But how can this be Indeed those that are good are peaceable and harmlesse as Hamor and Shechem confessed of Jacob and his Family Gen. 34.21 So it was foretold of times of the Gospel Isa 11.9 they shall not hurt nor destroy in all my holy Mountain Ge◠34.21 Isa 11.9 but this is not enough That which God saith of Abraham is likewise true of every Child of Abraham Thou shalt be a Blessing Gen. 12.2 Gen. 12.2 A Blessing to the soyle on which thou growest and place where thou livest seeking the good thereof as did Mordecai Esth 10.3 he sought the wealth of the People Esth 10.3 'T is contradictory to speak thus of thee that art a professed Christian that thou art a harmlesse man but good for nothing for if thou art not profitable in thy place harmlesse thou canst not be inasmuch as thou cumbrest better Plants and drawest away the nourishment from them which would make to their growth and with the wan and withered Vine in the Poet Uvaque liverem conspectâ ducit ab uvâ. Juve Sat. 1. thou takest away the fresh colour and sapp from the Vine that growes by thee And when such as thou art are grubbed and stubbed up removed from their station rooted out of the Church and Nation so little cause will there be of grieving and mourning for it as that there will be great cause given of Joy and rejoycing So Solomon tells us when it goes well with the righteous the City rejoyceth Pro. 11.10 and when the wicked perish there is a shouting Prov. 11.10 And great cause there is why God's People should rejoyce and sing thereat For when a corrupt Magistrate is removed there is some hope that a better will be planted in his room when an ignorant or corrupt Minister is cut up that one more laborious and painful will succeed him when Bastard Plants are stubbed up by the Roots there is hope that the Lord of the Vineyard will replenish it with good Trees Seldome comes a better saith the old English Proverb it is a true one but we do not say that never comes a better It sometimes yea many times so happens that a better succeeds in the room of a bad one but whilst the room is supplyed by a bad one a better comes not as before was shewed Not is it onely a thing to be joyed in but wished for I would they were cut off that trouble you saith the Apostle Gal. 5.12 Gal. 5.12 which Cutting off some understand of the Censure of Excommunication but better they who understand it of some temporal Judgment whereby the Church might be ridd of them the like may be wished to the end that the Church might flourish Not that we ought simply to wish the death and destruction of any but the removing of such corrupt Plants as poyson the hopes of Generations to come And to this may all God's People give their assent and say Amen Wherefore Vse 3 Be we exhorted and prevailed with every one of us in our places to be useful and profitable Let no man seek his own 1 Cor. 10.24 bus every man another's wealth saith the Apostle 1 Cor. 10.24 There are a company of Lubbers in the World whose greatest care is to eat drink and live at ease and that not onely of the rude Rabble of the dreggs of the People but men of high Rank and Quality who glitter in external Pomp and flaunt it out in Bravery Ps 104.26 Jer. 2.24 spending their time as the Leviathan doth in the Sea in sport and pastime or as the wild Asse doth in the Wildernesse in snuffing up the wind employing their wits about nothing so much Rom. 23. as in making provision for the flesh to fulfill the lusts thereof They live in such a sensual and unprofitable sort as that we might well doubt whe her they had any living Souls in their bodies at all Dr. Sanderson 4 Ser. ad pop p. 367. were it not barely for this one Argument saith one That their bodies are a degree sweeter than Carrion their Souls like Salt keeping their carkases from stinking Good they do none they are but like a Cypher and keep a place but are of no worth Or like a Counter on the Table staying in the World to fill a Number and when it falls down there wants one and so an end They passe out of the World as the Hand passeth out of the Bason of Water which may be somewhat the fouler for washing in it but it retains no other impression of its having been there whose Epitaph may be that which as I have read was made of such another idle Spectatour of the World Here lyes He was born and cry'd Liv'd threescore years fell sick and dy'd But the not you such lest you cry out one day with Severus Omnia fui Carion in Cron. nihil profui I have been all things and yet have done no good at all David counted it a great Affliction that in the time of his Banishment Ps 31.12 he was like a broken Vessel Psal 31.12 that none could make any use of Without Question the poorest Servant or Drudge that is may have more comfort in his estate being diligent and faithful in his place than the greatest Gentleman or learnedst Schollar can have of theirs in case they do no good with those parts and abilities which God hath entrusted them with I beseech you therefore as you tender your own good and comfort both in life and death and at the last day of Judgment be usefull and profitable every one of you in your Relations and Callings Be as the Olive and Figg-Tree delighting God and Man with your Fruit cumber not the Church with a barren life and profession forget not that a barren life administers matter of Reproach Against the Husbandman whose care or skill comes hereby to be questioned Against the Root whose life and power is hereby suspected Against the Branches who are hereby scandalized Nor is there any such stumbling block in the World as an unprofitable and fruitlesse Christian When the Philistins shoured against Sampson it is said that the Spirit of God came mightily upon him so that he brake the cords wherewith he was bound Judg. 15.14 Jud. 15.14 To hear the clamour of the World against barren and unfruitful Professours should stir us up to fruitfulness Offences will come Mat. 28.7 but woe be to those by whom they do come But if you be fruitful in your Relations and Callings you shall have the Prayers of many in your health in your sicknesse all the Town will pray for you that God will blesse you with long life and restore you to health you shall live desired and dy lamented Jehojada was honoured at his death because he had done good in Israel 2 Chron. 24.16 And this God will remember at the last day 2 Chro. 24.16 And so we have done with the
are all unsound and unfaithfull Ministers Mâ—ch 2.3 5.12 â—â—â—k 13.18 19. Tiâ— 1.11 But it is otherwise with such as are Faithful Merchants they are and Wise Merchants too and they desire not to sell you from Christ but to buy you and that for Christ not with feigned words but with their labours vigilancies painfulness prayers This is the price they willingly pay for you and such a Covetousnesse they have after your good and Soul's Salvation Vse 2 But it is a difficult task to perswade the World of this What can God's Ministers say or do but it shall be misconstrued as if they fought themselves therein and had some by-by-ends of thâ—ir own St. Paul himself could not escape that censure as appeaâ—â— by that which he spâ—â—ks 2 Cor. 12.15 16 17. And therefore be â—â—lls God to witnesse the truth of that which he said â— Coâ— 12. ◠〈◊〉 1â— 25. for their better assurancâ— which haâ— it not been needful questionlesse he would not have done ver 19. Much lesse can God's Ministers in these daies If we command exhort rebuke Ver. 19 as we are commanded 2 Tim. 4.2 Tit. 2.15 then we seek to lord it over God's Heritage and take too much upon us 2 Tim. 4 2. Tit. 2.15 and would bring all in subjection under us If we tell you of that Honour which is due to Ministers 1 Tim. 5.17 both of Countenance and Maintainance then It is in our cause that we speak 1 Tim. 5.17 1 Cor. 9.7 and Who will believe us If they urge that Text 1 Cor. 9.7 c. then they are covetous and seek yours and not you If they call for their own and that in the most peaceable manner that they can and for this end that they may be able to follow their studies and provide for your Souls then they are contentious and covetous when yet it is no Covetousnesse in you to ask for six pence that is owing nor Covetousnesse in you to ask for six pence that is owing nor Covetousnesse in any be his Calling never so mean Tapster Tinker or Cobler to live of his labour And shal the Minister be worldly covetous or troublesome in desiring to live upon his Calling Something we have said before of this and such Coleworts twice sodd will not be easily disgested We passe now from the Generall to the Particular Terms on which he desires this Favour Text. I shall digg about it and dung it By digging and dunging some understand the Use of the Keys of the Church Doctrine and Discipline both Manna and Virga must be in the Ark If either of these be wanting in the Church one of the Principal Pillars will be wanting that should support it An Interpretation that needs not be rejected Others by digging understand the preaching of the Law and by dunging the Gospel By the Law the Roots of the Tree are laid bare and open the cursed estate and condition of a Sinner is discovered and made known and by the glad tydings of the Gospel we are dunged and manured our Roots are cherished and the Tree becomes more fruitfull which Interpretation is preferred For as I conceive the meaning of the Dresser is that he would take more pains in the husbanding of that Tree than formerly leave nothing undone that belonged to his Calling neither in the Legall nor Evangelicall part of his Office In case there had been any neglect in him which hindred the fruitfulnesse of that Figg-Tree he would now amend that fault renew his pains and do any thing within his power that might further the fructifying thereof And upon these terms on his part to be performed he makes that Request that the Figg-Tree might be spared From this that the Dresser of the Vineyard promiseth to digg and dung about the Figg-Tree it may easily be gathered that Good Ministers are great Pains-tokers Their Calling is no Calling of Ease and Idlenâ—sse It is no easy Profession Doct. nor idle Man's Occupation to be a Minister There are four Beasts mentioned Revel 4.6 which stood about the Throne Rev. 4.6 the first was like a Lyon the second like an Oxe or Calf the third had a Face like a Man and the fourth Beast was like a flying Eagle These four Creatures are interpreted by the Ancients to be First and principally the four Evangelists and consequently or by a just and faire accommodation enlarged to all the Ministers of the Gospel Quatuor Animalia sunt Ecclesiae Doctores saith Ambrose All the Qualities of these Creatures must concurr to the Qualification of a faithful Minister He must have the Courage of the Lyon In Leone vis indomabilis such a courage must be in him that neither fears nor hopes should shake his constancy In Bove vis salutaris He is to be an Oxe for labour he may not be so overgrown or stall-fed as that he becomes thereby lazy he must labout at the Plough and plough the right furrow preaching for the saving of Souls and not for the sharpning of Wits In Aquila vis speculatrix He must have like the Eagle both an open Eye not winking at the sins of his People and a piercing Eye being able to look on the Sun to the constant truth of God revealed in the Scriptures In Homine vis rationatrix A genâ—e and perswasive disposition must be in him 2 Cor. â— 20 2 Cor. 5.20 Such a holy gentlenesse and appliablenesse is to be in a Minister Such Qualifications and Endowments must be in him which shew that his Calling is no idle Calling Those many Resemblances that the Spirit of God useth in Scripture to set forth thâ—ir Office and Calling 〈◊〉 2 Cor. 2 9. 〈…〉 2. 〈…〉 6 testifyeth no less They are termed Watchmen Ezâ—k 3.17 Labourers 1 Cor. 3.9 Shepherds John 10.2 Husbandmen 2 Tim. 2.6 Harvest mâ—n Mat. 9.38 Souldiers 2 Tim. 2.5 Fishermen Mat. 4.19 Builders Mat. 9.38 2 Tim. 2.5 Mat. 4.19 1 Cor. 3.11 1 Cor. 3.11 and other such like Now none of these are Callings of Ease and Idleness but of great Labour and Toyle the Minister's is no lesse laborious nay it exceeds In which respect St. Paul questions Ad haec Quis idoneus Who is sufficient for these things 2 Cor. 2.16 2 Cor. 2.16 Let us cast our eyes a little upon the pains of the Dresser mentioned in my Text and it will appear that it is no idle man's Occupation nor easy Vocation whatever the World thinks First He is a Digger and so no Loyterer there is labour and pains in that And is there no labour think you in the work of the Ministry St. Paul speaks of his labours abundant 2 Cor. 11.23 not so much in travelling from place to place as in teaching the People So Gal. 4.11 I am afraid of you Gal. 4.11 1 Tim. 3.1 lest I have bestowed on you my labour in vain So 1 Tim. 31. If any desire the Office of a Bishop he desireth a good work
peculiar people to himself He hath planted you in a rich and fruitful soyle flowing with milk and honey He hath sent his servants amongst you who in no good point of Husbandry have bin wanting to you and with much patience hath long expected some answerable return of fruitful obedience from you which not finding he long since past sentence against you and resolved upon your utter extirpation and ruine But through the earnest prayers and supplications put up unto him by his Servants and Prophets on Jerusalems behalf he hath hitherto spared you proving if at least now at last you will bring forth fruit meet for Repentance which if you do it will be well for you but if not no priviledge will exempt you from the stroak of Vengeance And thus we have acquainted you both with the Occasion of propounding this Parable and with our Saviour's Scope and drift in the propounding of it I shall in the next place cut out my work and lay before you the several parts and members of it The Parts are Generally two The Parts the Preface and the Parable it self The Preface we have in these words of the Evangelist He spake also this Parable intimating a Reference to what went before in that Particle Also And the Instruction which followes after He spake this Parable Where we may take notice of the Doctor or Teacher He spake And then the Doctrine or lesson taught This Parable The Parable it self is first Propounded A certain man had a Figg-tree c. vers 6. And then Prosecuted vers 7. 10. In the Propounding part we have the Subject and the Predicate considerable The Subject A certain man had a Figg-tree planted in his Vineyard And there the Owner and his Possession The Owner A certain man where we shall shew you first who he was A man 2d what he was A Vinitor or Husbandman His Possession he had a Figg-tree planted in his Vineyard notifying first the Nature of his Inheritance in General A Vineyard For Vnity one A Vineyard not Vineyards and for Property His. Then the Plant of note in special thereon growing which is set forth by its kind and quality for kind Generally A Tree specifically a Figg-tree And for Quality No wilde one but planted such was its Original and that in no barren soyle but in the Vineyard before mentioned there was its site or placing The Predicate He came and sought fruit thereon and found none And there we have to take notice first of the Owners Visitation of that his Vineyard and Figg tree he came unto it secondly of his Expectation from it he sought fruit thereon but found none fruit he sought none he found The Prosecution of this Proposition we have vers 7.8 9. And therein an Expostulation with the Dresser of the Vineyard about the sterility of that Figg-tree vers 7. and the Intercession of the Dresser made for it vers 8.9 In the Expostulatory part observe we first the Person Expostulating the Owner of that Figg-tree Then said he And Expostulated with the Dresser of his Vineyard Then said he unto the Dresser of the Vineyard Secondly The substance of it Behold these three years I come c. Wherein we have first a sad Complaint Behold these three years I come seeking fruit on this Figg-tree and find none Secondly A severe sentence Cut it down why cumbers it the ground In the Complaint we cannot but take notice of the Manner and Matter of it The manner Behold calling for special attention and observation The matter declared in these words These three years I come seeking fruit on this Figg-tree and find none where the Grievance Barrenness The Aggravation from the Time three years and from the cost and pains bestowed on it implyed in these words The Figg tree this which I my self planted and that in mine own Vineyard where nothing is wanting that might conduce to fruitfulnesse The severe Sentence follows Cut it down why Cumbers it it the Ground where the Object doomed It that is the Figg tree before mentioned And the Doom it self Cut it down shewing the severity of it not lopp it prune it but Cut it down at the very Root wholly extirpate it And the Equity thereof expressed by way of Interrogation Why cumbers it the ground The Intercession made for this Figg-tree follows vers 8. And he answering said unto him Lord let it alone this year also c. Where we have observable first the Persons interceding he said Interceeded Lord Secondly The Request made Let it alone c. And there First The Thing Requested which is Specified Let it alone forbear it a while longer and then Exemplyfied and enlarged from the Time this year also And from the End till I shall digg about it and dung it that it may become fruitful This was his Aime in General Secondly The Termes or Conditions in special on which this Request is made which are twofold one on his part that was the Dresser of it I will dig about it and dung it I will bestow more paines upon it then heretofore I have done if thou wilt be pleased to let it stand one year longer The other on the behalf of the Figg-tree which hath two branches the one Affirmative If it bear fruit Well The other Negative If not then after that thou shalt cut it down The Former hath in it a Supposition If it bears fruit suppose it do so Then a Determination Well there is no more to be said which albeit it be not expressed in the Original yet it is implyed In the latter we have an Addubitation or suspition If not he could not say it would And a Concession in Case it did not After that thou shalt cut it down I will give way to the sentence and no more speak in the behalf of it And thus I have laid before you the several parts branches of this excellent Parable which albeit it concerns a fruitless and barren Figg-tree whereon the owner could not find so much as one Figg growing Cap. 35. yet as Solinus speaks of the Aegyptian Figg tree we shall find it richly loaden with wholesome Doctrine and heavenly instruction bearing fruit not onely on the main stock and body of it which is the principal scope but on every branch and twigg thereof which being wisely gathered and with the hand of Faith plucked and applyed shall I hope nourish our souls with much sweetnesse What Fulgentius speaks of all Scripture generally may be truly said of Parables more particularly they have in them quod robustus comedat quod parvulus sugat Meat for great ones and Milk for weak ones That which makes for the nourishment of weak ones habet in publico saith he that which makes for the nourishment of the stronger habet in secreto Three things in every Parable are Principally considerable Cortex Radix Fructus The first is the Rind or Bark the words or terms in which it is delivered or the thing
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
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
The Apostle is not wanting Ephes 4.4.5 6. A seven fold obligation lies upon us for preserving of iâ— First The Church is but one body as we said before and we are members of that body Now as in the body of man the members though divers and of divers offices sweetly agree Rom. 12.5 1 Cor. 12.25 27. So should it be with the Church the Mystical body of Christ Rom. 12.5 1 Cor. 12.25 27. Me thinks this very consideration should the Apostle bring no more might prevaile with us to forbear discord and agree in one Livy tells us a Story That when the Common wealth of Rome was in great danger Decad. 1. Lib. 2. through the broyles that arose between the Commons and Nobles of that City The Senate sent Menenius Agrippa a famous Orator to pacify the People who told them this Parable The Members of the Body objected against the Stomach that it devoured all and yet lay idly and sluggishly in the midst of the Body whilst the rest of the Member laboured full sore to feed it thereupon the Feet refused to carry it the Hand to put Meat to the Mouth the Mouth to receive it The Stomach being empty the Eye began to be dimn the Hand weak the Feet feeble all the Members grew faint and the Body withered so that at last they were all necessitated to grow friends with the Stomach and be at one By which Parable he quieâ—ed the people And I could wish it might prevail with us For as the health and safety of the Body depends upon the concord of the Parts in the mutuall performance of their dutyes so doth the well fare of the Church when we shew out selves to be Members one of another Secondly There is one Spirit which we are all partakers of 1 Cor. 12.13 Ephes 2.18 As in the naturall body there are not divers Souls 1 Cor. 12.13 Eph. 2.18 according to the diversity of Members but one that gives life and motion to every Member and quickens it so is it in the body of Christ and this Spirit is the Spirit of Union it keeps all together which else would shatter and fall asunder How can such think they have this Spirit that live in discord Hear what St. Jude saith of such ver 19. They are sensuall Jude 19. and have not the Spirit We need not load them with any other guilt than that Are you not carnall saith the Apostle to the contentious Corinthians 1 Cor. 3.3 Yes you are 1 Cor. 3.3 Rom. 8.6 and void of the Spirit and to be carnally minded is death Rom. 8.6 Thirdly One hope of our Calling that is we are called unto one and and the same Inheritance which we all hope for where we shall live sweetly and blessedly together Fall not out therefore by the way as Joseph said to his Brethren It is shame Gen. 45.24 and pity to see discord and contention between them that must forever live together in peace and love Indeed it is a sad sight to behold two Heirs to be at daggers drawing when the Inheritance cannot nor shall be divided Fourthly One Lord which is our head Christ Jesus whose Cognisance and Livery is Love and Unity John 13.35 Joh. 13.35 This Cognisance was so apparent in the Livery of Christians who lived in the Primitive times that the very Heathen knew a Christian by it See said they how they love one another Tertull. And see said the Christians of them How they bate one another Is it not a great dishonour to our Lord and Master that we cast off this Livery so that now the very Heathen may say of us as then Christians said of them See what differences what discords are amongst them Had we many Lords to serve no wonder if we differed for no man can serve two Masters Mat. 6.24 Zeph. 3.9 much lesse many but seeing we have but one Lord to obey let us put one shoulder to his work Fifthly One Faith which is the Soul of our Souls One whether we understand it of the Doctrine of Faith which is beleived called in Athanasius his Confession the Catholique Faith of all Christians or of the Gift of Faith whereby we believe to Justification which Grace is but one and the same in all the Elect 2 Pet. 1.1 2 Pet. 1.1 Tit. 1.4 and therefore called the common Faith Tit. 1.4 for that all Beleivers do by one and the same Faith believe in one and the same Christ As there is but one Church in the Faith so but one Faith in the Church Una fides specie non una numero One Faith in nature not one in number One ratione Objecti which is Christ not one ratione Subjecti For every Believer hath his own Faith Hab. 2.4 Hab. 2.4 Mar. 5.34 And so there are as many Faiths as there are Beleivers We may say of Faiths as of Faces Facies non omnibus una Non diversa tamen One Light many Raies one Fountain many Streams This Faith being but one we should therefore study to keep the unity of it in the bond of Love and so compose our Affections as that we may go out with one heart and one mind in the profession of it We can do nothing saith the Apostle against the truth but for the truth 2 Cor. 13.8 2 Cor. 13.8 So long as there is found agreement in fundamental truths betwixt us and dissenting Brethren it shall be our wisdom to silence our disputes and leave off wranglings about matters meerly notionall and curious But if in case this One Faith which was once for all given to the Saints be resisted by gainsayers then it is our duty to contend for it Jude v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are required Jud. ver 3. and conflict one after another as the word signifies Sixthly One Baptism which is the Seal of the aforesaid Faith The Apostle indeed elsewhere speaks of Baptisms Heb. 6.2 Expâ—ained Heb. 6.2 as if there were more then one but the Apostle there either puts one number for another the Plural for the Singular as we find it â—ometimes put so some conceive Or because certain times were appointed for Baptism as Easter and Whitsontide so others or in regard of the three Immersions that were used in Baptism to signify the Trinity for the party baptized was wont to be three times dipped in the water and therefore he might call it Baptisms or dippings Or else by way of Allusion to the manifold washings or Baptisms under the Law and so by Baptisms is meant that Doctrine which teacheth the cessation of them and the use of one Baptizing only instituted by Christ and so the rest abolished Or else it is to be understood of the Outward and Inward Washing which the Schools call Baptismum Flaminis Fluminis The Baptism of Water and of the Spirit that Washing af Regeneration Tit. 3.5 and the renewing of the holy Ghost Tit. 3.5 The
it was not without a Mystery that God commanded Noah to make it Gen. 6.14 not of unfruitful but fruitful Trees of Gopher wood which some conceive to be the Turpentine Tree which bears a berry Others the most excellent kind of Cedar And so that other Ark which was a Testimony of his presence must be made of Shittim wood Exod. 25.10 which Vatablus and Junius understood to be the fruitfullest amongst all Cedars Trees of an unfruitful kind are not for God's house and building Let not this Observation passe without some profitable Use The Heathens of old were Idolatrous Vse in multiplying gods to themselves even to the number of thirty thousand saith Hesiod whatever they best liked that they created a god and so of whatever they most feared Of a Clap of Thunder they made a Jupiter of a Tempest at Sea they made a Neptune of an Earth-quake they made a Pluto c. And to these their created gods they erected Temples Altars and consecrated the goodlyest and fairest Trees that they met withall which antient practise of dedicating this and that kind of Tree to several gods as proper and peculiar to them was alwayes observed saith Pliny and yet remaineth to this day Plin. Lib. 12. c. 1. Thence Lucian took occasion to deride the practise of those times feigning their Idol-gods to sit in Parliament and every one making choyce of that Tree which he most fancied Jupiter makes choyce of the Oake for its strength Apollo of the Bay Tree for its greenness Neptune of the Poplar for its length Juno of the Eglantine for its sweetnesse Venus of the Myrtle Tree for its beauty Minerva sitting by demanded of her Father Jupiter what might be the reason that seeing there were so many fruitful Trees they all made choyce of those Trees which were fruitlesse he answered her Ne videamur fructu honorē vendere that we may not be thought to chaffer our honour away for fruit well said Minerva do you what you please I for my part make choyce of the Olive for its fattnesse and fruitfulnesse All commended her choyce and were ashamed at their own folly This you 'l say is but a fiction and it is no other but it discovered the folly of men of that generation and so it may do of ours In elections and choyces fruitful Trees are least of all regarded The Ambitious he seeks after unprofitable honour high place Rule and Government and would be advanced above the rest of his Brethren he affects the Cypresse for its tallnesse A Tree that great men much esteem of and nourish in their walkes but it is hardly made to grow and when it is come up the fruit is good for nothing the Leavs of it are bitter Plin. Lib. 16. c. 33. the Scent strong neither is the shade thereof wholesome The young Gallant is for the double-coloured Poplar all for forme and complement Oh! there is much of a Gentleman in that the leaves of this Tree are soft and full of down which soon flyes away like the down of the Thistle into the Aire this Tree is an Emblem of Dissimulation The flattering Courtier likes well the clasping Ivie which yet is an enemy to all Trees and Plants it undermineth walls and is good onely to harbour Serpents and venomous Creatures insomuch that Pliny wonders it should be honoured by any or counted of any worth and yet Heathen Emperours have used to make them Garlands of it and weare them on their Heads Rehoboam too much affected these Ivie codds 1 King 12.8 1 King 12.8 And it is the fault of greatnesse The covetous worlding preferrs the Ash to all other Trees he loves to bear the Keyes and delight in being the Jaylor of his wealth The Body and bulk of this Tree is hard and tough and the leaves unwholesome to any Beast that doth not chew the cudd Plin. Lib. 16. c. 13. In short some choose for beauty some for sweetnesse some for greatnesse some for greennesse but where is He or She that makes Minerva's choyce to choose for fruitfulnesse As Samuel said of the Sons of Ishai one having a goodly stature another a goodly countenance Surely now the Lord's annointed is before me 1 Sam. 16.6 So we think of these goodly and tall Trees but fruitlesse in grace if Honour comes Wealth comes Beauty comes c. This is the anoynted of the Lord this must be he Vers 7. But God seeth not as man seeth man looketh on the outward appearance but the Lord looketh on the heart as was told Samuel And seeing as we have heard in the former Doctrine we are all of us one and other Trees Use 2 either fruitful or fruitlesse it concerns us nearly to see that we be of a bearing kind Trees that are not for fruit will be for fire as hereafter in due place God assisting you shall hear Thou mayst be a tall Elme a sturdy Oake a fast-growing Willow a sappie Sycamore and be suffered to grow in the Fields and Forrests B. B. Hall in the Ditches and Hedgtows of the World you may spread far and shoot up fast shade well and shew fair but if you be barren and not of a fruitful kind you are not for the Vineyard of the Lord there growes none but Vines and Figg-Trees Olives and Pomegranates But are not all that come from the Loynes of Adam Object of a fruitful kind and apt to bear They are so Resp But man is to be considered in a three-fold estate 1. In the state of his Integrity 2. of Corruption 3. of Restauration The former is that estate wherein he was at first created after the Image of God in which estate he was perfectly happy and had ability to do whatsoever his Creatour should require of him and might be compared to those Trees of Paradise richly loaden at their first creation alwayes bearing fruit fresh and ripe and in that respect our blessed Saviour might curse that Figg-Tree which stood in the way fruitlesse Mark 11.13 albeit the Text sayth the time of Figgs was not yet for that came through the sin of man had he stood in his Integrity Figgs would have bin upon it but from this happy estate man soon fell And now consider man as fallen in Adam and so he is a Figg-Tree still but a wild one Look upon him Philosophically in genere Entis in respect of his natural endowments and abilities as he is a reasonable Creature hath an Immortal soul endowed with Noble faculties of Understanding Will Memory Conscience c. and is capable of Divine Objects and hath a Body which is a fit Instrument for his soul to act by Thus he stands yet as a Figg-Tree and is of a bearing kind for without these natural abilities he were not capable of grace were he a Stone or Logg and wanted Reason he were not to be wrought upon What Philosophy often saith Nihil in Intellectu quod non prius in
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
Judg. 9.10 which every Tree must bring forth according to its kind As the Olive Tree hath its fatnesse the Figg Tree his sweetnesse The Vine his Wine that cheareth God and man So every Christian hath his proper fruit whereby he must be known in that Calling wherein God hath set him A King saith Austin serveth God after one sort as he is a man Aug. Epist 50. after another sort as he is a King As he is a Man he serveth him by living faithfully as he is a King by making Lawes for the keeping of his Subjects in peace and tranquility And so it may be said of God's whole Houshold and Family each one oweth a service to God after one sort in the generall fruit of holynesse and after another in the proper fruits of our particular Callings and Stations Whence it is that that may be good in one that is not in another as appears by two remarkable Instances 2 Sam. 6.6 Num. 18.3 1 Chro. 13.10 The one of Uzzah who it is likely out of good intent put his hand to the Ark to stay it when it tottered and was like to fall This was not his Fruit none might touch the Ark but the Levites onely therefore God was displeased with it and smote him for it so that he dyed presently before the Lord 1 Chron. 13.10 The other Instance is in King Vzziah who went into the Temple to burn Incense upon the Altar of Incense 2 Chro. 26.16 This was not his Fruit it appertained not to him to do it but to the Priests the Sons of Aaron as Azariah told him Ver. 18. 2 Chron. 26.18 and therefore it made not for his honour for he was immediately struck with Leprosy which appeared in his forehead to his shame Ver. 19.20 insomuch that he was thereupon thrust out of the Temple for a Leper It is not enough then that our works are such as beseem Repentance in the general but they must be such as have a due respect unto the performance of those things which we are called unto in our Repentance Isa 1.16 17. Luk. 4.12 13 14. Isa 1.16 17. Luk. 4.12 13 14. As it must be proper fruit so it must be seasonable It is said of the godly man that he bringeth forth his fruit in his season Psal 1.3 Eccl. 3.11 Pro. 25.11 Psal 1.3 Every thing is beautifull in its season A word spoke much more deed done in due season is like Apples of Gold with pictures of Silver Prov. 25.11 Then is our Fruit ripe pleasant profitable and acceptable when it is well timed for want of this it rotts and putrifies as doth the untimely fruit of all Hypocrites Nor may the Place be altogether neglected For as King Theodorick speaketh in Cassiodore Aptum est omne boâ—â—â— locis suis et laudabilia quaque sordescunt nisi congrnâ sede potiantur Cassio lib. 5. Var. 22. Joh. 2.14 15. every good thing is proper in its place and all things praise-worthy lose their commendation unlesse they do injoy their proper seat Buying and selling is good but not in the Temple as appears Joh. 2.14.15 Those Buyers and Sellers of Sheep and Oxen and Mony changers did no other then what might lawfully be done in providing Sacrifices ready for those who came from farr and in exchanging Gold for Silver great pieces for smaller strange coyne for mony current in that place Their fault was that they did all this in the Temple and encroached upon a place consecrated to God which they prophaned with their merchandise in which regard Christ whipt them â—ut like Doggs and that upon this ground Isa 56.7 Mat. 21.13 my House shall be called a House of Prayer And thus you see of what Quality our Fruit must be that it may be accepted Now for the Quantity of it our Fruit must be full the want of this was objected to the Church of Sardis Revel 3.2 Rev. 3.2 And St. Paul's prayer on the Philippians behalf was that they might be filled with the fruits of Righteousnesse Phil. 1.11 Phil. 1.11 Now our fruits may be said to be full when like that Tree of Life mentioned Rev. 22.2 Cant. 7.13 Revel 22.2 we bear twelve manner of Fruits and as we read in Cant. 7.13 all kind of sweet Fruits old an new when we manifest in our lives every grace of the Spirit as well as any and make conscience of every Christian duty as well as of any when every member of the Body power and faculty of the soul Jam. 3.17 is laden with Fruit no branch empty Jam. 3.17 Secondly When our Fruits are answerable to the means and cost bestowed on us The want of this was blamed in the Hebrews Heb. 5.12 Cap. 5.12 Of which more hereafter Thirdly When our works are finished they they are full Act. 9.36 Till then they are not ripe nor have they attained to perfect fulnesse Acts 9.36 And thus much of the first Patricular I propounded Now to the second the Meanes that must be used that the Fruit we bear may be thus Qualified and so First Get to be engrafted into a lively stock that is into Christ He is the Noble Stock into which all the Plants of Paradise must be set and engrafted Rom. 7.4 Colos 2.7 Joh. 15.4 Numb 17.8 Luke 23.39 43. Rom. 7.4 Colos 2.7 without him we can do nothing John 15.4 but being once set in Him were we as dry as Aarons withered Rod we shall presently be charged into a flourishing and fruitful Tree as was the Thief converted on the Crosse Luke 23.39 43. Who no sooner took hold on Christ but presently became another man manifesting the fruits of his engrafting in believing confessing giving testimony of Christ's Innocency reproving his fellow Offender for his Blasphemy He is his own accuser and humbly desireth to be remembred in mercy Secondly Earnestly beg the spirit of God whereby the sap may be conveyed from the Root Rom 8.9 Eph. 2.22 Rom. 8.11 Eph 3.16 1 Thes 5.23 into every branch without it we can have no communion with Chrst Rom. 8.9 Ephes 2.22 by it we shall be quickened Rom. 8.11 and strenghened to every good work and action Ephe. 3.16 Sanctified throughout in body in soul and in spirit 1. Thes 5.23 If the Clouds be full they will powre forth Rain upon the Earth saith Solomon Eccles 11.3 So it a man be thus enriched with the spirit of grace he cannot but be fruitful Eccles 11.3 For as Christ and his Spirit are not sundred so cannot the Spirit be sundred from the fruits of the Spirit which are those mentioned Love Joy Peace Gal. 5.22.23 Long-suffering c. Now by fervent and faithful prayer unto God the Spirit may be obtained Luke 11.13 being accompanied with careful and conscionable hearing of the word Luke 11.13 Act. 10.44 Acts 10.44 Thirdly Look that there be store of suckers and feeders about the Root these
are they you know that by spreading themselves this way and that way gather strength and nourishment to the Tree and every branch thereof whereby it becomes fruitful Holy affections Love Joy desire Fear Grief c. These are the feeders of the Soul and should draw nourishment unto it from every one of Gods Ordinances from the Word Read or Preached Sacraments administred and from all Providential Administrations whether of Mercy or Judgment David was aboundant this way as appears in the whole Book of the Psalms especially in Psal 119. where we may find in every verse almost he catcheth hold on Mercies Judgments Psal 119. Promises Threatnings as the Ivye catcheth hold with its claw on every twigg to climb up to its stature Fourthly Preserve the Bark let not that be peeled off from the Tree It is threatned as a soare Judgment against Israel that the Figg-Tree should be barked with the teeth of noysome Creatures that God would send into their Land to punish them insomuch that the boughes thereof should be left white Joel 1.7 Joel 1.7 To be left white without bark was an indication of a speedy withering That bough that lies open without bark saith Gregory on that place looks white but perisheth Thy conscience is like the Bark of the Figg Tree presumptuous sins are like those Creatures that peel off the bark beware of them for by them the conscience is wasted and consumed as iron is by rust We sin too much through ignorance and infirmity but when we sin wilfully and presumptuously against knowledge and the light of conscience our boughes will soon wax white How frequent is it to see men that lose a good conscience with it to lose their gifts 1 Tim. 1.19 If the Ship of conscience wrack 〈…〉 the Merchandise of Faith will soon suffer wrack Our outward actions as well as affections may have a colour of good as white is of Innocency but our bark being pilled it is no good whitenesse but an indication of a perishing condition without a good conscience all our actions yea our best performances are so far from goodnesse and acceptance that they are abominable and distasteful unto God our Affections and outward Actions may have a colour of good but all is defiled before God Tit. 1.15 Tit. 1.15 the conscience being defiled it defiles all it meddles with Hence David prayed so earnestly to be kept from this barking of his boughes by any such sins Psal 19.13 The like care had Paul Psal 19.13 Acts 23.1 Acts 23.1 That for the time past and for the time present and future he did exercise himself to have a conscience void of offence towards God and towards Men Acts 24.16 Act. 24.16 And in so doing we shall grow in the fruit of Righteousnesse and have cause to rejoyce in our fruitfulnesse 2 Cor. 1.12 2 Cor. 1.12 Heb. 13.8 Prov. 21.8 Phil. 1.10 Conscience is our Paradise there cut Trees will thrive we shall live honestly Heb. 13.8 Work Righteousnesse Prov. 21.8 and walk without giving offence Phil. 1. 10. Fifthly Be frequent and aboundant in the exercises of mortification Bare the Tree about the Root cast away all loose earth withdraw thy soul from all worldly stayes and comforts when the world hath left us naked and destitute of her vain succours we shall then take faster hold on Christ our Saviour in whom the Fatherlesse find mercy Hos 14 3. lopp off all superfluous twiggs and excremental branches which steal away the nourishment that should maintain the Tree Jam. 1.21 Jam. 1.21 get a humble and a tender heart the hard and stony heart suffers not the seed to take Root Mat. 13.4 Math. 13.4 For this end make good use of all Crosses and Afflictions let them cause thee to acknowledge thy sins and break thy heart in the sight of God beseech him that thou being exercised under them maist at length bring forth the quiet fruit of Righteousnesse Heb. 12.11 Heb. 12.11 Weed often and do it on thy knees as weeders do this is the way to be fruitful Sixthly and Lastly To all this the Influence of Heaven must be added else no Fruit can be expected as before hath been shewed The Heavens must hear the Earth Hos 2.21 The beames of the Sun of Righteousnesse shining in his Church Hos 2.21 must warm and cherish us Mal. 4.2 The former and latter raine must moysten us Joel 2.23 Mal. 4.2 Joel 2.23 Cant. 4.16 Psal 65.10 The winds of Gods spirit must blow on us to quicken us Cant. 4.14 This is the way to have fattnesse drop down upon us Psal 65.10 As for those who delight to live in the shade and shelter their souls from the influence of Heaven that withdraw their hearts from the directions and comforts of an effectual and painful Ministery let not such ever look to become fruitful And so much of the second Particular that I propounded to you Now to the third and last which is the Motives to stiâ—r us up to the using of these meanes that we may bring forth fruit so qualified as hath bin declared and they are many Some respect God some his Gospel some Man others the Creature In regard of God we ought to be fruitful First for that he hath deserved it Secondly he seeks for it Thirdly and when he finds it he counts himself honoured and glorified by it First He hath deserved Fruit from us in that he hath bought us at a dear rate from our vain conversation 1 Pet. 1.18 Luke 1.75 Tit. 2.14 Joh. 15.16 to serve Him all our dayes in Holinesse and Righteousnesse He hath chosen us to be a Peculiar People unto himself zealous of good Works and made choyce of us before others that we should be Fruitful and that our Fruit should abide and abound Eph. 2.10 He hath made us his own work nauship by the effectual calling of grace and created us to good works to walk in them He hath planted us Isa 5. hedged us about manured us watered us with the sweet dews of his Word and Gospel from Heaven trimmed us with his pruning book of Judgments and Corrections And what could he do more for us that he hath not done And what can he expect lesse from us towards all his paines and travails with us then Fruit He that sowes sowes in hope saith the Apostle 1 Cor. 9.7 God hath set in hope planted in hope watered in hope of some answerable return and shall it be denyed or canst thou imagine that God hath took all this paines with thee and bestowed all this cost upon thee that thou shouldst bear green boughes or gay blossome somes onely Indeed leaves come of the seed and chaff from the kernel but doth any man plant for leaves and sow for chaff you know it is fruit that they look for Had it not bin for that thou hadst bin no Tree Fruit was that for which thou wert set and
one is to be in ill Company To converse with the World leaves filth and soyle upon us as when we are amongst Collier but to converse with God which our Calling requires leaves a sweet smell of Heaven behind and a dye and colour of another World which cannot be rubbed off To hear a Minister discourse of the Earth and things Earthly to talk loosely and carnally gives great cause of suspition that such a one is very seldom in converse with God at least hath not bin lately with him Here is a Vaile indeed before the face that should shine but whether the face of such or vail of such is most hated of God is questionable Use 2 You that are our Hearers should be instructed and advised from hence to resort unto God's Ministers and take counsel of them and be directed by them in the things of God We are all sick of an Athenian humour and doate on nothing more then secrets and are very inquisitive after the knowledge of Sâ—ate affaires Resort unto your faithful Pastors and Dressers advise with them they can and will acquaint you with such secrets as no wit of man is able to find out no affoardment of Nature no Mystery of Art no Secretary of State can reveale and make known unto you Christ that had it from his Father hath revealed it unto them that they might discover it unto you We speak the wisdom of God in a Mystery saith the Apostle even the hidden wisdom 1 Cor. 2.7 8. which none of the Princes of the World knew this is that which God is pleased to make known by our Ministery In all our doubts about soul affaires resort to them for Resolution Without controversie 1 Tim. 3.16 great is the mystery of godliness saith the Apostle 1 Tim. 3.16 the mystery of godlinesse should be without controversie yet a World of controversies have risen about it many of which every Christian is not bound to trouble himself withall for without all controversie there are many in Heaven that never studyed controversies notwithstanding there is none that hath a care to know God's will but shall have occasion to question much about what they read and hear as did the disciples often And it is very necessary to seek for Resolution in such cases Mar. 4.10 7 17 10 10. Luk 3.10 14. Act. 8.34 1 Cor. 2.16 Isa 21.11 12. Now to whom shall we go but unto such as God hath revealed himself unto Who hath known the mind of the Lord that he might instruct him But we have the mind of Christ In matters of Danger as well as Doubt advise with these and take warning from them Watchman what of the Night Watchman what of the Night they can tell you the morning cometh and also the night and they will rightly advise you If you will enquire indeed enquire you Return and come Isa 21.11 12. These stand upon the Watch-Tower and questionless if they be not asleep see more then those that stand below in the Valley 1 King 18.44 Had any other then Elijah seen from Carmel a Cloud arising about an hands breadth they could not have warned of a storm coming but the finest tempers are most sensible of change of weather But Ministers have not such certain knowledge of the mind of God as formerly the Prophets and Apostles had Object to whom God did infallibly make known his mind nor that Familiar access unto him It is true that in these dayes we have not that open access to God which the Prophets had Resp to receive immediate instructions from his own mouth But we have saith St. Peter a more sure word namely the holy Scriptures given by inspiration of God 1 Per. 1 19. 2 Tim. 3.16 And these shew what sins do most offend God and soonest pull down Vengance from God And in particular what sins they are that cause God to punish with Sword Famine and Pestilence On which ground many of God's Ministers observing the sins of this Nation foretold that which we have felt to our cost albeit they were but little regarded which had they bin we should not have sustained or gained this loss as St. Paul said to the Centurion Acts 27.21 And yet they tell us Acts 27.21 that unless we Repent of our evil wayes heavier things will befall us then yet have done One wo is past Rev. 9.12 but two woes more there are to come for God will not be out-mastered Make not a mock at their warnings as the old World did at Noahs and Lot's Friends at his A friend knows by the very looks and gesture of his Friend Numb 16.46 Veritas loquendi grande praesagit malum Lactan Instir l. 4. c. 26. Vives de caus Artic. corrupt lib. 1. Exod. 10.7 Jer. 11.7 19 21. what a stranger or an enemy knows but by his actions So it was with Moses Numb 16.46 And so it is with God's faithful Ministers out of the acquaintance that they have with their Masters proceedings they know that evil is intended against us I know what Lactantius spake of his times our times have verified Truth doth presage great evil to the speaker And that of Vives is most true Men dare not speak what you are bound to know It is dangerous to teach what is honest to learn if they speak truth to this wicked Generation they must look to be questioned for their Liberties it may be lives as other of Gods Prophets have bin before them If they foreâ—ell Judgments they shall be accused as the Authors of them Exod. 10.7 As if the bathing of the Ducks in a Pond were the cause of that fowl weather which follows after And hence it is that some timerous Watchmen become Consonants their people are as the Vowels whose sound they follow But this may not be When the people would needs go up Moses would not stirr a foot Numb 14.42 for that the Cloud stirred not nor may we consent where the word warrants not Should we approve your wicked wayes and sinful undertakings or not reprove them Judgment would be never the further off from us nor you but come on more swiftly Hear a Story There was a City which stood in some fâ—ar of a Neighbouring Enemy It was often given out to the terror oâ— the Citizens that the Enemy was at hand but it proved not so whereupon Command was given upon pain of death that none should dare to speak any more in that kind and raise up such rumours as the approach of an enemy Not long after the Enemy came indeed besieged assaulted and sacked the Town And this Epitaph was made upon the Ruins of it Here stood a Town that was destroyed with silence When people say to their Prophets Prophesie not unto us Mic. 2.6 they are near to ruine It is dangerous when a City is in hazzard to tye up the Alarum Bell to be regardless of the watchmans warnings and take no notice of the firing
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
their wills to serve their lusts and brutish appetites Time shall be one of the principal accusers and be called to bring in her Evidence Come Time will God say look upon the Prisoner at the Barr Dost thou know that Man that Woman Yea Lord very well I have bin acquainted with â—hem and served them by thy appointment all their life for 30 40 50 60 years more or lesse Well speak Time what canst thou say against them How hast thou bin used by them speak truly and freely c. Great God and most Righteous Judge Thou didst appoint me to attend on them and to furnish them with opportunities for their souls good and to call on them to hear to read to pray daylie besides the seaventh part reserved to be wholly imployed this way but I have bin wasted and consumed by them in serving of their several lusts sometimes I was spent in sluggish idlenesse and sottishnesse Complaint was often made of a want in Me for the performance of what thou requiredst to be â—one when I was mis-spent and abused So many years were consumed in vain sports idle company superfluous feeding and sleeping whole nights in playing and gaming and yet not one hour all being put together in a year that was spent in praying and calling on thy Name most part of my Service they employed in hunâ—ing after the Worâ—d in vile courses of prophanesse and filthinesse and doing mischief in getting and going to Hell which had I bin empâ—oyed rightly they might with far lesse trouble have done much good anâ— attained happinesse and glory Few hours nay few minutes was I employed in seeking thy glory doing good to others or working out the Salvation of his Soul Besides Lord this I can further say Nay Time Thou hast said enough Now what canst thou say poor Soul what wilt thou pâ—ead in this case Why it may be thou wilt pâ—ead I have indeed spent my time idâ—y and sinfully but I expected that time would have continued longer with me and then I would have improved it better And will this plea stand thee in any stead Think I beseech you of the day of reckoning for time mispent and that in time ninthly and Lastly Consider what a stamp both of honour and disgrace the Holy Ghost puts upon such as use or use not the time that God hath allotted for doing of good Such as have used their time aright and layd hold of opportunitiâ—s offered they are eâ—teemed wise and understanding men Eccles 8.1 5. Explained Who iâ— as the wise man saith Solomon Eccles 8.1 that is What Creature under Heaven is so excellent as the wise man is none to be compared to him Now who this wise man is he shews in the words foâ—lowing and exemplifies it in sundry Points whiâ—h require great wisdom and then determines vers 5. The heart of the wise man discerneth both Time and Judgment he discerneth the time when every thing should be done and the best way how it should be done Deut. 32.19 Psal 90.12 1 Châ—on 12.32 Est 1.13 This wisdom Moses wished on Israel's behalf Deut. 32.19 And prayed for Psal 90.12 And for this were the Sons of Isachar highly commended 1 Chron. 12.32 they were men that had understanding of the times to know what Israel ought to do So Ahashuerosh his Counsellors are â—tyled wise men because they knew the times Esther 1.13 that is they could order things fittly to the times and that justly according to the Law and were able to order all businesses and affaires accordingly Eph. 5.15 And this St. Paul likewise counts wisdomâ— as aâ— pears by that advice of his Eph. 5.15 Walk Circumspectly not as fools but as wise men redeeming the time because the dayes are evil as if he shouâ—d have said If you hâ—ve once learned to redeâ—m your time in thâ—se sinful dayes you shall shew your selves to bâ— truly wise and not fools For on the contrary such disrespect and scorn doth the Scripture cast on those as want this wisdom Folly is with them that have such a price as Time put into their hands Prov. 17.16 but have not a heart to make the right uâ—e thereof How do ye say We are wise saith God to the Jews yea to the learnedeâ—â— of them by his Prophet Jeremiah Jer. 8.8 That is Jer. 8.8 Enlightned how can ye say it for shame with what face can you speak it And why so Surely for that they were more brutish and ignorant in laying hold on time and opportunity than meer Animals The Stork in the Aire knows her appointed Time and the Turtle and the Crane and the Swallow obâ—erve the time of their coming Vers 7 but this People saith God knows not the Judgment of the Lord vers 7. And for ignorance and neglect of this our Saviour brands the Scrâ—bes and Pharisees those learned Doctors of the Law for Hypocrites Math. 16.1 5. for that they did not Discern the signes of the Times Math. 16.1 2 3 4. They could Prognosâ—icate faire or foul weather by the face of the Sky but they could not by those clear Predictions of the Prophets and the miraculous demonstration of Christ's Power discern the time of Christ's coming into the World who was sent for the salvation of mankind nor what this time called for at their hands and therein they shewed themselves no better then a Company of Hypocritical fools and so he left them Thus you see how God esteems of the one and other If then you would shâ—w your selves truly wise and not have the fools-Capp put upon your heads make the right use of that time which God affoards you for your good Many more Motives I might bring that have much weight in them to quicken your dullnesse and hasten your endeavours in making use of your time As from the practise of the Heathens Titus Vespasian cryed out Amici diem perdidi for as much as no man had received benefit by him that day And from the Practise of worldly men who watch for all Tides waite for all Times Sayl by all Winds Court all opportunities and greedily catch and thirstily use them to promote thâ—ir ends Yea from the Devil himself Rev. 12.12 who is busie because he knowes his time to be short But I desire not to say all that I might say to this Point but enough and enough hath bin said If by all that hath bin said any of you be wrought upon to husband the time of your â—â—nding in Gods Vineyard better then heretofore you have done Remembring that the time of this life is not for the Body but for the Soul and for Her onely was it assigned and appointed Let not then thy Body bereave thy Soul of that time which belongeth to it for its welfare but for thy Soul 's good abridge thy Body rather of what it craves Should some speciall friend or great man come to take up his Quaâ—ters in our House we are content for a time
amiably upon thee when thou comest into his presence Doth he vouchsafe to meet thee and cause the light of his Countenance to shine upon thee Doth he speak unto thee as he doth unto his Peace Psal 85.8 Psal 85.8 Doth he not rather hide his face from thee and witâ—draw himself his favour and his loving kindnesse insomuch that thou findest no sweetnesse no comfort in the performance of holy Duties no work of his blessed spirit in quickening strengthning comforting of thee If so thou mayst justly fear that thou art already cast forth and spiritually excommunicated from having fellowship with God from Christ and from the blessed spirit of grace and hast great cause to cry out with David Psal 22.1 My God My God Psal 22.1 Why hast thou forsaken me Again art thou not a withered Christian strangely altered in thy Judgment from what thou wert Thou formerly esteemedst the Church of England to be the true Church of Christ Her Ministers true Ministers lawfully sent and called the Word by them taught thou receivedst as the Word of God himself 1 Thes 2.13 Sacraments by them administred as being of Divine institution not of Humane invention but now it is otherwise with thee Thy Mother whose Womb bare thee and whose papps have given thee suck thou now defamest esteemest Her for a strumpet albeit She be thy Mother Her Servants the Ministers of the Word and Sacraments are in thy account Antichristian the Ordinances but Mens traditions and as much good may be got thou thinkest by the hearing of a Cobler or Tinker in a Stable as by hearing any of these Ministers in a Steeple house as thou termest it Are not thy Affections to holy Dutyes growen cold and chill like David in his old age no heat in them 2 King 1.1 Luke 24.32 Thou Hearest Readest Prayest c. but without aâ—â— Life or Spirit In former times thy spirit did even burn within thee and was stirred up with indignation against Swearing Sabbath-breaking and open prophanesse Now thou art of Gallio's temper Act. 18.17 and art come to a state of Neutrality and canst disgest it well enough to hear and see these yea and greater abominations then these And is there not a manifest withering in thy life and whole conversation Thou seemed'st to be strict in thy wayes now art waxed loose and carelesse Thou wert seemingly careful of sanctifying the Sabbath now all care of that is layd aside as a matter meerly ceremoniall Family Duties wholly omitted if not scorned and derided Thy green leaves are withered so that comparing what thou art to what thou hast bin it may be said of thee what the Disciples said of the Figg-Tree that Christ had cursed Mat. 21.20 Mat. 21.20 Good Lord Master how soon is it withered Lastly Art thou not in the number of those that separatest they self from the publique Assembly and joynest to the society of Seducers Hast thou not bin carryed away with Schism or Heresie or some strange fantastical opinion or other and so art bound up in the same bundle with Sectaries as Anabaptists Quakers Seekers and such like and joyned with them as members of their congregated Churches If thou hast not proceeded so far yet expect that this will follow as a just Judgment of God upon thy withering if thou repent not and after such a faggorting and binding up what can be expected but the fire and such withered and dryed Trees will make the fiercest and hottest fire Nah. 1.10 because they are most seared and as fuell fully dry Nah. 1.10 Vse 3 Wouldst thou then be out of fear of this dreadful Sentence as the Apostle speaking of higher Powers then do that which is good Rom. 13.3 and bring forth the Fruit of a godly Life for this sentence is not a terror to the good and fruitful Christian but to the bad and barren Barrenness of the Womb was ever held amongst the Jews for a Curse and a Reproach For a Curse So Michol was punished for her scoffing as Davids devotion and Abimilech was plagued for taking away Abraham's wife from him 2 Sam. 6.23 so saith the Text the Lord had fast closed up all the Wombs of Abimilechs house because of Sarah Abraham's wife But upon Abrahams prayer God healed Abimilech and his Wife Gen. 20.17 18. and his Mayd-Servants and they bare Children Gen. 20.17 18. Give them O Lord what wilt thou give them give them a miscarrying Womb and dry Breasts Hos 9.14 Explained Paraeus in loc saith the Prophet concerning Ephraim Hos 9.14 which words howbeit they are uttered by way of Intercession and not of Imprecation out of affection to that People and not out of indignation against them he preferring the lesse evil before the greater the miscarrying Womb and dry Breast before the bringing forth of Children and nourishing of them up to Idolatry and slaughter yet it implyes that it was a Judgment to be barren albeit far lesse then that which was foretold by the Prophet that should befall Ephraim that he should bring forth Children unto the murtherer that is they should fall under the hand of a murthering Enemy And as it was esteemed for a Curse amongst them so likewiâ—e it was a shame and a reproach as the Mother of the Baptist intimates in that saying of hers Luk. 1.25 Luke 1.25 Thus hath the Lord dealt with me in the dayes wherein he looked on me to take away my reproach from amongst men albeit since the coming of Christ we have not the same opinion of it nor the same reason But the barrennesse of the Womb is nothing being compared with the Curse and Plague of a dry and barren heart albeit by many lesse respected who being barren can cry out with Rachel Gen. 30.2 Give me Children or else I dye but thorgh the Heart be barren of grace and the life of good works upon which death will inevitably follow there is little or no complaint made of that Hannah bitterly lamented the barrenness of her body 1 Sam. 1.7 insomuch that she did neither eat nor drink nor had she any heart to go up unto the Temple to offer sacrifice how then can any barren soul eat or drink with a merry heart being not onely near unto Cursing as the Apostle speaketh but under it as Damocles one of Dionysius his Parasites was under the glittering Sword which hung over his head only by a bristle of a Horse's upper lip as he sat in the midst of his choysest delicates Heb. 6.8 Solomon tells us that a barren Womb is one of the four things that cryes out Give give and is never satisfied Prov. 30.15 16. I would we could add this as the fifth the barren heart Lord God What wilt thou give me seeing I go Childlesse said Abraham to God Gen. 15.2 Gen. 15.2 The want of that did put his mouth so out of taste that he could relish nothing not his Victory mentioned
Isa 1.14 24 7 13 43 24. Amos 2.13 Mich. 6.3 24 7 13 43 24. Amos 2.13 God complaines of their burthen they are cumbersome unto him he finds a pressure under them he is dishonoured by them and cannot long endure it Sixthly The Dressers of the Vineyard are burthened and cumbered by them Christ the Principal Dresser laments the barrennesse of Jerusalem Luke 19.41 Math. 23.34 Joh. 11.38 Luke 19.41 Math. 23.24 Joh. 11.38 Rom. 9.1 2 10 16. Heb. 13.17 Christ groaned as it seems under the Jews malice And the under-Dressers the Ministers of the Gospel they complain of it Rom. 9.1 2 10 16. Heb. 13.17 They are blamed shamed and discredited by them For as the thriving of the Flock is the glory of the Shepherd and the flourishing and fruitfulnesse of the Trees the praise of the Gardiner so on the contrary when things thrive not under their hands they suffer by it The Cynick spying a Boy unmannerly did strike his Master that did teach him So the Scribes and Pharisees told Christ of his Disciples fault as if it had tended to his Disgrace Thus do men of this Generation they lay the blame of barrennesse upon the Dressers Back as if it were onely their fault that the Tree is unfruitfull And so much let serve for the explication and confirmation of the Point Application followes Use 1 You may from hence be rightly informed who they are at this Day in Court City and Country that are the greatest troublers of Church and State and with whom the Vineyard of the Lord is most cumbred In the Primitive times the Christians were charged with all the troubles and calamities that did befall the people See my Exposition on the Parable of a Friend coming to his Friend at Mid-Night Pag. 239. If Sword Famine or Pestilence were amongst them or that Nilus did not keep her wonted bounds then Christianos ad Leones the Christians were the Cause thereof they must be cast unto the Lyons But this did not begin with them nor with them did it end Let Pharoah be asked the question Who cumbers Aegypt He will tell you that it is this Moses and Aaron the Messengers and Ministers of God they are the Incendiaries and Causes of all these Mutinies and Murmurings in the Kingdome Not Pharaoh nor his Sorcerers they must be over-looked Let Ahab be asked who it was that troubled Israel Exod. 5.4 5. he will tell you strait that it was not Ahab nor the Prophets of Baal but banished Elijah 1 King 18.17 that busie fellow that would be filling Peoples head 's with needlesse fears he it was that troubled all Let Amaziah the high Priest of Bethel be enquired of Who troubles the Court he will tell you that it was not Amaziah nor the flattering Sycophants of Court but Amos the Prophet and such like they conspire against the King's Life Amos 7.19 16. and will be prying into State-affaires nor will the Court be quiet till such be benished the Kings presence and forbid his Chappel Let Haman be demanded who it was that cumbered the Kings Provinces and he shall tell you that the Jews are they a People refractory to all good Laws Esth 3.8 they would not pay their Tax and Tribute nor was it for the King's profit to suffer them to live but for himself and his Comrades they aimed at the filling of his Treasury Ask once more Who troubles the City and you shall have some Rulers and others to wink at themselves and point at Paul and Silas Act. 16.20 and tell you that they are the men that trouble the City yea that turn the World upside down Nor shall some Tertullus be wanting Cap. 17.6 who with much Eloquence and Learning will charge Paul to be a pestilent fellow yea a botch or pestilence it self Acts 24.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a mover of sedition amongst the Jewes throughout the World c. And if you enquire of the Jews concerning the point in hand they will charge Christ himself to be an enemy to Caesar Luke 23.2 forbidding paying of Tribute to him and warn Pilate not to let him go for then he would shew himself no friend to Caesar Joh. 19.20 As it hath bin thus in all Ages so it is now in this last Age of the World Who are most charged as the Authors of our Churches miseries and Nations calamities but those who are most innocent Serpents and Draggons Woolves and Doggs are past-by and the Sheep and Lambs of the Flock Holy and Religious persons they are those that stand charged with England's troubles Oh! that we had more men of Elijah's spirit then the ungodly Ahabs of the World should be told to their faces It is Thou and thy Fathers House that troubles Israel Then should you that are of wicked Religion or of wicked Life 1 King 13.18 heart it with with both your ears that it is for your Idolatryes your Witch-crafts and Adulteries your drunkennesse Whoredoms and Blasphemies your mocking and deriding of godtinesse your despising of God's Ministers and persecuting of his Messengers c. that hath brought all these great evils upon us But albeit there want these in this World that dare tell you this yet there will not be wanting a Judge in another World who shall tell it you and prove it to your consciences that you were the Aehans that troubled Israel and for your so doing God will trouble you Jos 7.25 1 Thes 1.6 and it is a righteous thing with him so to do 2 Thes 1.6 Use 2 In the mean time let all such know as live unprofitably or wickedly and lewdly within the pale of the Church or that bring forth no fruit conducible to the Owners profit and common good of the Vineyard that they are no other than a burthen to the Earth that bears them and cumbersome to all that are about them It were happy if the injury of a wicked Liver could be confined to his own bosome that he only should fare the worse for his sins Ecel 9.18 But it is otherwise One Sinner destroyeth much good Eccles 9. ult Thou art not onely hurtful to thy self that is the least part of thy illness but likewise hurtful to the Place the Town Country City Family where thou inhabitest As Achan was to all Israel For his Trespasse in the accursed thing wrath fell on all the Congregation of Israel That man perished not alone in his Iniquity Jos 22.20 Jos 22.20 He is an ill Member for which all the Body fares the worse All fare the worse for thee Isa 14.20 that are about thee Read Isa 14.20 Thou hast destroyed thy Land and laid it desolate and apply it to thy self It is said of some that they are kind men harmlesse Souls As they do no good so they do no harm to their neighbours and that they are enemies to none but themselves c.
with me and I will pay thee all Secondly God's mercy in bearing and sparing an unprofitable People haâ—h alwayes bin acknowledged for a special mercy Psal 103.8 9 10. Neh. 9.17 Rev. 2.21 Reas 1. Psal 103.8 9 10. Neh. 9.17 And God himself aggravates Jesabel's sin in not profiting by so great a mercy Revel 2.21 This may be further evidenced unto us if we consider First Who it is that spares Secondly Who they are that are spared Thirdly the Fruit and effect of such a patient forbearance if the right use be thereof made For the First It is God that spares Who is infinitely Holy and hateth sin with a perfect hatred and being so it cannot but disquiet His Soul and vex Him to see it Isa 63.10 He is fretted with it Hab. 1.13 Isa 63.10 Ezek. 16.43 2 King 19.27 as we read Ezek. 16.43 Nor doth He spare through want of Information 2 King 19.27 The like may be said of every sinner He is every where within the hearing and the seeing of it He sees all the abomination that is committed under the Sun hears all the Oaths Blasphemies of those who set their mouths against Heaven Psal 73.9 Nor is He without Power to punish Nahum 1.3 It is not for want of that that He spares Psal 73.9 Nah. 1.3 2 Sam. 3.39 Isa 40.15 as David did the Sons of Zerviah They were too strong for him but we are not so for God All Nations of the Earth are but as the dust on the ballance but as drops of dew hanging on a bough the least touch of His hand will cause them to drop into the bâ—ttomlesse pit Job 36.18 And withall He is just and true Job 36.18 His Justice must be satisfied His Truth magnified as well as His Mercy Truth That pleads What is God but his Word And his Word is In the Day that thou eatest thou shall dye the Death Gen. 2.17 Ezek. 18.26 and again The Soul that sinneth shall dye for it Ezek. 18.20 Justice that baâ—ks Truth and urgeth that as God is true in his Word so righteous in his Works And shall not the Judge of all the World do right Gen. 18.25 Now what can be expected Gen. 18.15 can we think God should deny Himself and eat His Word Indeed God is merciful buâ— what can mercy do but step in and confesse that all that Truth and Justice speaks is right Onely it desires that the hand of Justice may a while be stayed and not strike the stroak perhaps the poor sinner may find out a way to satisfie both Truth and Justice and so escape Death by means of a Saviour Thus Patience and forbearance is as much as can be expected from God Who is Pure Powerful Just Merciful c. Secondly If we take notice of the State and Condition of the Person spared It will appear to be a mercy for what is a Sinner but a condemned Creature Eccles 8.11 Sentenced he is already and that openly for it is Enarrata sententia Eccles 8.11 a published a declared Sentence only Execution is deferred condemned he is by the Law which passed sentence on him so soon as ever he was born before he ever saw the Light of the Sun Gal. 3.10 Gal. 3.10 Rom. 5.12.14 And condemned by the Gospel too for not believing Rom. 5.12.14 Mar. 16.15 Joh. 3.18 Mark 16.16 Joh. 3.18 from which Sentence there is no Appeal to any higher Court Now what favour can a condemned man expect or any Friend desire on his behalf more then a Reprieve Great men could not obtain it from the hands of their Inferiours and if it be obtained upon much suite that Execution may be deferred for a few dayes it hath bin acknowledged for a high favour We read that in the dayes of Edward the sixth in the Lord Protector 's Expedition into Scotland of a Castle which when they understood they were not able to hold Out and that their Obstinacy had excluded all hope of Pardon they Petiâ—ioned that they might not presently be slain but have some time to recommend their Souls to God and then afterwards be hanged Life of Ed. 6. by Sir John Heywood This Respire being first obtained their Pardon did the more easily ensure saith the Historian And that is the third consideration the Fruit and Effect of such a patient forbearance which is Salvation as St. Peter shews 2 Pet. 3.15 that is 2 Pet. 3.15 it makes to Salvation It is the way to it the means of it and Argument for it Should God strike so soon as wickednesse is committed Who should come to Heaven Not one of us here present Si statim puniret Peccatores non haberet Confessores Aug. in Psal 102. but long since we should have bin in Hell Had God bin hasty to mark what is done amisse and have called us to an account in the days of our vanity Thousands have bin saved through God's patient forbearance Not a Penitent amongst us but must acknowledge that he owes his Salvation in a great measure to God's forbearance and patience And the great Clock of Time is still kept going for this very end and purpose that Salvation may be had and the number of God's Elect made up A time of Reprieval is therefore granted albeit Sentence be denounced that by using the means a Pardon may be obtained which God is ready to grant being humbly and sincerely sought unto To which end he giveth us his Word to direct us in the way The Church is the place where Salvation is to be found of it we must be made true members if ever we be saved His Works he affoards for helps His Ministers are our Intercessors All these accompany God's Patience whereby Salvation in the end comes to be attained And thus you have some good grounds for the Truth delivered viz. It is a great mercy for a sinner to be spared a while longer O! then Use 1 Let the Lord be exalted by us in respect of this his patience and forbearance of us Therefore hath the Lord waited that He may be gratious and therefore will He be exalted that he may have mercy saith the Prophet Isa 30.18 Isa 30.18 where the Prophet gives the Jews an account why the Lord suspended his Judgments and stayed his hand in not execuâ—ing those Judgments presently upon them Isa 36.3 13 14 16 17. which had bin long before threatned and foretold by Esay and others that should befall them and why He yet a while longer spared them the main reason was that he would be exalted in mercy in his appearing to be gratious to that People This then is the Duty that God expects from us and it concerns us as much as any People under Heaven with whom God hath born not only three years but more then so many score of years as hath bin before shewed you notwithstanding our manifold provocations The Prophet Ezekiel doth notably describe the Patience of
God by his laying first on the one side then on the other a long time together Ezek 4.4 First Ezek. 4.4 Explained he was commanded in Vision to lye on his left side 390 dayes with the in quity of the House of Israel portrayed upon a Tyle repre enting God's patience under the iniquity of the ten Tribes for 390 years answerable to so many dayes ever since their defection under Jeroboam Then when that was done a Figure what God had done for Israel he must turn him another while and lye upon his right side for 40 dayes representing thereby God's bearing with the iniquity of the House of Judah 40 years vers 6. Needs must this be very troublesome we cannot lye one night upon one side without turning of us but O the Infinite goodnesse and patience of an Almightly God! who hath lyen so long under the load of our Iniquities and we so far from easing him by our Repentance that he is enforced as it were to ease himself by turning from side to side from Mercies to Judgments from Judgments to Mercies 1 Tim. 2. proving if at any time or by any means we would ease him of the load of our sins under which he complains that he is pressed by our Repentance and Amendment of Life And albeit he hath shaked this Land soare Amos 2.13 with his turning from side to side yet still he bears so that we are not utterly consumed albeit still he is wearyed with our abominations Who could endure with patience to be reviled to his face boldly denyed horribly blasphemed but the Lord Who would abide to see his Bed defiled his Image defaced Children butchered Goods spoyled Word despised but this patient God Let us then exalt him for his patience and blesse his name Yea let every Soul of us take notice of God's Patience towards him in particular and magnifie his name for this mercy Think seriously with thy self what thou wert when thou first camest into the World no sooner didst thou peep forth into the Light but God might have sent thee into Hell And how long thou livedst without God in the World yet God's patience hath forbore thee to this hour How many provocations God hath had from thee all this time how many Lyes Oaths Blasphemies hath he heard from thy foul mouth how much wickednesse seen by thee how many abominations seen in thee yet he hath gone away as if he saw not and seemed to take no notice of what thou hast said and done Psal 50.21 He hath held his peace Psal 50.21 Isa 42.14 and bin still and refrained himself Isa 42.14 Yea he hath hid thy sins from the eyes of the World and had a care of thy credit for should he discover what he knows by thee thou couldst not but blush to look any neighbour in the face they would shun thy company Consider further that when thou hast gone on in thy sinful and impenitent course of Life so that his hand hath bin up to smite his patience being even weary with bearing Jer. 5.7 his long suffering hath stept in Jer. 5.7 and layd hold on the Sword of Justice as the Angel did on Abraham's and pleaded for thee Lord remember that he is but dust Gen. 22.11 It hath pleaded for thee as Judah did for Benjamin to his Brother Joseph Gen. 44.18 and hath prevailed so far Gen. 44.18 as that God layes-by his Sword and bears yet longer with thee so that God seems to say as Hos 6.4 What shall I do Hos 6.4 Hos 11.8 what shall I do and Hes 11.8 How shall I give up how shall I intreat Mercy having got the Victory causeth God thus to speak What and What How and How Thus God hath borne with thee not three years only but 30 40 years or more he might have blasted thee in thy spring but he hath spared thee to thy Autumn let not thy looâ—enesse bring thee to the Fall of the leaf What is this year but the time of thy Reprieve and not barely so but in mercy affoarded unto thee that thou mayst get thy pardon which if thou beest not wanting to thy self may be obtained Say then as Mich. 7.18 Who is a God like unto thee Mich. 7.18 that pardoneth iniquity and passeth by the transgression of the remnant of his heritage He retaineth not his anger for ever because he deligheth in mercy And confesse with the Church Lament 3.22 Lament 3.22 It is of the Lords mercies that we are not consumed because his compassions fayl not But how few are there that do make use of God's Patience Some instead of magnifying Him for it make bold to question His Justice in bearing so long with evil Doers This was Jeremiah's fault Jer. 12.10 and David's Psal 73.12 13. Jer. 12.10 Psal 73.12 13. and from thence he concluded very rashly as if he had cleansed his heart in vain c. But this is a great wickednesse so to accuse God Put case a State should deferr the Execution of a great offender apprehended and condemned Would it be well taken if any of us should condemn that State or that Councel of Justice for so do doing There may be just cause as of Reprival of a condemned Person so of sparing a condemned sinner Sometimes an Offender is spared in regard of some use that is to be made of him It may be to be the Executioner of some other so God may spare the wicked for this end that they may be as wisps or rods to scoure and chastise his own Thus Ashur was spared for a time and was sent against a dissembling Nation Isa 10.5 6. God used him as the rod of his angeâ— Isa 10.5 6. and staff of his indignation Sometimes God hath some good work to do by them for his Church and People Cyrus was an ambitious man a very Pagan one that knew not God and yet he is termed God's annointed and God doth promise to assist him in that work he set him about for the good of his People Isa 45.1.2 Isa 45.1 2. Sometimes Offenders are spared in respect of the Birth that they travel with so a Woman with child that is condemâ—ed is Reprieved till she be delivered for however she be wicked yet the Child in her womb may prove a profitable member to the Common-wealth So many a wicked man is with child with some sin and in travel with mischief and the Lord spares him till he be delivered of it Herod Pontius Pilate and Judas were in travel till they had put Christ to Death and God spares them till they had brought forth Acts 4.27 28. Acts 4.27 28. And then the Law is executed on them Sometimes an Offender is spared upon the Petition and desire of some other made on their behalf so God spared the wicked for some good mens sake who lived amongst them Gen. 18.32 Exod. 32.24 Act. 27.24 as Gen. 18.32 and Exod. 32.14 Acts
27.24 So here in my Text the Figg-Tree is spared upon the Interssion of the Dresser Sometimes an Offender is put off from the Session to the Assizes God Almighty suspendeth and deferreth the just and deserved punishment of the wicked to inflict it upon them in time and place more convenient for his Glory their confusion and the example of others Thus the blasphemous miscreant Senacherib was not destroyed in the night when his army was 2 King 19.37 he is suffered to return to the place from whence he came and there he shall be slain in the Temple of their false god Nisroch by the Sword of his two Sons Adramelech and Sharezer whom God used as his Instruments to make his punishment the more notorious for his Idolatry and blasphemy 2 King 19.37 And some men are put off to the great Assizes 1 Tim. 5.24 Some mens sins are open before hand 1 Tim. 5.24 going before to Judgment and some men's they follow after And sometimes an Offender may be Reprived upon his Repentance hoping that he will become a new man and serviceable to Church or State So God spareth a wicked man upon his Repentance and Humiliation as he did Ahab 1 King 21.29 but more especially he spared his own Elect 1 King 21.29 that they may have time actually to repent and be brought into the State of grace Thus you see that there are many reasons of God's patient forbearance so that it doth no way impeach his Truth and Justice Therefore take heed lest any of you charge God foolishly whom you ought to magnifie for his rich patience and great mercy in sparing As these sin against God's Justice in respect of his Patience so others highly offend against the richnesse of his goodnesse Rom. 2.4 Despisest thou the riches of his goodnesse Rom. 2.4 Many such unthankful and dissolute sinners there are in the World so far are they from prizing of this mercy of God in bearing with them that they despise it making the patience of God but as a fair day to ramble in after lascivious vanities and grow more wanton by God's forbearance The more patient God is towards them the more bold they are to offend Him so we read Eccles 8.11 Eccles 8.11 Because Sentence against an evil work is not executed speedily therefore the hearts of the sons of men are fully set in them to do evil or as some read it their heart is full to do evil full of evil purposes full of evil imaginations full of devices for the producing of evil works Their hearts are so full that there is no room for the fear of God's wrath no room for the consideration of their own danger their sinful and naughty hearts turns God's infinite elemency to an encrease of wickednesse Should a Malefactor after Sentence given be Reprieved through the Clemency of his Judge and suffered to go abroad and upon his good carriage and behaviour have his Pardon promised from his Prince fall to his former outrages of Robbing and the like is it not just that he should be caught again and executed without mercy Such is thy Case who thus abusest the patience of thy God Wherefore Be perswaded to make the right use of the patience and long-sufferance of the Lord as the Apostle directs Use 3 Rom. 2.4 and let it lead thee as it were by the hand to true Repentance Rom. 2.4 Remembring First How long God hath trusted thee with his Patience and given thee time to make thy Peace and sue out thy Pardon Should a Traytor that is condemned as thou art have a Reprieve granted him for half so many years as thou hast lived albeit he had no promise granted of a final pardon upon his good carriage and behaviour how thankful would he be and how happy would he think himself in that Thou hast a promise that upon thy Repentance and turning unto God thou shalt be pardoned and forgiven The means are prescribed the way shewed how to obtain it and it thou beest not wanâ—ing to thy self God will not be wanting to thee Would the Lord have shewed all these things unto us said the wife of Manoah if he were pleased to kill us Judg. 13.23 Judg. 13.23 So say to thy sinful Soul God hath spared thee thus long exercised great Patience towards thee called upon thee both by his Word and Rod to repent and turn Would He have done all this if He willed not thy Salvation but resolved thy destruction and perdition Secondly Forget not how many have suffered for those sins that thou art guilty of long since who had not that Patience shewed unto them that thou hast had but were taken away and carried to Execution upon the very act of their sinning as Zimri and Coâ—bâ— who were smitten in the act of their Lust Ananias and Saphira in the very act of lying c. and that for any thing we can say to the contrary the first time that they acted that wickednesse when thou hast committed the same sin and that of enâ— and wi h as high an hand as ever they did yet thou livest this dâ—y to hear thy self called upon to amend thy sinful life Behold severity yet Justice unto them but patience and long sufferance unto thee Rom 11.22 Rom. 11.22 Let that lead thee to Repentance Thirdly In not making the right use of God's patience and profiting by it thou despisest it and in despising it thou despisest Goodnesse A nature of such beauty and sweetnesse that every one is in love with it and in despising that thou shewest thy self to be evill in a very high degree and so much the more evill by how much he is the more good unto thee Hear what the Scripture speaks of God's patience and forbearance Rom. 2.4 Despisest thou the riches of his forbearance and long-suffering Where observe First This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Patience and forbearance in bearing with sinners is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodnesse A stream issuing from that native Goodnesse which is in God or rather from him who is Goodnesse it self Consider then in the second place the Degree of this goodnesse of God It is not common but extraordinary Goodnesse not penurious but bountifull the Riches of his Goodnesse Riches in respect of the aboundance of them the stock and store that you spend upon and in regard of the usefullnesse it is riches which is the gaining of Souls which is the Riches that God desireth Act. 13.41 and laboureth for Hear this you Despisers and wonder nay hear it and be confounded all ye that despise these Riches of God's Patience Lastly In not making this use of God's Patience thou dost but farther harden thy heart in Impenitency and treasurest up wrath against the day of wrath Rom. 2.5 that is Rom. 2.5 thou bringest a heavier weight of wrath upon thine own Soul Look as men of this World are daily adding to their Treasure so do such as
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
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
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
A work it is then without all question and no sport nor play And 1 Tim. 5.17 1 Tim. 5.17 The Elders which rule well are worthy of double honour especially those Qui laborant Verbo Doctrinâ Which labour in Word and Doctrine Secondly From the Text we may gather what kind of Labour the Minister's labour is you shall find it to be no leight nor easy labour For It is Labor renovatus A renewed Labour This Dresser had digged about this Figg-Tree and dunged it before now without all question but that is not enough he must over with his work again Such is the Labour of the Minister In which respect his Toyle and Travell is parallel'd with the Husbandman's who hath no vacation He is alwayes doing either plowing or sowing or harrowing or weeding or reaping Every Season of the Year brings with it a severall Task And when he hath gone his Round and may be thought to have finished his work he is then to begin again Redit Agricolis labor actus in orbem and fall afresh to his plowing c. And so from year to year he renews his Labour And in some case it is worse than the Husbandman's and more toylsome For the Plowman as he leaves his Ridge so he is like to find it at his Return where he pitched his Plough upon the same Furrow he shall have it the next day But we seldom find our work upon our return in so good a forwardness as we left it Chrys ad pop Antioch Hom. 13. Hear St. Chrysostome to this Poynt Non sicut reliquae Artes ita est Docendi vis c. The Art of Teaching is not like other Arts for the Godsmith what work soever he he frameth and casteth in a mold and layeth aside the next day when he returneth to his work he shall find it as he left it So the Black-Smith and the Mason and every other Artificer whatsoever all shall find their work in the same state as it was when it was put out of hand But it is not so with us for after we have taken great pains to reform you to wean you from the World and to make you more zealous of good works you are scarce out of sight but the Evill One comes and with the multitude of businesse and cares of this World or the wanton delights and pleasures of the flesh he choaketh that good Seed which we have sowen in you and maketh the Word which you have heard to become altogether unprofitable so perverting and corrupting you as that our work is more difficult to us then than it was before And elswhere he bewaileth this unto his Hearers The Letters saith he that I inscribe every Lord's day Hom. 11 in Mat. you suffer to be blotted out again And what excuse will you have that you are not fruitful Over then we must with our work again and again A second yea a third time we must come unto you and stirr you up by way of remembrance Phil. 3.1 2 Pet. 3.1 2 Cor. 13.1 1 Sam. 26.8 Sin is not so easily killed that we should say of it as Abishai said of Saul Let me smite it but this once unto the Earth I will not smite it a second time This Hagar will endure many blowes before she be turned out of doors 2 Sam. 20.10 Josh 6. 2 King 13. Nor are we so cunning as Joah was in hitting Amasa under the fifth ribb so that we need to strike no more We must compassed the Walls of Jericho many daies together and smite the Earth with the same Arrowes five or six times before that Syrian Sin will be consumed and destroyed Again The Work of this Dresser was Labor Duplicatus a duplicated or double Labour Here is both digging and dunging of the Figg-Tree One without the other was not sufficient Christ's threefold Pasce enjoyned Peter as some conceive to a three-fold Duty feed by Doctrine John 21.15 16. Pase Verbo Exemple Scripto feed by Life and Example feed by Writing It is hard to say that such was Christ's meaning but it is credible enough that the triple Pasce given him in charge enjoynes at least a double dilligence Pray and Preach or rather Preach and Catechise for Sheep and Lambs must be fed I magnifie mine Office saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if by any means I might save some no pains must be spared no means neglected Rom. 11.13 14. more wayes then one must be used to gain Souls to God In so doing we magnifie our Office as we ought to do Both these considered it must needs follow in the third place that this Dresser's Labour was Labor cum sudore a soar sweating Labour Who sweats more then they who Digg and Delve and Till the Earth God imposeth it on Adam Gen. 3 9. and all his sons that they should eat their bread in the sweat of their browes And surely if Ministers eat not their bread with the sweat of their brow yet they eat their bread with the sweat of their brain Ye remember saith the Apostle our labour and travel 1 Thes 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 2.9 or our labour and sweat as some read Two soar words are joyned together Nor doth the sweat of the Brain come short of the sweat of the Brow Vse 1 This may serve to confute the folly of such as are of opinion that Ministers live the easiest lives of any and that they eat the sweat of other mens brows who labour and take pains for them whilst they themselves lye idly c. As many in the World use that Calling it may indeed be thought to be a Calling of excessive idlenesse But if we consider the Calling in its own nature and as it ought to be performed and discharged it will appear to be no Calling of lazinesse but of greatest pains and labour Melancthon was wont to say that the three soarest labours of all were the labours of the Magistrate Minister and Woman in travaile Sudor Oeconomicus est magnus Politicus major Ecclesiasticus maximus Docentis Imperantis Paturientis faith Luther The care and burthen of the Governour of the Family is much of a Magistrate more but of a Minister most of all All Government is burthensome tam onus quà m honos All Government is layd upon their shoulders they must help to bear the Church as the Levit under the Law did help to bear the Ark â— Chron. 15.2 â— Chron. â—â—â—â— And that is load sufficient to make the back of 〈◊〉 Angel stoop Father Latymer when he had layd down his Bishoprick skipt and leaped for that as he said he was discharged of such a heavy load Acts Mon. Fol. 1578. The Calling of a Minister indeed is Spiritual but no whit the lesse laborious in that respect The sufferings of the Soul exceed the sufferings of the Body as appears by that which Solomon speaks Prov. 18.14
and by what we read of our Saviour's sufferings Prov. 18.14 Luke 22.44 Luke 22.44 So doth the labour of the Soul exceed all other bodily labour whatsoever which although it be great yet it maintaines strength preserves the stomach encreaseth appetite and adds vigour to every part But it is otherwise in the labours of the mind they weaken the natural Powers waste viral Spirit decay the health of Body and shorten Life We read John 8.57 that the Jews told Christ he was not yet 50 years of Age true he wanted al most 20 years of it being not much above 30 John 5.57 and yet as it seems by their speech they judged him to be much Elder The care and pains that he took to save Souls think some brought on him that shew of old Age Sure enough it is that the care and pains of this Calling hastens Old Age on them who by natural temper are framed to greatest vigour and fitted to extend Life to the utmost term of nature And thence it is that usually such Ministers as are painful in their Callings are weak in Body feeble in strength sparing in Dyet and more subject to Diseases then men of other Callings and Professions So that as Synesius sometimes complained they may truly say they carry nothing away with them but bonam Conscientiam malam Valetudinem A good Conscience and a weak and crazed Body Use 2 And as this may Confute some so it may Inform others First of the right which a Minister hath to receive maintenance from his People amongst whom he labours Secondly of the wrong that is offered to the Minister in withholding from him that wages which is due unto him for his Labours Of both something shall be said with all convenient brevity That there is a maintenance due to them who labour in the Word and Doctrine I think no rational man that doth acknowledge their Calling can deny The Workman saith Christ is worthy of his meat Math. 10.10 and the Labourer of his hire Math. 10.10 Luk. 10.7 Luke 10.7 And this is but equity and this equity is illustrated by St. Paul with many Similitudes and multiplicity of Arguments 1 Cor. 9.7 Who goeth a Warfare at any time at his own Charges 1 Cor. 9.7 Who planteth a Vineyard and eateth not the Fruit thereof or who feedeth a Flock and eateth not of the Milk of the Flock Now God's Ministers are he Captaines of his Flock So then as Souldiers have deservedly their due stipends Husbandmen reap their answerable Fruits And Shepheards receive their Pastoral profits So must God's Ministers have a recompence for their Labours answerable or agreeable to the work that is in their hands It may be some may object against these similitudes taken from worldly things because of the difference of humane matters from divine This objection the Apostle prevents and confirmeth the dictate of natural Reason with the determination of the Law of God verse 8.9 Say I these things as a Man or saith not the Law this same thing also Verse 8.9 For it is written in the Law of Moses Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corn. The Argument is drawen from the lesser to the greater The mouth of the Oxe that treadeth out the Corn Deut. 25.4 is not to be muzled therefore by greater consequence the Servants of God His Ministers the Oxen of his Spiritual Husbandry who labour in the Field of his Church must not be muzled from enjoying just maintenance in their painful places That this was God's principal aime and drift in giving that Law 1 Tim. 5.17 18. he there shews and so else where 1 Tim. 5.17 18. Again The Apostle evinceth this his Assertion by an Argument taken from the greater to the lesse verse 11. 1 Cor. 9. Vers 11. If we have sowen to you Spiritual things is it a great thing if we shall reap your carnal things as if he should say The Minister layeth our Spiritual things to his People and provides for their Souls wherefore things temporal are a tribute unto them and may not be withheld from them Such is the Apostle's reasoning Rom. 15.27 If the Gentiles have bin made pertakers of their Spirituall things Rom. 25.37 their Duty is also to Minister unto them carnal things Lastly The Apostle fortifieth the Truth of what he had delivered concerning the maintenance of the Minister with an Argument drawen from God's Ordinance verse 13.14 Do you not know that they which Minister about holy things live of the things of the Temple 1 Cor. 2.13 14. c. Even so hath the Lord ordained that they which Preach the Gospel should live of the Gospel The comparison lyes betwixt the Ministers of both Testaments The Levites and Priests meerly in liew of their Labours in their Callings were well and plentifully provided for by God's Ordinance wherefore it is an uncontrolled consequence that the Ministers of the new Testament which is of the Spirit and not of the Letter should have liberal allowance for their Labours Here steps in the Quaker and others of the Anabaptistical crew to interrupt us crying out of such Ministers as expect recompence for their Labours that they are Baal's Priests Balaamitish Prophets Preaching for gain imagining as it seems that God who hath promised to reward his Servants in Heaven is not willing to allow unto them any repast in the way to Heaven to support frayl nature But freely you have received freely give is the command of Christ Math. 10.8 Object Mat. 10.8 Resp. That is to be limited to miraculous cures as appears evidently by the Circumstances Secondly Should it be extended further the affection onely is ordered Vers 10 and a greedy appetite of gain prohibited In the mean time a supply of necessities in the place where they should Preach is permitted upon that ground The Labourer is worthy of his hire verse 10. Thirdly Receiving freely and giving freely are joyned together by our Saviour the former is made the cause of the latter Therefore they ought to give freely because they had received freely Now they received freely two wayes First without their own desert Secondly without their own pains and labour having their gifts by immediate Revelation as appears Gal. 1. 16 17. Gal. 1.16 17. We receive our abilities without our own desert but not without our own labour and industry being brought up by our Parents to Learning with great cost and charge c. and in that sense we receive not freely that talent which we have received is in part by our pains and therefore we may receive in part for our pains But St. Paul preached to the Corinthians and Thessalonians Object 1 Cor. 9.15 1 Thes 2.6 7. Acts 18.3 1 Thes 2. 2 Thes 3.8 Resp without receiving wages 1 Cor. 9.15 1 Thes 2.6 7. Nay he laboured with his hands that he might not be chargeable to the Church Acts 18.3 1