâ—ges they shall be exposed to this bloody Oblation so that the whole land shall be drenched in blood This is an extraordinary warning of Vastation and Raine if it be not prevented Ezek. 14.17 Isa 9.18 19 20. but especially if it be civill and intestine the worst of warrs Intestine it is truly termed for that it is as a burning in the bowels and intrals and Civill as unaptly for of all warrs they are most unnaturall and uncivill here the Father fights against the Child and the Child against the Father Brother against Brother and one Friend against another We read in History that when the Civill warrs were betwixt the Romans themselves in the daies of Vitellius some being for him others for Vespasian that when the women brought the Vitellians victuals by night into the Camp they not onely refreshed themselvs but their adversaries with meat and drink and each man would call upon his adversary by name in a very friendly manner and say Accipemi Commilito ede c. Come my fellow-Souldier Dio. in vit Vitel. ear I do not onely offer thee my Sword but bread take again and drink that whither thou slay me or I thee we may dye the easier c. Thus they greeted over night and the next day dispatched each the other They gave wounds and took wounds saith the Historian they slew and were slain No warrs so unfriendly friendly as these are Nor is there any warr so cruell as warr of this nature the hatred of Brethren is most bitter when they fall out A Brother offended is harder to win than a strong City saith Solomon and their contentions are as the barr of a Castle Pro. 18.19 Explained Prov. 18.19 Kinsmen or Friends displeased by any offence or estranging themselves upon injuries offered resist all intreaties of peace and means of reconciliation more stoutly and stifly then a defenced town doth the assaults of the weapon or the embassies which intreat for peace and there is many times as much yielding in the iron barrs of a strong Castle when they are thrust against as there is in the hearts of Brethren when they are pressed to peace they are implacable and when they come to joyn issue most cruell and Tyger-like You have an example hereof in the Israelites against the Benjaminites Judg. 20.48 who Jud. 20.48 when they had conquered them did not only kill every man they met withall but they killed every Beast and all that came to hand saith the Text also they set on fire all the Cities that they came to The strife betwixt Brethren concerning things of this World is very fierce but when it ariseth about matters of Religion then are their contentions most bitter and durable The Persians and Turks are both Mahometans and yet disagreeing about some 〈◊〉 poynts in the Interpretation of their Alchoran the Persians burn whatsoever Books they find of the Turkish Sect and the Turks hold it more metitorious to kill one Persian Turk Hist. than Seventy Christians Theologicall hatteds as one termeth them are most bitter hatreds and are carryed on for the most part with Cain like rage bloody opposition The higher the place is from whence a stone doth fall the more dangerous is the bâ—ow no wounds so mortall as that of a Thunder bolt So of all other those hatreds which make pretences unto Heaven and which arise from Moâ—ives of the highest nature are ever most desperate Men think their Souls engaged in one Quarrell their Fortunes onely in another Dr. Lawrence Ser. oâ— 1 Cor. 1.12 He that
have our share Isa 66.10 there is a private benefit Isa 66.10 that will redound unto you you shall be marked for mourners in Jerusalem and so saved in the day of destruction Ezek. 9.4 Ezek. 9.4 Zeph. 2.3 Zeph. 2.3 I shall conclude the point with that exhortation of the Prophet Ye that make mention of the Lord Ministers and others too Isa 62.6 7. keep not silence and give him no rest till He establish and make Jerusalem a praise in the Earth Isa 62.6 7. Every one help with your humble prayers and tears make no other answer to God's complaints but humble Confessions and Petitions as did this Dresser of the Vineyard who in answering made no other answer but this Lord let it alone c. And so we come to the words more particularly He answering said Text. The Person Interceding was the Dresser of the Vineyard the Person Interceded was the Lord of the Vineyard He answering said Lord let it alone c. Who this Dresser is hath bin before shewed The Head and Principal Dresser is Christ himself The Under-Dressers are the Ministers of the Gospel the Servants of Christ whose Office it is to digg about the roots of the Trees We shall speak somewhat of both In reference to Christ the Head-Dresser we may take notice of the Intercession which he makes unto his Father in the behalf of sinners such as the Jews represented by this Figg-Tree were When God is offended Doct. Christ steps in and mediates and pats a stop to the present proceedings of Justice Thus Zachary 1.12 we read that the Angel of the Lord even the great Angel of the Covenant Zach. 1.12 Christ Jesus the Mediator of his Church interceded for Jerusalem saying O Lord of Hoasts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had indignation these threescore and ten years Seventy years God had shewed his just inâ—ignation against that People for their sins and had afflicted them with a miserable Captivity under the Babylonians Christ intercedes for them that God would proceed no further in wrath against them God heard him Vers 13 and answered him with good and comfortable words verse 13. And thus Being upon the Earth He made Intercession for sinners So did the Evangelical Prophet foretell Isa 53.12 Isa 53.12 speaking as Positively as if he had stood by when Christ made that prayer upon the Crosse in the behalf of his enemies Luke 23.34 Guevar de Mont. Calv. c. 3.4.5.6 Pendebat tamen petebat Aug. Father forgive them they know not what they do Luke 23.24 O sacred word O blessed speech saith one uttered upon the Crosse by the Son of God the Saviour of the World and that in the very Act of his crucifying when the blood did trickle down from his hands and feet when his shoulders were rent and torn with whipping his face swell'd with buffeting and when the pains of Hell had caught hold upon him yet then he prayes and is careful of his enemies for those who were then like so many bloody hounds tearing of him yea breathing Devils tormenting of him crucifying of him and bathing their hands in his blood yet then for them he prayes and that not for any one in particular but for all even the whole Nation of them questionlesse he saw many amongst them who belonged not unto him August tract 31. in Johan but amongst that wretched and seduced multitude He saw many that were his and for their sakes he makes intercession and puts up this prayer unto his Father Forgive them Fain would they pull upon themselves the guilt of his blood he deprecates it They kill He sues for remission and life And now that the Elements are troubled the Lights of Heaven darkned the Earth trembling and all Creatures in a sort prepared to be revenged on so wicked a Nation He stops their course and deterrs them from their intended purpose by Interceding unto his Father for them Father forgive them And what he did on Earth He doth still in Heaven in the behalf of those who belong unto the Election of grace but yet uncalled I pray for them saith Christ I pray not for the World John 17.19 20. but for them which thou hast given me for they are thine Joh. 17.9 10 And for their sakes Christ now makes Intercession unto his Father that he would deferr his wrath and that the World may stand till that the number of his Elect be made up which otherwise had not stood to this day and no sooner shall that number be made up but the world shall be consumed with fire Of this Intercession which Christ makes in Heaven for us now that He sits at the right hand of his Father the Apostle speaks Rom. 8.34 Heb. 7.25 Rom. 8.34 Heb. 7.25 And it containes divers things in it First His appearing for us in the sight of God and presenting of his Person in our Nature and his own as a publique person Heb. 9.24 So Heb. 9.24 He is there said to appear now in the sight of God for us alluding to the manner of the High Priest under the Law who used to go into the Sanctum Sanctorum the Holy of Holyes with the names of the Children of Israel written in precious stones for a remembrance of them that he might be mindful of them all Exod. 30.7 in his prayers Exod. 30.7 So Christ being now ascended up into Heaven there presents unto his Father the names of all his Chosen doing the Office of a Priest continually remembring the Lord of that which he hath done in offering himself a sacrifice for us thereby as it were with strong and mighty voyce craving for us mercy and grace whose blood speaks louder and better then the blood of Abel Heb. 12.24 Heb. 12.24 Secondly His undertaking for us before God and passing his word that we being mindful of Reconciliation through him shall eschew sin by his Grace and not provoke him any more as formerly we have done Look as Judah was both a Mediator to request and a Surety to engage himself to bear the blame for ever with his Father Gen. 43.8 9. for his Brother Benjamin Gen. 43.8 9. And as Paul was for Onesimus a Mediator I beseech thee for my Son Onesimus and a Sponsor If he have wronged thee or owe thee ought put it upon my account I will repay it Philem. 9.10 18 19. So is Christ both our Mediatour and Surety Heb. 7.22 Thirdly His powring out of the Spirit of Intercession upon us which causeth us Rom. 8.26 Gal. 4.6 7. by an unutterable manner to make our moans and requests known unto God Rom. 8.26 Gal. 4.6 7. Fourthly His offering up the Prayers and Praises of the Saints to God Rev. 8.3 4. That Angel is Christ the Lord in Rev. 8.3 4 and through whom our Prayers are heard and accepted Fifthly The presenting of his
to it of all the sins that ever were committed by thee or of any whatsoever as Christ had of all the Kingdomes of the World in a moment Let all the difficulties of being saved that ever yet any poor humbled Soul did meet withall or can possibly imagine or cast within it self and joyn to these all the Objections and hinderances of thy salvation that thy heart can suppose or invent yet Christ by his Intercession is able to save thee to the utmost beyond the farthest compasse of thy thoughts Do but remember this same word to the utmost and then put in what exception thou canst The sacrificing part is done and ended the price all-sufficient for all the sins that were ever committed in the World His Intercession hath now the place and by it we get the merit of his death and Passion applyed and not by any new Oblation Vse 3 Wherefore Let it be your care to come unto God by him or through him the former comfort appertains onely to such as do so Heb. 7.25 Heb. 7.25 He is the Door and the way through which onely accesse is gotten to God by Saints and Angels we have not this accesse but by Christ onely They of the Church of Rome would perswade us otherwise they tell us that Christ indeed is the onely Mediatour betwixt God and us touching Redemption but there be other Mediators of Intercession namely Saints and Angels who albeit they be not the Redeemers of the World yet they are as the Courtiers of Heaven and speak a good word for us and so may be come unto by us But what warrant have they for this distinction in the word That Saints living on Earth may intercede for us and How we shall shew you anon but that the Saints departed do it for any particular Person we utterly deny Secondly 1 Joh. 2.1 1 Tim. 2.4 The Scripture tells us expresly that there is but one Advocate 1 Joh. 2.1 and one Mediator between God and Man 1 Tim. 2.4 and no more and which is to be observed that in the same place where the Apostle St. Paul tells us of one Mediatour betwixt God and Man the Subject that then he intreats of is Prayer so that even in Prayer he would not that we should acknowledge any other Mediator of Intercession but Christ alone Thirdly The High-Priest under the Law was typically Mediator both of Remission by Sacrifice and of Intercession by Prayer and to deny Christ this is to rob him of the honour of his Priesthood whose Priest-hood is everlasting Fourthly To communicate Christ's Priest hood or any part thereof with any other besides his own Person or use any other Mediator for Intercession besides him is in effect to deny that which Scripture speaks that Christ is able to the utmost to save those that come unto God through him But to follow this chase no farther let us not partake with them in their error but cleave close to the Intercession and Mediation which God hath ordained for us in the Person of Jesus Christ resting assured that he is both willing to step between God and us and able to procure us favour in the sight of God his Father and bring us into a state of Grace and Reconciliation with him He is our onely Master of Requests let us know no other if we would speed in our Suits He is a Saviour in solidum a thorough Saviour and needs not any to come after him to finish what he hath begun he doth not his work by halves We are taught to conclude all our Prayers and Requests through Jesus Christ our Lord Dan. 9.17 in and through his Mediation as did Daniel cap. 9.17 Chemnitius tells us of a Man who having used the help of some of the Nobles at Court to prefer a Petition to the King and being marvellously delayed hearing a Bishop preach of going to God by Saints and Mediators said If it were in the Court of Heaven as it was in the Courts of Earthly Princes they were like to have but a cold Suit of it But blessed be God it is not so here by Christ we have accesse unto the Father who will lead thee by the hand unto him as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.18 3.12 for so much the word signifieth Ephes 2.18 3.12 and he will speak for thee Couâ—dst thou be assured that thou hadst all the Saints and Angels in Heaven and all the Saints on Earth joyntly concurring at this instant in Prayer and Request to God on thy behalf intreating for God's love and favour towards thee How wouldst thou be comforted and encouraged But I dare assure thee that one word out of Christ's mouth will do more with his Father than all in Heaven and Earth can do In him the Father is well pleased Mat. 17.5 he will not cannot Mat. 17.5 Joh. 11.42 1 King 2.19 Psal 2. deny him any thing that he asketh of him Say on my Mother said Solomon to Bathsheba I will not say thee Nay So saith God Ask of me my Son and I will give thee nor did he ever deny him the hearing Wherefore stay your hearts and comfort your selves with these things Come we now to speak of the words as they have reference to the Under-dressers He said That this is to be understood secondarily of the Vnder-dressers of the Vineyard is evident enough in that they are those who are appoynted to dresse it and dung it and be serviceable unto it so long as God hath a Vineyard upon the Earth To these the head-Husbandman hath committed the charge of his Vineyard as before hath been shewed Whence it followes That Faithfull Ministers may not be wanting Doct. neither are they wanting in Interceding and Praying unto God in the behalf of that unprofitable people which is committed to their charge This was enjoyned the Priest under the Law Num. 6.24 25. 1 Sam. 12.23 Isa 37.4 Deut. 33.40 Numb 6.24 25. and practised conscienciously 1 Sam. 12.23 Isa 37.4 the Prophet is sent for and willed by King Hezekiah to lift up his Prayer for the People So Deut. 33.10 they shall put Incense before thee i. e. pray for thy People as well as preach to them c. In which regard they are counted and styled Intercessors as appears by that we read Jer. 7.16 Enlightned Jer. 7.16 Pray not thou for this People neither lift up a Cry nor Prayer for them neither make Intercession unto me for I will not hear It was his Office and Duty to pray for them and make Intercession on their behalf But God was so offended with them at that time that he forbids the Prophet to execute his Office in that particular as concerning the Captivity Had he omitted altogether the Duty of Prayer for that People he had sinned in that omission but God having so absolutely and peremptorily inhibited him even thrice with one breath Pray not Cry not Intercede not shewing thereby the
Immutability of his Counsell and that the Captivity of that People was decreed and established of God He had sinned if he had prayed for them any more in that respect This grieved him to the heart Jer. 14.11 13. ver 20 21 23. Jer. 14.11 13. yet he goes as far as he might ver 20 21 22. He might and ought and did as he ought to pray for other Blessings of God in their behalf As that He would give them Repentance Remission of Sins Redemption from eternal Captivity Comfort and Patience in that Captivity threatned and deliverance out of it in due time according to Promise He might and ought and did as he ought in praying for deliverance from other Judgments as Famine Pestilence c. At that time there was a great Famine in the Land by reason of drought and for the removing of that Judgment and the blessing of Rain he prayed albeit he might not pray for the State of the Kingdome that it might stand and flourish and the Enemy not prevail against it Piscator in loc and that they might not be carryed away into Captivity for after God had so charged him not to do it he never Interceded and prayed for them as before was shewed And that this is the duty of all faithful Ministers thus to make Intercession for their People unlesse there be such a special Interdiction which we in these dayes have not appears by that we read Jer. 27 18. If they be Prophets Jer. 27.18 Explained and the word of the Lord be with them Let them now make Intercession to the Lord of Hoasts that the Vessels which are left in the house of the King of Judah and at Jerusalem go not to Babylon As if the Prophet should say If these men amongst you that say they are Prophets and would disswade you from serving of Nebuchadnezzar whom God hath determined you shall serve Verse 14. if they be Prophets indeed let them do the work of a Prophet in intreating the Lord for you and making Intercession on your behalf that his Judgments may be averted from you or at least mitigated and sweetned unto you and let them not any longer delude you in saying You shall not serve the King of Babylon for in so saying they Prophesie a lye unto you And so under the Gospel Ministers are to intercede so did Paul Rom. 10.1 John 17. Rom. 10.1 Christ hath given us an example Joh. 17. But if these Intercede Quest how is Christ our only Mediatour and Intercessor Intercede is properly a Latine word and signifieth to come betwixt and so to Lett Hinder Withstand Inter et cedo Cameron de p. 122. Eccles 1 Tim. 2.1 or Prohibit the doing of a thing It hath sometimes a more large signification so the prayers which the godly make in the name of Christ to turn away God's Judgments from their Brethren in this World are termed Intercessions 2 Tim. 2.1 And these are Intercessions of Charity But usually and more strictly it signifieth that part of the Mediation of Christ in which he appears before God to prevent or pacifie his displeasure towards his Elect of which we spake before And this is out of Justice or Authority To be such an Intercessor belongs to Christ alone because Intercession as it is a publique and authoritative Act is founded upon the satisfactory merits of the Person interceding 1 Joh. 2.2 He cannot be a right Advocate who is not a Propitiation also Therefore the Papists are forced to venture so far as to affirm that the Intercession of the Saints in Heaven with God for us is grounded upon the virtue of their own merits But thus Christ onely is our Intercessor and no other neither in Earth nor Heaven The things we pray for either for our selves or others are unmerited of us and undeserved by us therefore we put them up in His name we expect them ex vi promissi out of Gods gracious promise and not ex vi pretii out of any price or purchase by us paid or made such meritorious Mediators God's Ministers are not they are but Ministerial Mediators and Intercessors under Christ 2 Cor. 4.20 wherein indeed they are preferred before others in nearnesse to Christ and have as Nazianzen speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediation between God and Man For the further Explication and Confirmation of the Point Let me shew you First wherein this Intercession of God's Ministers doth consist and then the Grounds and Reasons of it The intercession of God's Ministers for their People stands in two things First In speaking betwixt both interpreting the mind of one unto another from God to Man and from Man again to God Secondly In interposing betwixt both when God is offended and displeased with Man They speak from God to Man and so they are His Voyce to Us Luke 1.70 Him we cannot hear in His own Voyce and live Luke 1.70 Speak thou with us said the People of Israel to Moses and we will hear Exod. 20.19 Deut. 5.27 28. but let not God speak any more with us lest we dye which desire of theirs was well approved of by the Lord In like manner God having respect to our Infirmities is graciously pleased to acquaint us with his good pleasure by men like our selves Math. 10.20 2 Cor. 5.20 It is not you that speak but the spirit of your Father that speaketh in you as Christ spake to his Disciples Math. 10.20 we pray you in Christ's stead saith the Apostle 2 Cor. 5.20 They speak from Men and for Men to God and so they are Man's Voyce to Him presenting their Persons and Causes before him when they come into his presence Thus Aaron was enjoyned to bear the names of the Children of Israel upon his Pectoral when he came before the Lord to minister for a memorial before the Lord for ever Exod. 28 29. Exod. 28.29 So every Faithful Pastor is mindful of his Flock and carries it upon his heart not onely to his Pulpit but to his Study When he studyes he remembers them and prayes for them when he meditates on them he prayes for them In Publique he prayes for them in Private he neglects not that Duty St. Paul mentioned the Romans alwayes in his prayers Rom. 1.9 Rom. 1.9 In every prayer of his Publique or Private he had the Philippians in remembrance making request for them all with Joy Philip. 1.4 Phil. 1.4 5 5. Look as the tender hearted Mother prayes for her Babe when she suckles it when she dresseth it takes it up or layes it down which prayers are usually wanting when she puts it forth to Nurse So is it with a Faithful Pastor though it be otherwise with those who turn over their Flocks unto another man's care Secondly They Intercede by Interposing in time of danger betwixt God the People when the Almighty is incensed against them through their manifold provocations This is injoyned Joel
prayers Psal 99.6 But to none so much as to these who were the prime Peers of the Church and Intercessors for the People O my Father my Father the Chariot of Israel and the Horsemen thereof 2 King 2.12 2 King 13.14 said Elisha to Elijah Who was so powerful with God by his prayers that it was said of him He could bridle Heaven with his Tongue And Elisha for his powerful prayers was so flyted by King Joash as if all the safety and strength of Israel lay in their frequent prayers This difference may be put between the prayers of God's Ministers and the prayers of private Personâ— Lay-devotions or the prayers of private persons are the Infantry or the Foot of the Army but the prayers of God's Faithful Ministers are as the Chariots and Horse the very strength of the Battle And therefore to say that there is no need of these is considerately said for so long as there is a Warrfare on Earth sins to be pardoned a God to be pacified Souls to be saved there will be need of these And those only have no use of these Leigeirs that desire no correspondence or Intercourse with Heaven Others there are who albeit not so inconsiderate and wretched as the former yet they regard not these Intercessors as they ought taking no notice of their Labours Tryals Sufferings Their Persons Work Wages is no part of their care They leave them to themselves to stand or fall sink or swim as if they were nothing interessed in their well-fare and happy estate O tempora ô mores The People of Millain were so affected to Ambrose in his time as that mallent amittere animas quam Episcopum they had rather lose their lives then their Bishop In those times the saying was Moriamur cum Episcopo we will dye with our Bishop Now the saying is Moriantur Episcopi Let them dye there is a good riddance of them but the fall of the Minister commonly is the ruine of the People Can the Shepheard be smitten Math. 26.31 Prov. 29.18 and the Sheep not be scattered Can Vision fail and the Prophet not perish We read in History that when Philip besieged Athens He sent unto the Citizens and told them that if they would deliver up their Orators the troublers of their Peace He would raise his Siege and depart But Demosthenes smelling out the Plot sent him this answer That the Wolves on a time came to treat with the Shepheards about a League and willed them to deliver up their Doggs from whom said they all the discord that is betwixt us doth arise and we will be Friends The Doggs were delivered up Shepheards secure Peace made but the Lambs in short time after were all devoured I shall not need to apply it could Sathan but get these ridd out of the way could he drive the Watchmen out of the Tower turn the Dresser out of the Vineyerd stop the mouthes of these Intercessors and cause them to be silent you may imagine what will follow if you cannot Ezek. 22.30 31. read Ezek. 22.30 31. and that will informe you There is yet another sort worse then either of the former to be reproved of whom these Intercessors may say as David did of his Enemies Psal 36.13 Psal 35.13 As for me when they were sick I Cloathed my self with Sack-loath But in my adversity they rejoyced and gathered themselves together yea the objects gathered themselves together against me and I knew it not they did tear me and ceased not verse 15. Whilst these Intercessors have bin bowing their knees to God on their behalf they have bin beating their brains in devising mischief and finding out matter whereof to accuse them Jer. 18.18 that they may be compelled to leave both their Places and Callings whose worth they have not seen till they were gone and then as it is with some Stuffs which have the best glosse a good way off they have wished for them again As the Florentines did for Benedict Albertus whom they banished from amongst them but after his death they confessed their error fetched home his bones and buryed them with solemn pomp bewayling their losse And have we not yet amongst us such as spare not to revile and slander them and cast about which way to defraud them of that maintenance which both Law and Conscience hath allotted to them and layd out for the maintenance of them and theirs as wages for their honest Labour Is it not enough that like him who went from Jerusalem to Jericho they be wounded by Theeves Luke 10.30 but that they must suffer Violence at the hands of their Neighbours and Familiars But herein I spare you â—t present I cannot but take up a Lamentation for thee ungrateful England and bewaile thy misery who makest them the subject of thy hatred and derision who for many years together have bin the means of thy preservation and castest no other Eye upon them than the Eye of scorn and envy whose Eyes and Hearts have bin so often lifted up to Haven for thy well-fare 1 Cor. 4.13 Philem. 19 To account them no other them the scum and off-scouring of all things to whom thou owest thy self for thy long enjoyed happinesse Had not these stood in the gap for thee long ere this God's wrath had entred in as a mighty breach of water and like an overflowing deluge What David said to Abigail 1 Sam. 25.34 when by her wisdome she had turned away wrath and destruction from Nabal thou hast cause to say of these Blessed be the Lord God of Israel which sent thee this day to meet me and blessed be thy advice and blessed be thou who hast prevented the shedding of much blood for in every deed as the Lord God of Israel liveth who hath bin kept from destroying of us unlesse thou hadst hasted and gone out to meet the Lord there had not bin left unto us long ere this any no not so much as a Dogg that pisseth against the Wall we had bin wiped as a man wipeth a Dish and utterly bin destroyed from being a People or Nation upon the Earth 2 King 21.13 Yet we are like to the Dogg in the water who bites him by the hands who would save him from drowning yea like cruel Nero who after his Mother shewed him her Womb to move him to compassion unnaturally caused her to be ript up that he might see the place where he had lyen Whilst we shew our Breasts and Bowels unto you and discover the affections we bâ—ar you and the good offices we do and have done for you Do not you peirce us wound us unbowel us How will you answer God for such tyranny and cruelty Balaam would not deal hardly with his Asse after he perceived that God spake by him and shall we deal cruelly and unworthily with those in whom God is 1 Cor. 14.25 2 Cor. 5.18 and to whom he hath given the Ministry of
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
to go where we may be sure to speed It is a strange thing saith Justin Martyr to pray to Aesculapius or Apollo for health as gods thereof when they were and must needs be beholding to others for all their medicines or why should I pray to St. Nicholas for a fair passage at Sea when he that rebuked the Storm is nearer to me then St. Nicholas Or call upon St. Anthony for my Hoggs when he that gave the Devil Power to go into the whole herd of Hoggs did not do it by St. Anthonic's leave c. But say they of the Roman Church Object Had we a suite to the King we would be glad to have a Friend in the Court and one that would solicite our affaires for us And that is our comfort that we have such a one in Heaven Who is Christ Resp Acts 4.12 1 Tim. 2.5 1 Joh. 2.1 Object our Mediator and that not only of Redemption Acts 4.12 but of Intercession 1 Tim. 2.5 1 Joh. 2.1 But it is a presumption say they in a mean Person to come either to the King or to the King 's Eldest son without some other Intercessor It may be so and want of good manners too if we speak of Earthly Princes and Suites Resp but it is a carnal reasoning from things Earthly and Civil to Heavenly and Spiritual God himself checketh such carnal Imaginations and overthrows the grounds of all such Arguments Isa 55.8 My thoughts are not as your thoughts Isa 55.8 neither are your wayes my wayes Secondly Admit the Proportion should hold betwixt the King of Heaven and Princes upon Earth yet the Reason holds not for we are invited to come to Christ boldly and by Him to His Father The King of Heaven hath commanded that we should mediate only by the Prince his Son Now what presumption is it to do as we are commanded Nay it is audacious presumption to go contrary to that course that is enjoyned Hath God commanded us to offer our prayers to Him by Christ alone and appointed him to take all Supplications and exhibite all Petitions unto Him and will He take it well think you that we set up other new Masters of Request of our own devising or seek a way to the way or use Mediators to our Mediator This God will not endure For it is not only needlesse and fruitlesse but superstitious and most sacrilegious for it robbeth God of a special part of his Honour and wrongeth Christ in his Office of Mediatorship Wherefore Use 2 let us be directed and exhorted in all our Prayers and Supplications for our selves or others to seek God alone in the mediation of his Son He only is Ominiscient and knows our hearts Omnipresent ever at hand in all places at all times and Omnipotent only able to help us and most willing likewise to do it O blessed and thrice blessed be His Name that hath gratiously invited us and called upon us to call upon Him and hath not put us over to any such as Papists fancy to be Favourites He is that Friend spoken of Luke 11. who when His Children were in bed Saints and Angels asleep yeâ— hath His bed so near the Door that no sooner do we knock but He hears and albeit He may delay us for a while yet He will not deny us but will supply our wants if we call heartily unto Him Let us therefore say as Jer. 3.22 Behold we come unto thee for thou art the Lord our God Jer. 3.22 Thus much of the Persons Interceding and Interceded Now we come to the Request it self Wherein as we have shewed we have considerable The thing Requested and the Termes or Conditions on which it is desired The Boon is First Specified Let it alone Secondly Amplyfied from the Circumstance of Time This year also Let it alone this year also Text. But why Let it alone Is this a favour Quest Doth not God threaten it as a Judgment on Rebellious Israel that He would Let them alone Hos 4.17 And was it not in Judgment that Christ said of the Scribes and Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them alone Math. 15.14 What means the Dresser then in putting up this Request 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it alone Math. 15.14 Indeed there is no greater Plague out of the place of torment then to be so lâ—talone God seemeth to say of such a one as the Father in the Comedy of His lewd Son abeat profundat perdat pereat In which respect saith a Reverend Divine Dr. Sclater in Rom. 1. vers 26. p. 135. If God should give me my Option to choose the torments of Hell with hope to recover his gratious favour or thus utterly to forsake me of His grace and leave me to my self I would wish rather Hell torments with expectation of deliverance then thus to be left alone and given up to the lusts of mine heart This then cannot be the meaning Let it alone leave it to it self But let it alone that is hurt it not destroy it not suffer it a while longer to stand suspend the sentence denounced against it spare it 2 King 4.27 Judg. 11.37 Job 7.19 10.20 â— and so we find the word used often as 2 King 4.27 Judg. 11.37 Job 7.19 10 20. In that this Dresser doth not crave a reversing of the Sentence nor doth He absolutely sue for pardons He only desires a Reprieve are spit of execution and that upon Composition Let it alone this year also till I shall digg about it and dung iâ— c. From thence we obseâ—ve that It is as great a favour as can be expected or defired for a sinner Doct. to be a while longer spared Or To be let alone and spared a while longer is as great a mercy as can be desired on a sinner's bâ—half This is all that the Dresser did desire or could have any hope to obtain from the hands of the Owner that now after three years fruitlesse standing in the Vineyard and Sentence passed against it for its barrennesse a reprieve may be granted for it and one year more cast in ex abundanti For the further Confirmation of this Doctrine take notice First that the godly themselves have craved this at the hands of God Job 10.20 and begged it earnestly as a high favour and mercy Job 10.20 Let me alone saith Job that I may take comfort a little O spare me saith David Psal 39.13 Psal 39.13 that I may recover strength before I go hence and be no more And this was that which Hezekiah with prayers and tears bâ—gged at the hand of God Isa 38.3 Isa 38.3 and having obtained it of God blessed God for it vers 20. Vers 20 And yet these had lesse need to desire to be spared than those who live in a course of sin And this was all that the unmerciful Debtor did desire from his Creditor as you find in that Parable Math. 18.26 Have patience
sight and presence as ever he did whilst he waâ— upon the Earth All this would be nothing no good fruâ—â— could be expected without the operation of God's blessed Spiâ—â—â— Cain heard God Judas heard Christ often But what were these the better for what they heard It is in the Ministry of the Word as it is in the Procreation of Children though the natural means thereof be by ordinary Generation yet all Man's endeavour is in vain unlesse the Lord be pleased by his Almighty power to fashion us and give us a form Psal 139.12 16. and cover all our Members in our Mother's womb and in that Embrio to infuse a Soul And how often doth he deny Children to some of sound complexion strong constitution and giveth them to others farr more unlikely So though the Ministers of the Word be our spiritual Fathers to beget us in Christ Jesus 1 Cor. 4.15 through the Gospel by the Seed by which we are begotten yet all the Fruit of our Ministry is his Gift and he is pleased to make the Ministry of some one of very weak parts and abilities more availeable for this end many times than the pains and labours of men more deep and eminent It is plain and simple preaching as the World terms it that makes men wise unto Salvation 1 Cor. 1. Not so much Doctorly preaching as Doctrinall preaching that converts Souls to God Let us beware then that we ascribe not that to the Instrument which is onely proper to the Efficient 1 Cor. 3.5 Nullus Doctor est Dator boni quod docurit Bern. 1 Pet. 5.10 that to the Minister which is onely due to the Lord. The Preacher is said to be the Minister of Grace 1 Cor. 3.5 but he is not said to be the Giver of Grace We may be Doctores Gratiae but not Datores That a is Prerogative which God hath reserved to Himself 1 Pet. 5.10 We are but as Instruments in the hand of God it is he that striketh the stroak and worketh the effect making our Labours effectual in the hearts of our Hearers The means are to be used by us but let them not be set above their place Robins â— Essays Obs 25. p. 246. nor beneath their place To abuse the means argues Want of Wisdome or of Conscience To neglect them argues either Desperatenesse as when a man is without hope of getting good by them or Presumption as when he expects good without them or Sloath when he will not trouble himself about them with all which Vnthankfulnesse to the Lord is joyned who provides them as helps against our Infirmities but we will none And to contemn the means which we have so as to long and lust after such as we have not argues prophane sawcinesse As the Israelites did in the Wildernesse in loathing Manua and lusting after Flesh and the Jews in despising Christ's Miracles upon Earth and desiring to see a Sign from Heaven of him And Dives Mat. 16. in desiring to send one from the dead to teach his Brethren when they had Moses and the Prophets with them All which is joyned with great Unthankfulnesse to God who hath graciously provided the means to help our Infirmities But to set the means above their place and to trust to the means is Idolatry which is a Sin that provokes God more than either of the other See therefore that in the Use of the means we be neither farther from them nor neerer to them than is fitting Use 2 Secondly Let this be for a Caveat or Caution to us that we judge not of a Minister's Calling or Faithfulnesse by the successe of his labours Seeing as you have heard the Word may be sincerely taught where it is unprofitably or unfruitfully received 2 Cor. 4.4 Musculus in one place of his Comments 2 Cor. 4.4 having said that no places were more prophane and irreligious than those where the Gospel was most abundantly preached Contzen a Jesuite layes hold upon it and presently cryes Hi sunt Evangelici Doctores See the fruit of Gospel-preaching Many are of his mind who seeing so little fruit of Preaching in many places cry out of the Gospel and Ministers thereof But God hath given his Prophets a Charge and Commission to preach to that People whom he hath before hand told them would not hear them Jer. 7.27 Ezek. 2.3 4 7. Jer. 7.27 Ezek. 2.3 4 7. Nor is it their Case alone but the Lot of the dearest of God's Servants as before hath been shewed It was observed of Mr. Greenham a painful and zealous Preacher of the Gospel that albeit he were very industrious in his Calling yet his People still remained ignorant and that he had Pastures green but Sheep full Lean as one saith of him Let us lay the blame where it should be laid which is not ever in the Minister but in the Unfitnesse and Indisposition of the Hearer The Potion that was prepared for the cure of a Patient may be so far from doing of him good as that it may hasten his end through his own Indisposednesse but then the Physitian is not to be blamed for it For as it hath been said of old three things there are materially considerable in every cure First the Disease Secondly The Physitian Thirdly The Patient When any two of these joyn they have the Victory the third cannot prevaile If the Physitian and the Disease joyn as sometimes it happens that the cure is mistaken and the very Medicine advanceth the Malady then down goes the Patient If the Patient and the Disease joyn which usually falls out so that the Patient will not be ruled not ordered then down goes the Physitian he is discredited though he cannot help it But if the Physitian and the Patient joyn the one prescribing aright and the other following his directions down goes the Disease the Patient recovers Sin is the Sicknesse of the Soul whereof every man is a Patient God is the Physitian who heals us by the hands of his Ministers Now if the Physitian for the Patient's frowardnesse and obstinacy joyn with the Disease justly punishing Sin with Sin as he often doth then the Soul is lost If the Patient joyns with his Disease The Sinner makes much of his Sin and will not forgo it nor follow the Rules prescribed for the mortifying and subduing of it here the Physitian is discredited not because the Physitian is unskilfull but the Patient wilful But if the Physitian and the Patient joyn If Christ preach and Mary repents If Christ promiseth and the Sinner believes then out goes the Disease though it were as strong as seven Divels so that much lyes in the Patient If we take our Sin 's part against God and his Word we perish If we take God's part against our Sins we are saved Thus if the means prevail not the defect is neither in God nor in his Word nor Spirit nor Minister but in those who oppose and will not be reclaimed
That a man cannot write in Water is not for want of skill in a Pen-man but in the Unfitnesse and Indisposition of that Element Lay the fault then where it should be layd Thy heart is rotten like a fear block and will not endure the Engraver's or Carver's Tool The Spirit of God may say and God's Ministers may say 2 Cor. 6.12 with the Apostle 2 Cor. 6.12 Thou hast not been straintned in me but thou hast been straitned in thy own bowels I have not been wanting unto thee thou hast been wanting to thine own Soul It is possible for a man to have a goood Game dealt him yet he may lose it by his own bad play as many of you too well know But hath not God promised good successe to the Labours of his Servants to give a blessing to his own Ordinance Object Jer. 23.22 55.9 11. Jer. 23.22 Had they stood in my Counsell they should have turned the People from their evill way So 55.9 11. Besides Christ hath promised his presence and the Spirit 's Assistance to work with us in the faithful discharge of our Ministry Mat. 28.20 Math. 28.20 All this is true and yet the Poynt delivered stands firm Resp For first the Word preached shall never return in vain but do that for which it was sent but it is not alwaies sent to convert but sometimes to harden Isa 6.9 Mat. 13.14 2 Cor. 2.16 Heb. 4.12 Isa 6.9 Math. 13.14 The Gospel hath a double Savour with it a Savour of Life and a Savour of Death A double Edge with it it cuts both waies it kills Corruption or slayes the Soul There is both Thunder and Lightning in it it will break or blast Like the beams of the Sun it ripens that which hangs but it withers that which falls Wax it melts Clay it hardens and it is one and the same power that melts one and hardens the other Secondly Albeit the labour and pains of faithfull Ministers may be unprofitable to some yet not to all onely to such as are lost as the Apostle speaks 2 Cor. 4.4 2 Cor. 4.4 Act. 13.48 To them that are elected it is profitable as Acts 13.48 and that one way or other Isay his Ministry wrought nothing in the Multitude but blindnesse and obstinacy yet Isa 6.13 Rom. 10.16 Act. 17.4 13.48 1 Cor. 3.6 10. there was a Tenth that should return Isa 6.13 And the like upon the Apostles Preaching All believe not Rom. 10.16 yet some did Act. 17.4 13.48 And thus Christ makes good his Promise He will be with his to the end of the World to blesse their labours to some or other and one way or other either for Conversion or Confirmation 1 Cor. 3.6 10. And whose Ministry is not in one kind or other effectual may question their sending or fidelity in dispensing Use 3 Let both Ministers and People be hence exhorted and perswaded in using of the means to seek to God for a Blessing upon the means I will hear the Heavens saith God Hos 2.21 and the Heavens shall hear the Earth and the Earth Jezreel The Earth is the means to bring forth fruit to us the Heavens to make the Earth fruitful by their Influences but yet they must be Petitioners to God before they can exercise that vertue God hath given them for the helping of the Earth 1 Cor. 3.6 So is it in this Case Paul may plant and Apollo may water but it is onely God that must give the encrease for which he will be sought unto both by Heaven and Earth People and Pastor It was not for nothing that Christ being to send forth his Disciples spent a whole Night in Prayer Luk. 6.12 Luk. 6.12 It was for God's Blessing to go along with their Ministry without which it could not be effectual to Conversion As in sayling the hand must be to the Stern and the eye to the Starr so in Preaching and in Hearing use the means but withall look up to God for a Blessing on the means Whatsoever step we set forward upon Jacob's Ladder which conducteth our Souls to blisse Gen. 28.12 13. Aug. Serm. de Temp. Pro. 2.3 5. still Dominus super scalam as St. Austin speaks remember The Lord is above the Ladder above all means whatever let Him be sought unto If thou cryest after Knowledge saith Solomon and liftest up thy Voyce that is prayest earnestly and heartily for Vnderstanding then thou shalt understand the fear of the Lord and find the Knowledge of God Prov. 2.3.5 Use 4 And for us that are Ministers If in case we see little Fruit of all our pains and labours taken with a People we should not be too much discouraged Melancthon when he was a young man and being himself newly converted thought it impossible for his Hearers to withstand the evidence of the Gospel but after he had been a Preacher awhile 't is said of him that he complayned Old Adam was too hard for Young Melancthon It is true 1 Cor. 9 10. Every one that sowes sowes in hope and he that plants plants in hope gladly would they eat of the labour of their hands but if in case they do not yet they may not faint nor give over their Calling Let every faithfull Minister do his endeavour and leave the success to God Not forgetting First That although we have Virtutem vocis yet God reserves unâ—o himself Vocem virtutis we may speak unto the Ear but it is God that speaks unto the heart Teach we may Give we cannot If Rachel be barren Jacob is not God to give her Children Gen. 30.2 Where God hath shut up the Womb and made barren it is not in Man to make fruitfull Secondly There is Cura Officii and Cura Eventús the former belongs to us and not so much the latter as that Parable shews Mark 4.26 27. Mark 4.26 27. August Isa 49.4 2 Cor. 2.15 Whether our People profit by us or not we shall have our Fee As the Barber hath who washeth a Black more Though Israel be not gathered yet we shall be glorious Isa 49.4 and be a sweet Savour unto God in them that perish though our pains be not savoury unto them as well as unto them that are saved 2 Cor. 2.15 Thirdly Let what hath been delivered a little stay our hearts It is not our case alone but the case of God's best Servants which of God's Prophets have not deplored the barrennesse of their Ministry It is some comfort to have fellows in this misery Use 5 And lastly A word of Comfort to those that do profit by the means and get some good by our Ministry These have great cause to fall down and worship with that Convert 1 Cor. 14.25 for you have heard that it is not every ones portion 1 Cor. 24.25 Mat. 11.27 Lord I thank thee saith our Saviour that thou hast hid these things from the wise and prudent of the
discern There is another more ordinary way whereby he restrains the Godly from this duty in the behalf of others and that is by suffering them to be asleep as Jonas was under Hatches when the Ship is in greatest danger or else by with-drawing the Spirit of Prayer and Supplication and denying assistance to pray for such Their hearts are marvellously taken off from them so as they scarce remember them in their devotions and when they do Isa 64.7 it is but very coldly and faintly they stirr not up themselvs to lay hold upon the Lord on their behalf And when it falls out thus it is a wofull sign that God makes way for Judgment To apply this briefly If fâ—equent and faithful Prayer be so prevalent with the God of Heaven Use let it be had in high esteem with us and of great account as the chiefest means ordained of God to stay his wrath and in time of trouble to obtain deliverance for us If Prayer prevail not nothing will For such is the wonderfull working efficacy of fervent Prayer that nothing is impossible to it And that we may think more highly of it than we have done call to mind some of those mighty things that have been effected by it and recorded in History both divine and humane Do we not read in Scripture how Moses divided the red Sea and caused it to run back Exod. 14.15 so that God's Israel walked upon firm ground in the midst of it This was done by the power of his Prayer Exod. 14.15 Do we not read of the Sun 's standing still in the midst of Heaven Josh 10.13 14. not hasting to go down a whole day together so that there was no day like that before or after it This was done upon Joshuah's Prayer 2 King 20.11 And have you not read at another time of the Sun 's going back in the Firmament ten Degrees according to the shadoâ— on Ahaz his Dyall This was also done upon the Prayer of Isaiah Have we not heard of the stopping of the mouths of greedy Lyons and closing of their gnashing chapps being almost famished for want of prey Dan. 6. 3. And of quenching the violence of raging fire so that it could not sindge a haire of the Head nor leave the smell of it on the Garments Why These things have been effected by the Prayers of Daniel and the three Children Have we not read of Fire that was brought from Heaven three times together 1 King 18.38 Jam. 5.17 and how the Heavens were shut up three years so that they gave no rain and then opened again so that the clouds powred down in abundance These things were brought to passe by the Prayers of Elijah Have we not read or heard of the Earth's opening her mouth and swallowing up of Korah Mumb. 16. Dathan and Abiram with all their Goods and Families and closing again upon them This was done upon the Complaint and Prayer of Moses unto God against them for their Rebellion It were infinite to recount all the noble Acts of Prayer recorded in the Scripture as of the raising of the dead 1 King 17.21 Act. 12.5 Mat. 17.21 Oratio fidelis omnipotens Luth. Est quaedaÌ„ Omnipotentia Precum Alsted Syst Theol. lib. 4. c. 2. See my Friend at Midnight p. 432. Psal 34.15 Exod. 3.7 9. 2 Sam. 24. Exod. 8,13 opening of Prison doors and loosing the Prisoners bands healing diseases that have seemed incurable to flesh and blood casting out of Divels It is a kind of Omnipotent thing it can command Heaven Earth and Hell as I have shewed you upon another Parable Nothing under God Omnipotent but it Luther was wont to call it the great Ordnance and indeed with that we make our battery at the walls of Heaven In a moment it pierceth the Clouds and procures a Victory sometimes before the Report be heard on Earth or We imagine that it is gone out of our lips It bowes God's Ear and causeth Him to hear Psal 34.15 It opens his Eyes and causeth Him to see Exod. 3.7 9. It plckâ—s out his Sword and causeth Him to smite and on the other side it causeth Him to put it up again and smite no more 2 Sam. 24. It over-rules God in any thing that may be for the Church's good The Lord did according to the word of Moses saith the Text Exod. 8.13 That Moses did according to the Word of the Lord is evident enough and no wonder at that but that God should do according to the Word of Moses and obey the voyce of man that is strange indeed yet So it is In humane History we have many very memorable Examples of the prevailing power of Prayer with God By Prayer the good Constantius was said to strengthen his Family but Constantine his Son did hereby fortify all his Empire Euseb de Vit. Const 2.4 4.15 When his Enemy Licinius began his Warr with Exorcisms and Charms he undertook all with Prayer and holy Meditations and therefore the Lord of Heaven made him to be Lord of the Field Such comfort did he find in Prayer that he stamped upon the Coyn the Image or Effigies of himself kneeling unto his God as ascribing all his Victories to Prayer especially rather than to the Sword When Marcus Aurelius Verus the Emperour was in Germany and in the Field against 970000 Enemies Eâ—seb Eccl. Hist l. 5. c. 5. Germans and Sarmatians and in great distresse for want of Water the Legion called Melitina afterward Julineae being Christians fell down on their knees in the open field Tertul. in Apolog. Xiphilinus de Marc. Anton. Cum ipsa affuit oratione Deus Just Mart. Apol. z. Ambros de obit Theod Ruffinus Socrat. Socr. Scol Euseb l. 7. c. 22. Aug. de Civit. Dei l. 5. c. 23. and relieved him for so soon as they had prayed God was with them and sent Thunderbolts on the heads of their Enemies and a cooling showr to refresh their own wants so that the Prayers of the Church were received as a garrison into the Empire Afterwards In the time of that good Emperour Theodosius in a fought field against Eugenius when he had almost lost the day he alighted from his Horse and stepping before his Army in the face of his Enemy he kneeled down and cryed to God Ubi est Deus Theodosii Where is Theodosius his God And God gave him the day he won the field And upon another occasion at another time upon earnest Prayer to Christ made by the whole City being assembled together A grievous Tempest was suddenly turned into calmness and their former dearth and scarcity into abundance of plenty When Rhadogesius King of the Goths with a puissant Army recovered Rome and by reason of the small preparations in the City no hope could be expected from man then they cryed to the Lord and he fought for them in that their extremity and so discomfited the Enemies that in one day an
good through his blessing becoming means to draw his Elect nearer to the chiefest good yea let God's Judgments go as high as they can in this World in Plaguing of the wicked Etsi novum videtur quod dicere volo saith Origen dicam tamen Though it be-strange that I will say I will say it Etiam bonitas Dei est qui dicitur furor ejus that which we call the anger of God the wrath of God the Fury of God is the goodnesse of God Luther goes yet higher Hell it self is full of God and the chief good no lesse then Heaven for the Justice of God which shines forth in the damnation of the wicked is God himself and God is the chiefest good And thus much of the Objections made against the Doctrine delivered Let me now shew you the Grounds of it Reas 1 First God is the first and supream cause of all and all second causes are subordinate unto him and but inferiour means to work his Will and in their subordinate operations they are but in the nature of Instruments to the first cause And however there is in Nature a concatenation and linking of Causes together whereby inferiour Causes are subordinate one to another yet so as that all hold their subordination unto God who is the first and principal Cause Hos 2.21 22. I will hear the Heavens saith God and the Heavens shall hear the Earth Hos 2.21 22. and the Earth shall hear the Corn and the Wine and the Oyle and they shall hear Jezreel Man standeth in need of food food is not provided without the help of the Earth the Earth is not fruitful without the Dew of Heaven the Heavens cannot send their rain without God's appoyntment So that he is the principal Cause and first Mover who sets all inferiour means on Work one Creature stands in need of another and depends upon one anothers help none of them can help or work without the next cause to which it is subordinate but all depends upon God he hears them all and by that vertue which they receive from him the first and chief Cause they have all their vertue and efficacy without which they could do nothing In regard whereof all the Effects and Actions of secundary causes are not so properly the effects of them as of that cause which is fiâ—st and principal As the Scribe is more properly sayd to write than the pen which he writeth with and the Workman to do the work rather then the tools which he useth as his Instruments in doing of the Work So the Lord Who is the chief Agent and first Mover in all Actions may more fitly and properly be sayd to effect and bring things to passe then any inferiour or subordinate Cause they being but his Instruments that he works by Who ever then may have a hand in afflicting and punishing of us they are but Instruments as the Rod or Axe in his hand to effect his good will and pleasure he it is that works by them Reas 2 Secondly To revenge is God's Prerogative Three things he reserves to himself The glory of Works and Actions the Judgment of Secrets and the Revenge of Injuries saith one And he saith no more then what the Scripture saith in so saying For it is written Vengeance is mine and I will repay saith the Lord Rom. 12.19 Where we see Rom. 12.19 1st God's Challenge Vengeance is mine 2ly His Execution of it I will Repay 3ly His Subscription of his great name thereunto saith the Lord. And that this is the Lords true Act and Deed and a Faithful Copy out of the Original St. Paul the Register of God's Holy Spirit gives witnesse with Scriptum est It is written And so we find it Deut. 32.35 Deut. 32.35 God sometimes may send us our payment by the hand of the Ministers of the Word Who have Vengeance in a readinesse against all disobedience 2 Cor. 10.6 which Vengeance is spiritual saith the Apostle 2 Cor. 10.6 and mighty through God to the pulling down of strong holds verse 6. And is to be understood especially of the threatnings and denunciations of God's Judgments against offenders but the Execution is left to God for that we know He will repay and in his own time fullfil And sometimes that Vengeance is Corporal reaching but the Body which is partly inflicted by his substitutes the Magistrate or other Messengers of his wrath Rom. 13.4 Rom. 13.4 And partly referred to the Lords own hand immediately to inflict Particularly in this Life and Generally at the last great Day of Vengeance 2 Thes 1.8 Whether Vengeance taken 2 Thes 1.8 be mediate or immediate upon Body or Soul or both We know him that hath sayd Vengeance is mine Heb. 10.13 and I will recompence saith the Lord Heb. 10.13 Reas 3 Lastly Every good thing is of God so teacheth St. James 1.17 Jam. 1.17 Now if every punishment be a good thing though not simply in it self and in its own nature but as it is a just work and having a good end as before hath bin shewed we must needs conclude that it hath God for the Authour whoever be the Instrument But this is a Poynt that needs not so much evident Demonstration as serious Consideration and right and seasonable Application which now we fall upon Use 1 From this that hath bin delivered of God's being the principal Author and Efficient of those evils which do befall us They of the Church of Rome would make the World believe that we of the Reformed Church make God to be the Author of sin and that the Adultery of David Treason of Judas c. by our Doctrine were the proper work of God which is a Devilish slander that they cast upon us This we say that in a sinful Action there are two things Actio and Actionis irrectitudo there is an Entity Being or Action and there is of that Entity Being or Action a crookednesse obliquity or naughtinesse which is Actionis Malitia as they call it unlawfulnesse transgression pravity that in every such action is contained Prim. Secun Quest 71. Art 6. Conclus Quest 79. Art 2. Conclus Act. 17.28 And so Aquinas himself doth teach us to distinguish and illustrates the same in a lame legg wherein are two qualities ability to go but inability to go upright the going and stirring that it hath is from the virtue that moveth it from God Almighty in whom we live move and have our beeing But the lamenesse and debility of the legg belongeth to another Cause Distortion Crookedness or some other Impotency in the legg it self So the action or motion it self in every evil action is from a good Author but the evil in the action from a bad Author even from the impure fountain of man's corrupt heart whose imaginations are evil and onely evil continually But our Church hath bin justified by her Children sufficiently in this poynt I passe it Use 2 There are
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
Children And multitudes cast over the Walls into the Ditches of the City for that the Earth could not contain their Dead Which when Titus saw and that the putrefaction swamm upon the brim of the Ditch he lifted up his eyes and hands to Heaven and with a deep sigh he called God to witnesse that it was not his cruelty but the Judgment of God upon them for their Impiety Jerusalem being brought thus low with Sedition Famine and Pestilence was now ready to become a prey unto the Enemy who perceiving that the Jews did not appear upon the Walls as in former times caused his Engins of battery to be brought and at length with great difficulty won one Wall and then another at last a third He took the Tower of Antonia and there placed a Garrison And the North-Gate which they burnt down with fire They made a breach into the Temple and first fired the Gate of it which was all covered over with Gold and Silver Then the Soldiers three Days after fired the Temple it self which was seven years a Building and which Titus would fain have saved for the sumptuousnesse of it but could not After this he won the lower City whereof Johannes Giscalenus had the Command to whom he before had made a speech gently entreating him to leave off his Rebellion and the City should be spared and no more outrages committed but it little prevailed whereupon in a rage he gave the signal to his Souldiers who with Fire and Sword consumed it and within a short space after took Giscalenus alive whom he reserved for a more cruel death The inferiour City being thus taken and destroyed he began to batter the Walls of the upper City which within the space of eighteen dayes after with great labour and skill he layd flat to the Ground wasting all with Fire and Sword sparing neither Man Woman nor Child not leaving one stone upon another Only the three Towers which were built by Herod viz. Hippicus Phaselus and Mariamxe which were all of shining marble were left standing that future Ages seeing the statelinesse of those Buildings might judge of the rest But these were also destroyed afterwards by Adricanus Caesar Thus the Land of Jury with the famous City Jerusalem which was the glory of the World Joseph de bello Jud. lib. 7. c. 17. Euseb Hist Eccles lib. 3. c. 7. See Euseb Eccles Hist lib 3. cap. 6. dead in sin and trespasses became a Carkasse or smelling Carrion and so fit to be a prey for the ravening Eagle An innumerable company dyed by Famine and Pestilence by Fire and Sword ten hundred thousand And besides those dead Fame Morbo Ferro by Famine Sicknesse Sword there were to the number of 7900 taken Captive others said many more 7000 were sent into Aegypt the properest and most able were reserved for Triumph many were distributed through the Provinces some were slain by the Sword and by wild Beasts for publique Spectacles and those that were 16 years of Age and under with many others Caesar sold thirty for a penny Seven times before had Jerusalem bin besieged as in the Old Testament we may read First by Shishak King of Aegypt 1 King 14. 1 King 14. 2 King 4. 2 King 18. 2 K ng 19. 2 Chron. 33.11 2 King 24. 2 King 25. Secondly by Joas King of Israel 2 King 4. Thirdly by Reshim King of Aram 2 King 18. Fourthly by Senacherib King of Ashur 2 King 19. Fifthly by the Assyrian in the time of Manasses 2 Chron. 33.11 Sixthly by Pharoah Necho in the time of Jehojakim 2 King 24. Seventhly in the time of Zedechiah by Nebuchadnezzar 2 King 25. That desolation was fatal but not final Divers times the Axe hath bin layd to it but never to the Root of this Figg-Tree till now so as to be utterly cut down and cast off and made a Reproach and Curse amongst all Nations as they are at this Day wandring like Vagabonds in all Countryes and made slaves to all Nations even to the Mores Barbarians and Turks bringing upon their heads that imprecation of theirs His blood be upon us Mat. 27.25 and upon our Children which hath lyen on them for 1600 years and yet lyes upon them Insomuch that some Jewish Rabbins entering into a serious consideration of this their last and greatest Calamity that ever befell them together with the continuance of it and casting wiâ—h themselves what sinne might countervail so heavy a Judgment have in the end concluded that it can be no other then the rejecting of the Messiah and shedding of his blood which cryeth to Heaven for this Vengeance on them and certainly if all Circumstances be observed it will appear evidently that Divine Justice did not onely make eaven reckonings with them in every particular of our Saviour's sufferings but also kept the precise Day and place of payment beginning first with Galilee Christ's own Country the place where Christ first preached the Gospel of the Kingdome and declared the Power of his Deity by many Signs and Wonders but because his Countrymen shewed least respect unto his Person and gave least credit unto his Doctrine it so fell out by the just Judgment of God that the Galileans first smarted for their unbelief the whole Country being spoyled and wasted by Vespatian Then for the time that he besieged Jerusalem which was at the Feast of the Passover at which Feast Christ was Crucified Baronius yea even on the same Day that our Saviour did suffer did the Siege begin in the same Place for from mount Olivet did Titus view the City whence our Saviour had viewed it and wept over it There the Authors of Christ's Death suffered a most just revenge where he but eight and thirty years before had suffered And whereas his Blood was sold for money the Blood of many of them was shed for money Divers of them flying for their safety being taken by the Romans had Gold found in their Excrements which for madnesse they had swallowed down that the Enemy might not have it which the Soldiers hearing and supposing all the Jews had bin full of Gold through covetousnesse of that gain in one Night killed 2000 of them ripping up their Bellyes and searching their intrals for it Thirty pence Christ was sold for so thirty of them were sold for one piece of Silver who bought his life for thirty pieces of Silver The Death which they put Christ unto was the Death of the Crosse they hang him on a Tree And that was repayed in kind and with advantage for so many of the Jews were crucifyed on the Walls every day by the Romans whom they took as they issued forth that they wanted in the end Crosses for men's bodyes and Trees to hang up any more upon Thus we find it true that the Apostle speaks 1 Thes 2.16 1 Thes 2.16 Wrath is come upon this Nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the utmost even to perfection as
The meaning is that they should not give any testimony of a repining grief and discontentment at this just Judgment of God lest in his displeasure he consume them also And this is that which God required of Samuel in the behalf of Saul who mourned exceedingly for him 1 Sam. 15.35 being grieved that that goodly plant which was so lately set in Israel should be so soon withered 1 Sam. 15.35 But God wills him to leave off his mourning How long wilt thou mourn for Saul 1 Sam. 16.1 seeing I have rejected him from Reigning over Israel 1 Sam. 16.1 As if he should have sayd Thou knowest it is my doing rest thou therefore satisfied and trouble thy self no further Thus a good heart should forget earthly respects and look up to Heaven when God executeth his severest Judgments on sinners here upon Earth Reas 1 For first It is impossible that God should do wrong to any man Is God unrighteous saith the Apostle who taketh Vengeance God forbid Rom. 3.5 He abhorrs the very thought of it Rom. 3.5 as if he should say Be it far from me or any other man to have so vile and blasphemous a conceit of God as to imagine that God is unrighteous in punishing The absurdity of such an opinion he proves by an Argument taken from the Office of God which is to Judge the World verse 6. For then Verse 6. How shall God judge the World And shall not the Judge of all the World do right sayd Abraham Gen. 18.25 Gen. 18.25 He Governs the present World in equity and in the World to come He will give to every one according to his doings therefore every punishment inflicted upon sinners how severe soever either here or here after cannot be other then most just seeing that Judge who is justice it self doth it He is a God of Truth and without Iniquity Deut. 32.4 Just and Right is He Deut. 32.4 Doth God prevent Judgment or doth the Almighty prevent Justice saith Bildad Job 8.3 Job 8.3 which Interrogation is a vehement Negation No he doth not let that satisfie us Secondly The honour of God is to be preferred to all Relations whatsoever as Moses intirnates in that speech of his to Aaron before mentioned Levit 10.3 I will be sanctified in them that come nigh me and before all People I will be glorified God in his just Judgments inflicted upon Sinners sheweth Himself to be holy and just and looks to be sanctified of his People in the acknowledgment of his Holinesse and Justice When He sanctifies himself in the waies of Judgment upon the wicked then He sanctifies himself in them Exek 28.12 38 16 23. Ezek. 28.22 38.16 23. And when his Holinesse and Justice is acknowledged in their just and deserved Punishment then He is sanctified of or by his People Now God having fully purposed to glorify himself by all his Creatures finds no other way left of reaping any honour from the Wicked who will not be reclaimed but onely by magnifying Himself in the Judgments that He executeâ—â— on them they make themselvs uncapable of being Active Instruments of His Glory Prov. 16.4 by performing that which is good in His sight therefore they shall be Passive Instruments serving to declaâ—e His infinite Justice in their destruction And when we acknowledge God's Justice and Righteousnesse in those Judgments inflicted on them when we justify His sayings let Him speak never so sharply and clear him in his Judgments let him deal never so severely Psal 51.4 Psal 119.75 Neh. 9.39 Dan. 9.12 Psal 51.4 then He is Actively sanctified by us as He was by David Psal 119.75 by Nehemiah cap. 9.33 Daniel 9.12 and others Let us so do and rest satisfied and contented Thirdly It is and ought to be the Prayer of every good Christian Mat. 6.18 That God's Will may be done in Earth as it is in Heaven Mat. 6.10 and accordingly we ought to endeavour to conform our Wills to the Wills of the blessed Saints and Angels that are in Heaven otherwise our hearts and tongues are strangers in our Petitions Now those in Heaven know no man according to the Flesh they will and like whatsoever God willeth and liketh and rejoyce in that which makes for His Glory They sing when in this World the hearts of obdurate Sinners are made fat against the day of Slaughter Isa 6.3 10. Rev. 15. 18. Isa 6.3 10. and when Vengeance is executed on Sinners Revel 15. 16. They approve even of the damnation of all Impenitent Sinners were they in this life their dear friends and intimate acquaintance Indeed whilst we are in this life we are not perfect so as to be purged from all drosse and corruption not so perfected as we shall be when our Wills are throughly compleat yet we ought to strive unto Perfection as the Apostle did Phil. 3.14 Phil. 3.14 And what we cannot here reach we are to approve of and that should content us There is an Objection or two that would be spoke withall Let us hear what they have to say before we come to the Use If we ought thus to conform our Wills to the Will of God Object and rest satisfied in the destruction of Sinners what need we to admonish them instruct them pray for them and use means for their Salvation seeing their perdition and damnation should content us As the Will of God is made known unto us Resp so we ought to conform unto it Thus David fasted and prayed for his Child that was begotten in Adultery notwithstanding the prediction of Nathan for that he understood conditionally as other threatnings of like nature were to be understood but when he certainly understood by the event that God had determined the Child should not live he then riseth from the Earth whereon he lay he washeth himself and changeth his apparell he goeth into the House of God and worshippeth then home to his own House to eat meat and now refuseth no comfort who before would take none to the admiration of his Servants and being demanded the reason of this strange Change and Alteration He tells them Whilst the Child was yet alive 2 Sam. 12.22 23. I fasted and wept for I said Who can tell whether the Lord will be gratious unto me that the Child may live But now he is dead wherefore should I fast Can I bring him back again I shall go to him he shall not return to me 2 Sam. 12.22 23. Upon which passage a very learned and religious Bishop of our Church hath this Annotation Till we know the determination of the Almighty B. B. Hall Cont. it is free for us to strive by our Prayers with Him not against him when once we know them it is out Duty to sit down in a silent contentation Whilst there is any hope of converting a Sinner or doing any good unto his Soul all means are to be used all waies
Beast in the vast desart of the World which is not parallel'd in some men We behold several sorts of beasts through their Denns where they are kept and we are told that is a Lyon and that is a Leopard and that a Tyger should there be a grate to look through the heart of every wicked man you should behold variety of beasts there as Bulls and Unicorns Psal 22. Psal 74. Psal 80. 2 Tim. 4. Luke 13. Zeph. 3. such were David's Perâ—ecutors Dragons such were the Churches enemies wilde Boares such were those who sought the ruine of her Lyons such a one was Nero Foxes and such a one was Herod Wolves such are all greedy Judges and false teachers of whom we are warned to take heed Should beasts be separated and taken away from amongst men saith learned Morney you would not marvail that Jeremiah should be willed to run too and fro about the Streets of Jerusalem Jer. 5.1 and seek in the broad places thereof to find a man Or why the Philosopher should seek with a Lynck at noon day in the populous City of Athens amongst a great crowd and in the midst of a great assembly of men to find one man amongst them all But as it grieved the Orator to proclaime as sometimes he was encorced to do O my friends there is no true friend amongst you so it is no little grief to us who must give an account to God of your souls that we are enforced to complaine thus Oh you sons of men there is scarce a man amongst you to be found Use 3 I will leave complaining and fall to entreating and beseeching of you not to dishonour your selves seeing God hath thus dignified you He hath put comelinesse on our uncomely parts 1 Cor. 12. let us not uncover them If thine Eye be adulterous thine Ear lascivious thy Tongue blasphemous how shall God resemble himself to any of these parts would not a great man count it an high indignity to be resembled to an Ox Asse Dog or Serpent Or should a Painte be willed to draw a man to the life and he draw the Effigies of a Monkey or the like would not all condemn his skill God made man not onely according to his Image but according to his Similitude and likenesse Gen. 1.27 Gen. 1.27 And the likenesse stands not in having a body and soul but in the ability of both to work answerably to the righteousnesse and holinesse of God this should be our care I beseech you brethren see to it Yet we have somewhat more to take notice of Doct. for God is pleased not onely to liken Himself to Man but He takes upon Him the profession of an Husbandman resembling Himseâ—f to a careful and painful Vinitor that had a Figg-Tree pâ—anted in his Vineyard c. There are three parts of Husbandry Pasturage Tillage and Vintage All three are applyed to him Pasturage Psal 23.1 2 3. Isa 40.11 Ezek. 34.11 12. c. John 10.11 14. Tillage Ezek. 36.34 35 36. Jer. 31.27 Math. 13.3 4 24. 1 Cor. 3.9 Ye are Gods Husbandy or as the word in the Original doth properly signifie his Field-in-tillage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vintage so Isa 5.1 c. Math. 21.33 John 15.1 where He is expresly termed a Husbandman in relation to the Vine Vse 1 I might from hence take occasion to speak something in honour of the Husbandman his Calling is as Antient as any God assigned it to Adam Gen. 3.19 4 2. he and his Children were Husbandmen and Tillers of the ground Gen. 3.19 4 2. It is as profitable and commodious as any neither Prince nor Subject can subsist without it Eccles 5.9 It is as free from guile and deceit as any Gen. 25.27 Esau was indeed a Politick hunter Eccles 5.9 Gen. 25.27 and a man of the field so termed not for that he was a Husbandman but in regard that he was continually converâ—ant in the field in hunting that was his sport there was his heart But Jacob dwelt in tents as those did who employed themselves about cattle and he was a plain man without craft or subtility And it is in as good account with God and good men as any God hath honouâ—ed it in that He hath so frequently resembled Himself unto it and so He hath not to Gold-smiths Drapers Mercers and other Gallings of great esteem in the world and Kings themselves have not disdained it as we read 2 Chron. 26.10 Little reason then have any to scorn it 2 Chron. 26.10 as do many of your Courtiers and Citizens who esteem no otherwise of Husbandmen then as Clownes and Peasants But to passe by this Vse 2 Let us take notice hence of a farther degree of Gods love to man who hath not onely vouchsafed to liken himseâ—f to man and be made man for man but hath also vouchsafed to condescend so low as to take upon Him other Callings and Offices albeit very mean and discharge the duties of those Callings towards man for his good He made us of Clay and so he became our Potter He stamped his Image upon us Isa 45.9 Rom. 9.21 Gen. 1.27 Gen. 3.24 Act. 20.32 2 Pet. 2.5 Psal 121.4.127.1 and so he became our Statuary or Minter He cloathed us when we were naked and made garments for us and so he was Vestiarius our Taylor or Wardroah-keeper God builds us up a spirituall houâ—e and Temple for himself and so he is our Architect or Builder When the Church is built He watcheth over it and keeps it from all ghostly and bodily enemies and so he is our Sentinell or Watchman Hos 2.19 20. Psal 86.11 32.8 He weddeth us and marrieth us unto himself and so becomes our Husband He teacheth us and instructeâ—h us in the Doctrine of Salvation and so becomes our School-Master He cures our sicknesses and diseases and heals our wounds and so he is our Physitian And to plead our cause Hos 14.4 1 John 2.1 and non-suite all Actions that are brought against us he is our Advocate And that nothing may be wanting to us He plants us and waters us and gives the encrease 1 Cor. 3.6 and so he is according to the point delivered our Husbandman Thus what the Apostle professeth of himself 1 Cor. 9.22 I am made all things to all men that I may by all means winsome may in a pious sense be applyed to God himself who to gain us turns himself after a sort into all shapes and makes heaven all things to all that he may gain all To the Merchant-man Math. 13.44 45 46 47. Math. 13.33 Vers 24. it is a rich Pearl To the Purchaser it is a rich Treasure To the Fisherman it is a Nett cast into the Sea To the good Heuswife it is a laying of Leaven And to the Husbandman it is a sowing of seed Christ puts no man out of his way or out of his Calling to get to Heaven He preâ—ents
himself to us in our own Element and becomes to our souls what ever they can desire that they may be wrought upon and enflamed with a love towards him Vse 3 Again Is God a Husbandman then doubtlesse we are his Husbandry as the Apostle sheweâ—h 1 Cor. 3.9 1 Cor. 3.9 and shall we not submit to his husbanding of us The Earth is content to be rent and torn with Cuâ—ters and Shares yet it patiently endures it and returns fruit to the Plowman The Vine suffers it self to be cut and wounded and although it weeps and bleeds yet it bears and brings forth for the profit of the Vinitor Let us endure all things that God in his wiâ—dom hâ—th ordained for the making of us fair and fertil the best have much Fallow yet to be be broken up the most fruitfull Vine hath luxurious branches to be pruned and lopt off Viti non est luxuriandum Isa 28.23 24 25. better enduring the pruning hook than the fire though we bleed and bleed to death better do so then burn But God is a tender hearted Husbandman He looks on our corruptions with grief of heart and loves not to be alwaies chiding nor will he be all day plowing when he comes with his plough and harrow with iron teeth it is not to break our bones but to kill our weeds and mellow our hearts when he comes into his Vineyard with his knife and pruning book in his hand it is not to kill us but to mortify and kill those Lusts that are in us Ezek. 36.36 Isa 4.4 which if they were suffered to grow would hinder our growth in Grace and be our utter undoing God will not be wanting to us if we be not wanting to our selvs His ure hic seca ut in aeternum parcas Aug. Say with Austin Cut me burn me here that thou mayst save me hereafter and with that Martyr in those Marian dayes Here is my Back do thou beat to save my Soul from Hell's heat Vse 4 Again This may make much for our comfort that God is our Husbandman and the Husbandman of the Church A good Husbandman was of great account amongst the Romans saith Pliny Plin. lib. 18. c. 3. Cato and when they would speak in many man's praise they used to say He is an honest man and a good Husbandman But who can be compared with the Lord herein It is from him that all other husbandmen have their skill His God doth instruct him to discretion Isa 28.26 and doth teach him saith the Prophet Indeed if we should cast our eyes upon the outward face of the Church in the condition that it sometimes lyes and upon the face of our Church in the present condition as it now is all overgrown with Thorns of Errors and Nettles of Heresies and the stone wall of discipline broken down you would judge it to be rather the Vineyard of a sloathfull and sluggish man Prov. 24.30.31 then of a wise God But this our Husbandman is wonderfull in counsell and excellent in working saith the Prophet Isa 28.19 Isay 28.29 He best knows how to do all things well and proceeds with height of deliberation and knowledge in all his actions he best knows the Seasons when to begin and when to make an end he hath his time to fallow and his time to sow his Seed Sometimes his Church is as a Fallow and then no beauty appears on the face of it the hedges are broken down Hoggs let in to root the ridges groan many times with weeds and thistles great clods lye unbroken all seems to be out of order but it shall not alwaies lye thus when he hath brought it in fitting case and in case he will bring it albeit he makes use of his and the Churches enemies to do it as Psal 129.3 then he sows his Seed Psa 129.3 maketh up the hedges luggs the Hoggs that are broke in to annoy it and then some beauty shall begin to appear Psal 90.16 17. and the work of the Lord will be seen to be excellent and admirable in bringing his counsell to passe and causing all things to frame to a sweet seasonable blessed and comfortable end God hath made every thing beautifull in his time saith Solomon Eccl. 3 11. Eccles 3.11 they appear beautifull when we observe both the beginning and the end of them As it is with pieces of Tapestry which before they are joyned together we know not what to make thereof here lyes a Bird there a Beast here a piece of an Arm of a man there a piece of a Legg there a head c. but if we come a while after when each piece is joyned together you may read a perfect story Such was God's dealing with Joseph whom he purposed to advance unto high place and dignity according to that made known unto him by his dreams Gen. 37.5 9. Gen. 37.5 9. which dreams he likewise made known unto his Father and Brethren but was envyed by his Brethren and rebuked by his Father for imagining a matter so unlikely And indeed if we consider God 's working therein to bring his counsell to passe there was no likelihood at all in the judgment of flesh and blood that it would ever be First he was sold for a Slave then falsly accused by his Mistresse and thereupon cast into prison and that for a long time and there layd in Irons yet God Ps 105.18 who is wonderfull in counâ—ell and excellent in working turned all this to Joseph's good and made way thereby for his advancement so that the end was beautifull as the Psalmist shews Other Instances I might give you as in Job David c. Wherefore wait with Patience and rest assured that God will bring all to a good Issue in the end Lastly we may from hence be directed what to do Vse 4 and to whom to go with our complaints in the behalf of the Church when we see as at this day we cannot but see her annoyed and almost wasted by the Beasts of the field who have got into it and make havock Give ear O Shepherd of Israel thou that leadest Joseph like a flock thou that dwellest between the Cherubims Psal 80.1 94 1 7. shine forth Ps 80.1 94.1 7. As David there and then did fly to God and acquaint him with the injuries that were offered to his Church by the enemies thereof so should we now it is high time Return we beseech thee O God of Hoasts look down from Heaven and behold and visite this Vine and the Vineyard which thy right hand hath planted Psal 80.14 c. Vers 18. Psal 80.14 c. So will not we go back from thee quicken us and we will call upon thy name vers 18. Of this Vineyard the possession of this man before spoken of and of the Plant of note thereon growing we are now to speak A Figg-Tree planted in his Vineyard Text. A Vineyard