The Figless Fig Tree, Text (4 of 12)

The Figless Fig Tree · Text (4 of 12)

p. 128Hear what Moſes ſpeaks at large unto the poynt,Deut. 37.7,—19. Explained. Deut. 37.7.—19. God had done much for his people Iſrael, never more (no not ſo much) for any Nation under Heaven; His mercies are mentioned and declared, firſt, more Generally, ver. 8, 9. When the moſt High divided to all Nations their Inheritances, that is, to thoſe ſeventy Nations reckoned Gen. 10. He …ſpied out the Land of Canaan (which was the Glory of all lands, Ezek. 20.6.) for thoſe ſeventy ſouls of Iſrael, Eze. 20.6.Ezek 20:6mentioned, Gen. 46.27. Deut. 10.22. theſe were to him as his portion and peculiar Inheritance, Exod. 19.15. Iſa. 19.25. 1 Pet. 2.9. Deut. 7.78.Exod 19:15Isa 19:251 Pet 2:9Deut 7:78Exod. 19.15. Iſa. 19.25. 1 Pet. 2.9. them he made choice of, above all people of the World, for his; yet not for any deſert of theirs, but out of his own meer love, Deut. 7.78. Then more particularly he reckons up the bleſſings and mercies beſtowed on them, ver. 10.15. he found them in a deſart Land, and in the waſt howling Wilderneſſe; that is, Jacob's poſterity whom he found, and was preſent with, in the deſert Wilderneſſe, a place of howling of wild beaſts, where were no Inhabitants, no dwelling City, no food to ſuſtain them, Pſal. 107.4, 5. Jer. 2.6. there God found them, Anſw. in loc.that is, provided for them, and ſufficed their neceſſities (ſo the Greek tranſlate it, and ſo the word is uſed, Numb. 11.22.) This mercy Moſes had put them in mind of before,Deut. 8.15. Pſ. 136.16.Deut 8:15Ps 136:16 Deut. 8.15. and David remembers, Pſal. 136.16. He instructed him, and that both by his word and works; or by his Law and Spirit, as Neh. 9.13, 20. He kept him as the Apple of his Eye, Neh. 9.13, 20.Neh 9:13Neh 9:20that is wi h all diligent care and love, the Apple of the Eye being the tendereſt piece, of the rendereſt part; keep me, ſaith David, as the Apple of thine Eye,Pſal. 17.8. Zach. 2.8.Ps 17:8Zech 2:8 Pſal. 17.8. that is, with all care and ten erneſſe, ſo God doth his people, as we read Zach. 2.8.

The Grace and favour of God towards this people is ſet forth by an exce…lent Allegory, ver. 11, 12. As an Eagle ſtirreth up hor neſt, fluttereth over her young, ſpreadeth abroad her wings, beareth them on her wings, ſo the Lord alone did lead him, &c. He p. 129ſtirred up this people with his word and promiſes, (as the Eagle doth her neſt, that is, her young ones, with her cry), and that whilſt they ſlept in their …n in the Land of Aegypt, as is decclared by the Prophet Ezekiel, Ezek. 20.5, 6, 7. Gen. 1.2.Ezek 20:5Ezek 20:6Ezek 20:7Gen 1:220.5, 6, 7. he fluttered over them as the Eagle doth over her young, by the motion of his bleſſed Spirit, in their hearts. So the word is uſed, Gen. 1.2. the Spirit of God moved (or fluttered) upon the face of the waters; He ſpread abroad his Wings, hovered, and covered them with his divine protection, as the Eagle doth her young. And he took them, and did bear them on his wings as the Eagle doth her young, (and not between her Talons as other birds do, ſaith Munſter);Munſt. in ſchol. in loc. Exo. 19.4.Exod 19:4 he was choiſe and chary of them, (as Moſes ſhewed, Exod. 19.4.) ſecuring them from all other enemies, who could do them no more hurt then one can do to the young ones of the Eagle, when they are upon her wings, and ſhe ſoaring aloft in the aire with them. All this did God for them; And there was no ſtrange God with him. ver. 12. neither with this great God, to help him; nor with Iſrael to help them. He was their onelyonly Leader, and did all by his own power, and therefore he liked it not, that any ſhould ſhare with him in his Glory, and ſervice; And all this he did for them before they were poſſeſſ d of that good Land. And after that he had brought them unto it, and plac…d them in it, he made them ride upon the high places of the Earth. ver. 13. that is, to ſubdue and triumph over the moſt defenced and high-walled Cities: (to riding is ſometimes uſed in Script…re for conquering and ſubduing;Pſal. 45.8.Ps 45:8 Pſal. 45.4. & 66.12. Revel. 6.2.) He bleſſed them with plenty, and aboundance, as with the fruits of the field▪ yea he made the moſt barren places fruitful to them, the craggy and ſtony rocks to yield them delica ies, Hony and Oyl, and the meat that they did eat was of the beſt; Butter of Kine, and Milk of ſheep, with fat of Lambs, &c. ver. 14. with the fat of Kidneys. of Wheat, with the very b ſt of the beſt. And they drank of the beſt too, of the pure blood of the Grape, that is, of the juice of the Grape, which is red coloured like blood, ſo Pſal. 45.8. and ſuch was the beſt wine in that Land: By theſe ſeven things, Hony Oyl, Butter, Milk, Fat fleſh, Fine Bread and Wine, (under which number all other are comprehended) Moſes comprehendeth the manifold p. 130bleſſings which the people of Iſrael enjoyed in that Land; Thus, every way, God deſerved well from this people.

Now what requital did they make to God, for all this? Jeſhurun was fat, &c. ver. 15. that is, This my people whom I ſtyled righteous, and ſhould have been Jeſhurun, (that is righteous, or upright before the Lord) abu ed this my bounty, and turned my grace into wantonneſſe, being pamper'd by this my merciful proviſion, kicked with the heel; as young Mules, which, when they have ſucked, kick the Damm's dug…; they carried themſelves rebelliouſly againſt me forſaking God that made them, by creating and advancing them; yet they forſook his ſervice, and lightly esteemed the rock of their ſalvation, Mat. 16.18.Matt 16:18that is, the mighty God, who is a firm foundation to his Church, Math. 16.18. Him they ligh…ly e…teemed, and fooliſhly deſpiſed, and provoked him to jealouſy with ſtrange Gods, &c. ver. 16. that is, they exceedingly angred him, (for jealouſy is the rage of a man, Prov. 6.34.) with the ſervice of their Idols,Pro. 6.34. Pſ. 78.18.Prov 6:34Ps 78:18 (as the Pſalmiſt hath it, Pſal. 78.18.) And indeed in ſerving them they ſerved Devills and ſacrificed to them, and not to God, ver. 17. For what are Idols but Devils? 1 Cor. 10.12.1 Cor 10:121 Cor. 10.20. Theſe were their Gods whom yet they knew not, nor their Fathers feared not; ſuch Gods were theſe Idols which they ſerved, which could neither do good, nor evill; (as is ſaid of them Jer. 10.5.) Thus they were unmindfull of the Rock that begat them, 20. Jer. 10.5.Jer 10:5and forgat God that formed them, ver. 18. So before, ver. 6. In all theſe reſpects Moſes (there) ſharply rebukes them by way of Interrogation, and Queſtion; Do you thus requite the Lord? &c. i. e. with ſuch pride▪ contempt, iniquity and impiety, this is a woful requiral indeed; but thus and no other way did they requite God's love and bounty.

A like complaint we have, of the unthankfulneſs of this people, made by God himſelf,Iſa. 1.2,—5. Explained.Isa 1:2 Iſa. 1.2, — 5. Heaven and Earth are ſummoned to hear it, (as Moſes had done b fore Deut. 32.1.) theſe are called in to bear witneſſe; God declares againſt this people, puts in his Bill againſt them for their horrible Ingratitude: Shewing, firſt, what he had done for them, He had adopted them to be his Children, who we…e by nature Children of wrath, (as all are); and, paſſing by …l others, choſ…n them to p. 131be a peculiar people to himſelf, Exod. 4.22. Secondly, he had nouriſhed them when they were young, as we read, Hoſ. 11.3. I taught Ephraim to go, &c. and provided for them in Aegypt, in the wilderneſſe of Canaan (as we heard in the former Inſtance). Thirdly, he had brought them up, and made them every way great; They had good education under ſuch Laws and Statutes as no people under Heaven had the like,Deut. 4.5, 9. Rom. 9.4, 5.Deut 4:5Deut 4:9Rom 9:4Rom 9:5 Deut. 4. 5, 9. Rom. 9.4, 5. (And to theſe three heads, all other mercies ſhewed to them, may be referred). Now, what requital made they for theſe mercies, they have rebelled against me (ſaith God) that is, rote up in arms againſt me, (as Abſolom did againſt his Father) ſuch was their Rebellion, as that the …ike was not to be found in the worſt and du…eſt ſort of Creatures; For the Oxe knoweth his Owner, and the Aſſe his Maſters crib but Iſrael doth not know, &c. ve ſ. 3. Four Epithetes he gives them which loades them ſufficiently with gui t. A ſinful Nation, a People laden with iniquity; a ſeed of evil Doers, Children that are Corrupters: And leſt they may be thought to be overcharged, he mentions their Particular Crimes by a Logical gradation of three degrees; They have forſaken the Lord, They have provoked the Holy one of Iſrael to anger, Thy are gone away backward. Such a requital, and no better did they then make. And the ſame Prophet (yet more excellently and elegantly) ſets it forth in a ſong which he made in the behalf of his Beloved, Iſa. 5.1, —8. See my Expoſ. on the Strange Vineyard.Isa 5:1Iſa. 5.1,—8. (which I ſhall here but touch, having given a large expoſition thereupon.) Indeed, it ſpeaks fully to the point delivered, under the Parable of the Vineyard, planted in a very fruitful Hill, ſtrongly fenced in, weeded, watched, warred, pruned, and every way well husbanded, and cultur'd by the care and coſt of the painful Husbandman, ſo that nothing was wanting that was requiſite to the fructifying of it. Yet after all this paines and coſt beſtowed it could not be wonn to bring forth any thing but wild and ſtinking Grapes; ſuch was the State and condition of the Church of Iſrael and Judah, (for to them it was propoſed and applyed, verſ. 7.) God had planted them in a very fruitful Land, the Land of Promiſe, the plenty and pleaſures thereof,Deut. 8.7, 8, 9, & 11, 11, 12.Deut 8:7Deut 8:8Deut 8:9Deut 11:11Deut 11:12 we read, Deut. 8.7, 8, 9. & 11, 11. He fen…ed them from ſpoyles by his mighty protection, his eyes were alwayes upon it and p. 132them, from the beginning of the ye…r to the end of it, Deut. 11.12. this was that kedge which Moſes calls the reſuge and defence of Iſrael, the ſheild of their help and the ſword of their glory, O…t. 33.28, 29.Deut. 33.28, 29.Deut 33:28Deut 33:29 He caſt out the ſtones that were in it, and cleanſed the ſoyle, in driving out the Nations before them, the Cananites and Hittites &c. Pſal. 44.2 & 80, 8. Having thus cleanſed the ſoyle,Pſal. 44.2, & 80, 8.Ps 44:2Ps 80:8 he planted it with the choyſeſt plants, the ſeed and poſterity of Abraham, Iſaac, Jacob; and from amongſt them made choyce of the beſt, ſome to Rule and Govern them, ſome to Teach and Inſtruct them,Pſal. 78.71, & 99, 6.Ps 78:71Ps 99:6 others to Miniſter in the Houſe the Lord, and every one of them to ſerve God and benefit the publique, in his ſeveral place and calling.

And for the further ſafety and defence thereof, He built a Tower in the midſt thereof, not in a corner, or by-place of the Vineyard, but where it might be moſt conſpicuous, and that not onelyonly for the beauty of it, but for a Watch and Guard unto it; that it might be a defence and preſervative to them that were within it: By which, ſome underſtand Jeruſalem the great and Metropolitan City of the Jews ſpoken of, Pſal. 122.1. or as others,Pſal. 122.1. Pſal. 87.70.Ps 122:1Ps 87:70 the Temple that was builded therein by Solomon, Pſal. 87.70.

And that nothing might be wanting, in this his Vineyard; He ſets up a Wine-preſſe therein, that when the grapes were come to their full ripeneſſe, they might be improved to an uſeful Vintage, which may be underſtood of the Altar in the Temple, upon which they were to offer the fruit of their freewill offerings,Pſal. 51.19.Ps 51:19 Pſal. 51.19. Or (which ſeemes moſt probable) the Exerciſe of that godly Diſcipline; in the uſe thereof, the ſweet jnyce of holineſſe and righteouſneſſe was wrung out of them, under the government of thoſe godly Kings and Princes, Prieſts and Prophets, Judges and Captains which the Lord had raiſed up, and placed over them; of which we may read at large in the Books of Joſhua, Judges, and the Kings; All which being laid together, God might justly appeal to their own conſciences, and make them Judges in the caſe, what could have bin done more to my Vineyard that I have not done verſ. 4. And now what did God expect from this his Vineyard, in liew of all theſe his favours ſh…wed unto it, and paines taken with it? Surely no p. 133other then what every man that p…anteth a Vineyard, expects from his plants; I looked for grapes, verſ. 2. fruits natural and proper for a Vine; But how his expectation was anſwered, the words following ſhew, It brought forth wild, rotten, and unwholeſome grapes, He expected Judgment, but found Oppreſſion, Labruſcas. uvae putidae Pagnin.Righteouſneſſe but behold a cry, the fruit and effect of that venemous fruit of Oppreſſion, verſ. 7. In the rich was found Covetouſneſſe, verſ. 8. In the Voluptuous, willful debauchedneſſe, verſ. 11. A ſettled purpoſe to do evil in the Impenitent, verſ. 18. Impudency and deſperate impiety in prophave ones, verſ. 20.Math. 21.33,—40.Matt 21:33 And in their own wayes ſelf conceitedneſſe, verſ. 21. yea a Gloriation in their ryotous exceſſe of wickedneſſe, verſ. 22. Such was the requital which they made to that good God, who had ſo well deſerved at their hands.

And leſt we might think, that this Ingratitu …e was to be ſound onelyonly in the Iſraelitiſh Vineyard, our bleſſed Saviour transfers theſe things to us, (who live under the Goſpel) and to our uſe in another Parable (wherein he alludeth unto this former) Math. 21.33.—40. There was a Certain Houſhoulder which planted a Vineyard, and hedged it round bout, &c. The ſame Ingratitude is to be found amongſt, us that was amongſt them, yea, in a higher degree; we beat his Servants that he ſends to us for his Rent, kill one, ſtone another, nor have we ſpared his own Son, whom he hath ſ…nt amongſt us, but have by our wicked hands crucified and ſlain him: yea,Acts 2.23.Acts 2:23 ſo ſpirefully are many ſet againſt him, as that they could find in their hearts to crucifie him again, if it lay in their power; and make him a mocking-ſtock to all the World by their open prophaneſſe,Heb. 6.6.Heb 6:6 and ſhamefull revolt from him: Horrible height of Ingratitude!

Beſides theſe general inſtances, many particulars might be mentioned, whereby the tru…h delivered might be confirmed,1 Sam 1.15, 17, 18, 19. 2 Sam. 12.7, 8. 2 Chron. 32.26. Luk. 17.18.1 Sam 1:151 Sam 1:171 Sam 1:181 Sam 1:192 Sam 12:72 Sam 12:82 Chr 32:26Luke 17:18 as in Saul, 1 Sam. 15.17, 18, 19. David 2 Sam. 12.7, 8, and in good Hezekiah, 2 Chron. 32.26. all theſe are charged with Ingratitude, in not rendring to God according to what they had received. And that mentioned by St. Luke 17.18. would not be forgotten; Ten Lepers were cleanſed, and but one of them found that returned thanks to God, and he a Stranger. A Samaritane; p. 134He onelyonly was the Figure (ſaith one) the other nine the Cypher: thus you have heard the point largely proved, now hear it applyed.

Our Engliſh Nation ſtands deeply guilty of this ſin, God hath done as much for us, Uſe 1 as ever he did for Iſrael; he hath choſen us out from all the Earth, and ſevered us after a ſort from all the World;Toto d…viſos …be Britamos. that we might be a pattern of his bounty. He hath ſetled this our Engliſh Vineyard in a very fruitful Hill, eminently Fat, and Fertile, richly provided of all fruitful Commodities. Inſomuch that as Pliny (the younger) writes of Aegypt; Plin. in Fa…gyr.She was wont to b…aſt that ſhe owed nothing to any Forrain ſtreames, for her fertility, being aboundantly watered by the ſole inundation of her own River Nilus; The ſame may this our little Iland ſay (in ſome ſort); for ſhe hath moyſture enough in her own ſhell; Other Nations ſtand in more need of us, then we of them.

We have bin throughly fenced in (as the mount was within the R…yles) with the hedge of divine protection, which hath bin as a brazen wall about us; Never had Land more convincing proofs of Omnipotent tuition, both againſt Forraign Powers, and Home-bred Conſpiracies, than ours. It is hard (ſaith a Reverend Prelate of our Church) (who hath wrote a whole diſcourſe of this Subject) to find any Precedent even amongſt the people of God,B. B. Carleton, his Thankful Rememb. of God's mercies. Epiſt. Ded. (ſince the time wherein God ſhewed his miracles, in protecting the people of Iſrael,) that for ſo many years together have bin continually preſerved and delivered from ſo many, ſo cruelly intended, ſo dangerous aſſaults as we have bin.

He hath picked the Stones out of this his Vineyard, Thoſe Popiſh Laws and Statutes which did inhibit the worſhip of the true God; together with thoſe falſe Doctrines of Popery and Heretical pravity; wherewith this our Land and Nation was formerly tainted, and made us a true Orthodox Church, eminent for puri…y of Doctrine, and reverend adminiſtration of the Sacraments.

He hath planted this his Vineyard with his choyſeſt plants, Princes of the beſt for Learning and Piety; Judges of the beſt for Prudence and Gravity; Divines of the beſt for Soundneſſe p. 135and Integrity, &c. All of the beſt and choyſeſt, inſomuch that no people under Heaven were able to compare with us herein.

Nor hath any Watch-Tower in the Chriſtian World bin better furniſhed with vigilant and careful watchmen than this, which he hath in his Engliſh vineyard. Other Nations excell us in Glorious Buildings, Temples, &c. but for Pulpits England hath the praiſe.

Nor do we want a Winepreſſe therein, godly and wholeſome diſcipline, in the execution whereof when man hath failed, he hath turned the ſcrew himſelf following us, ſometimes with Famine, ſometimes with Peſtilence, and lately with the Sword; that what is in us might be made known, and that he might fetchout ſuch juyce as might beſeem Repentance and new Obedience.

And now Iſrael what doth the Lord thy God require of thee? (as Moſes ſometimes ſaid) ſo may I ſay to thee O England! Deut. 10.12.Deut 10:12Something (Queſtionleſſe) is expected that ſhould be returned, (though not as foreign, a Recompence for theſe Favours yet as Testimonies and ſignes of Thanksfulneſſe) to ſo good and gracious a God who hath ſo well deſerved of thee, which cannot be leſſe then fruit. I looked for Grapes (ſaith God of Iſrael,) ſuch as in Nature, Quality, and Quantity, Iſa. 5.4.Isa 5:4may be ſomething anſwerable to his Love, Care, and Pains beſtowed: The like looketh he from us (without doubt); but what findeth he? what return have we made unto him?

Have we not (with Iſrael) deſpiſed the pleaſant Land, Pſal. 106.24. Pſal. 29.11. Pſal. 122.7.Ps 106:24Ps 29:11Ps 122:7Pſal. 106.24. That bleſſing of Peace, (t…e C…ild of Heaven) and Plenty, (the Child of Peace) wherewith God hath promiſed to bleſſ his People, Pſal. 29 11. and for which David ſo earneſtly pra…ed, Pſal. 122.7. It hath bin undervalued by us, and vilified a no…gſt us; And the ſword (one of the deadlyeſt arrowes in God's qui…er) preferred.

The fence which hath bin made about us, we have plucked up with our hands, and trampled upon with our feet. God's Laws are openly tranſgreſſed, and Mans's Laws cannot be heard for the noyſe of Drumms and Cannons: our diſcords and contentions have …ayd open a wide gap, both for the Bear of the Wood, and for the Fox of the Field …oenter.

p. 136Thoſe Stones of Popiſh Doctrine and Hereſie, caſt out and exploded by our Church (long ſince) are caſt in again; and whilſt we ſeemingly drive our Innovation and Popery at the foredoor, we let it in at the back; and have proved our ſelves to be the beſt Friends to it, that it hath found in England theſe many years.

Our Watch-Towers have bin empty, through our own wickedneſſe and cruelty; how many of Gods faithful Watchmen have we beaten, and buffeted, ſlaundered, and pillaged; caſt out and Impriſoned, killed and murdered for a conſtant diſcharge of their d…ties, in telling Iſrael of their ſins, and Judah of her tranſgreſſions?

Our Winepreſſe is broken down, in reſpect of humane Diſcipline; and whereas we complained of a bad one, now we juſtly may complain for want of One; God indeed hath ſet up his Preſſe amongſt us, he hath ſcruzed us with many Judgments and Afflictions, but if you would know what liquor comes from us, take a taſte from the mouth of a Prophet. What he ſaid of Iſrael is too too true of this our Engliſh Nation. Hoſ 4.2. The Lord hath a Controverſie with the Inhabitants of the Land, for that there is no truth nor mercy nor knowledge of God in the Land; Hoſ. 4.2, 3.Hos 4:2Hos 4:3What then? Swearing, Lying, Killing, Stealing, Whoreing; and ſo we break out into horrible outrages, ſo that blood toucheth blood: murtherers are ſo frequent, that there ſeems to be no intermiſſion of blood ſhed: Is not all this ſpoken of our times (think you)?Exod. 7.20, 24.Exod 7:20Exod 7:24 The waters of Aegypt being turned into blood, were loathſome to the Aegyptians, ſo that they could not drink thereof, Exod. 7.20.24. and whoſe ſoul doth not loath to ta…e of ſuch liquor? I ſpare to ſpeak of the Pride, Avarice, Luxurie, Contempt of Gods Ordinances, Violation of his Sabbaths; that is generally to be found amongſt us.

Theſe be the fruits wherewith we requite God for all his mercies, in plan…ing fencing, we…ding, watching over us. O …elt it not in Gath!2 Sam. 1.10.2 Sam 1:10 How happy had it bin for us, if we had not given advantage to our enemies, to cenſure our Profeſſion, for theſe our foul enormities. This is a Lamentation, and ſhall be for a Lamentation, Ezek. 19.14.Ezek 19:14Ezek. 19.14.

p. 137But what is generally ſaid o fall, is as good as not ſpoken at all. I muſt weave my net a …tt…e cloſer, it I would fiſh ſucceſſefully. Who is there amongſt you all that hear me, that can waſh his hands from the guilt and ſtain of this baſe Ingratitude? Beſides, the ſhare that we have had in thoſe general mercies before mentioned, (which have not bin ſmall),Pſal. 68.13.Ps 68:13 Which of us all have not had many Particular n…e…cies multiplied on him, by this our bountiful and gracious God? Who called thee from amongſt the Pots, thy ſooty and ſoylie condition, to ſerve …im? Who planted …hee in that fruitful Hill, that Country County, Town, Pariſh, Fami…y, where thou enjoyeſt, ſo plentifu…y the meanes of grace, which many want? Who hath protected and defended thee from the Cradle to this hour: and when Father and Mother forſook thee took the charge of thee? who hath caſt out thoſe …ones which were naturally in thy heart,Pſal. 27. Ezek. 11.19, & 36, 26. Iſa. 4 4. 1 Pet. 2.11. Joh. 15.2. Pſal. 68.19.Ps 27Ezek 11:19Ezek 36:26Isa 4:41 Pet 2:11John 15:2Ps 68:19 and clean ed thee from thoſe foul luſts (mortif…ing and ſubduing them in ſome good meaſure, which did fight againſt thy ſoul? Who was it that hath pruned thee, with ſo many fatherly Chaſtiſements and Corrections, that thou mighteſt yet become more fruitful in a holy li…e and converſation? Who is it that loadeth thee daylie with his bleſſings, undeſerved, underſired, unexpected, every morning, yea every moment renewed? Hath not this good and gratious God done all this for thee, and for every ſoul of us that ſtands here before the Lord this day? Add unto all this, that bleſſing of bleſſings; G…ft of all Gifts, Joh. 4.10.John 4:10his own Son, who came down from Heaven; was born in poverty, lived in penury, dyed with intolerable pain and ſorrow, and all to recover thee and me, from our willful fall; and to reſtore us to our former happineſſe.

Now what retu…n have we made to God for all his mercies? Hath he not great cauſe to ſay of us as David of his enemies, they have ſhewed me hatred for my good will, Pſal. 109.5.Ps 109:5to the great grief of my Soul? He expects Humili…y and behold Pride, He looks for Love, and beho…d Envy; for Liberali…y, and finds Covetou…neſſe; for M…rcy, and meets with cruelty; &c. Do you ſo requite the Lord, O fooliſh People and unkind: Math. 13.27. Heb. 6.8.Matt 13:27Heb 6:8We find a great complaint in Scripture of ſuch Soyl, as b…ings forth Thorns and Weeds and …ares; yet all theſe are good in their kind, and uſeful to the p. 138wiſe; but the worſt fruit that the groaning Earth bears, is, man himſelf, our ſinful and unprofitable ſelves, from whom God hath ſo long expected fruit, but after all his coſt and pains when he looks for fruit, he finds none, or worſe; bad fruit inſtead of good.

As this our Ingratitude ſhould humble us for time paſt, Uſe. ſo we ſhould be ſtirred up for time to come, to make a better return to God, than hitherto we have made, that he may not be altogether deceived in his hopes: When Showrs fall on a Dunghil they cauſe ſtink; when in the Strees, dirt; if in deſolate places, they bring up weeds: but if they fall in a Garden they produce herbs and flowres; If in a tilled Field, corn; If in an Orchard, fruit. If the ſoyl of our hearts be foul with uncleanneſſe, rank with covetouſneſſe, ſowr with luſts, &c. the rain which now falls upon us, will cauſe an appearance of weeds in us; but if you bring hearts thither, like a well tilled Field, or cultured Vineyard, then you will recompenſe thoſe Inſtructions which ſhall be given you with Increaſe of good fruit.

The ill requital that we have made to God for all the good we have received from him, hath bin in part diſcovered. Now give me leave to diſcover unto you the vileneſſe of this vice [Ingratitude], that we may ſhun it, and hate it; And the rather, becauſe we have bin foretold, that it is one of thoſe ſins that renders theſe times perilous.1 Tim. 3.1.1 Tim 3:1

I am not able with the beſt skill I have, to draw it to the Life; and Anatomize it as I ought. Could we but ſee it in its own colours, we could not but deteſt it; I muſt deſire you to reſt ſatisfied with that rude draught of it, which I ſhall preſent unto you: And ſo firſt, take notice that it is a Compounded ſin; it hath many poyſonful Ingredients in it, which makes it extreamly evil; and amongſt others, theſe.

Firſt, Ignorance, and ſuch an Ignorance as whereunto mercy is de…yed, Iſa. 27.11. He that made them, will ſhew them no favour,Iſa. 27.11.Isa 27:11 being a people of no underſtanding, it being willful and affected: Thus God complains of Iſrael, Iſa. 1.3. Iſrael doth not know, Iſa. 1.3. Hoſ. 2.8.Isa 1:3Hos 2:8and, Hoſ. 2.8. She did not know; The meaning is, they would not know; they did ſhut their eyes, and would not acknowledge God to be the beſtower of that good which they p. 139had; in that reſpect the Oxe and the Aſſe is preferred to …ſrael. It is wor…e then brutiſhneſſe; what Creature can you reſemble an ungrateful Perſon unto? unleſſe it be to the Hog (who eats up the Acorns which fa…l from the Tree, and locks not up unto it). And yet though they look not up to the Tree, whereon the Maſt did grow, they know their trough, and take notice of them that uſe to feed them at it.

Secondly, Idolatry: Ingratitude doth not onelyonly paſſe by, without notice-taking of good beſtowed, but aſcribes all to others. Thus Iſrael aſcribed all their plenty, their Bread, their Wine, their Wool, their Water, &c. to their Lovers or Sweet-hearts, that is, to their Idols and falſe Gods, Hoſ. 2.5.

Thirdly, Pride, is another ſinful ingredient, that goes to the compoſition of it:Hoſ. 13.6.Hos 13:6 Their hearts were exalted (ſaith God of ungrateful Ephraim) therefore have they forgotten me, Hoſ. 13.6. And this is rendered as the reaſon, why Hezekiah returned not to God according to that he had received, his heart was lifted up in him, 2 Chron. 32.25.2 Chro. 32.25. Pſal. 73.6,—10.2 Chr 32:25Ps 73:6 There is no one thing in the world that cauſeth unthankfulneſſe ſo much as Pride, Pſal. 73.6.—10. It is Pride that cauſeth a man to undervalue the Mercy, and to overvalue himſelf, as if he deſerved better; thence it is, that God doth ſo often, and ſtrictly warn Iſrael to beware of it.Deut. 8.14, 17. Prov. 6.16. Jam. 4.6. 1 Pet. 5.5.Deut 8:14Deut 8:17Prov 6:16Jas 4:61 Pet 5:5 is a ſin that God abhors, Prov. 6.16. and reſiſts Jam. 4.6. and no marvel, for it reſiſts him; other ſins fly from God and decline him, but this oppoſeth him to his very face.

Fourthly Envy, that is the Daughter of Pride, and will wait upon her Mother; where the one is, the other will be;Non poteſt quiſquam et invidere et gratias agere. Sene. we grudge no men the praiſe of their kindneſſe, but whom we envy and hate: And by experience we have found that true, which Tacitus ſaith of extraordinary favours, which lighting upon ill minds cauſe hatred inſtead of love; whence aroſe that Proverb (ſo often in uſe), Save a Malefactor from the Gallows,Quo plus debent magis oderint. Senec. Ep. 19. and he will be the firſt that will condemn thee (if he can), as Judas did Chriſt, (who, as ſome ſay, had been (before he was called to be an Apoſtle) d…livered by his means, being otherwiſe likely to have ſuffered for a flagitions offence). This Envy cometh in with her compariſons, diſdaining that others ſhould be equalized, (much leſſe preferred) in beſtowing and receiving gifts. p. 140Thus the Elder Brother looked upon the younger Brother's enrertainment with an evi…l eye,Luk. 15.18, 19.Luke 15:18Luke 15:19 inſomuch that he ſticked not to charge his Father with unkindneſſe, as if nothing at all had been done for him, albeit the Inheritance was his, Luke 15.18, 19. It is our imbred emnity againſt God that maketh us ſo loath to acknowledge God, and his goodneſſe towards us.

Fifthly, There is much of Sacriledge in it; The Ungrateful man robs God of th…t honour which is due unto him and w…ich he ha…h reſe ved …o himſelf, (nor will he give it to any o her): God is content that we ſhould have the good of all, b…t the prai…e of all h…looks to have himſelf. That, is as the Ewe that Nathan ſpe…k…o…,2 Sam. 12.3. Mal. 3.8.2 Sam 12:3Mal 3:8 in the Parable, which God puts in his own boſome: Will any man rob his God? he is a wretch that doth ſo; And ſuch a wretch is the ungrateful perſon, who ſteales away God's Ewe-Lamb, having large flocks and herds of his own.

Six…hly,Pſal. 73.11. Job. 21.25.Ps 73:11Job 21:25 and laſtly, There is Atheiſm in it. Thus thoſe ungrateful wretches, mentioned by …ob, whom God hath bleſſed with temporal abundance, ask, What is the Almighty that they ſhould ſerve him, Job 21.25. and ſhould Job have been ungrateful towards God, for thoſe bleſſings which he had received from him, he profeſſeth plainly that he ſhould have denyed the God that is above, Job. 31.28. Pſ. 63.21.Job 31:28Ps 63:21in ſo doing, Jeb. 31.28. An unthankful heart is an Atheiſticall heart wherever it be found, Pſal. 73.11. Thus you ſee, what a bundle of ſins are wrapt up in this one (albeit you have not ſeen the one half) which is enough one would …hink to make us abhor-Ingratitude, But

Secondly, I… is a ſin that all Law condemns. The Law of Nature is againſt it; For naturally every effect is brought back to its cauſe,Aquin 4.22 106. Art. 2. (as all waters come out of the Sea, ſo all re…u…n thither again). Now God…s the cauſe of all things, and perſons therefore Nos, noſtra que , whatſoever we have, and whatſoever we are, muſt be aſcrib…o unto him. And ſhall not the Rivolets of praiſe and thankfulneſſe return to that p…ace from whence our benefi…s do ſpring? By Inſtinct of nature Men have been thankful to Beaſts, of whom they have go ten any good: So Romulus and Rhemus ſet up in Rome the Im…ge of a Wolf, fo… a kind remembrance of that Wolf that did feed them with her Mi…k: p. 141And Beaſts have been thankful to Men. God ſends the ungrateful to the Oxe and the Aſſe, to learn of them,Iſa. 1.3.Isa 1:3 Iſa. 1.3. And to Birds and Beaſts, Dogs and Lyons, we may ſend ſuch, on the ſame errands. Of the Stork i… is ſtoryed, that ſhe offers the firſt fruit of her young ones to God, by caſting one of them out of her neſt, as Rent for her houſe room. And of the Elephant it is reported, that, coming to feed, the firſt ſpring he breaks, he turns it towards Heaven in teſtimony of thankfulneſſe: A poor Spaniell, that is fed with a bit and a knock, and now and then remembred with a cruſt of bread, how gratefully will he remember his Benefactor? (ſaith Ambroſe).Amb. Hexam. Plin. lib. 8. cay. 40. Pliny relates many memorable Inſtances of the fidelity of Dogs to their Maſters, which are too long to recite: The like Gratitude we read in Aulus Gell: of a Lyon out of whoſe foot a young man had pulled a ſtub, and cleanſed the wound;Aul. Gel. noct. Attic. l. 5. c. 14. the name of the man was Androclus, a Slave to a noble man in Rome, who had run away from his Maſter, and fled into the Deſarts, where hapning into a Ca…, a Lyon comes to him, groaning and halting, offering to him his paw, grievouſly wounded with a ſtub; Androclus pulls it out, dreſſeth the wound, ſo that in a ſhort time the Lyon was cu…ed; in recompence whereof, the Lyon brought him every day a part of his prey for the ſpace of three years: Afterwards, Androclus was taken, and ſent to Rome, and there by his Maſter impriſoned. Not long after, this Lyon was alſo taken alive, and ſent thither, where he was kept (after their manner) for paſtime; Androclus was condemned to combate with this Lyon; and being brought out of priſon, and put unto the Lyon, expecting nothing but ſuddain death, the Lyon came to him, and fawned on him, licking his hands, and feet, and would not hurt him; Hereupon the Emperour pardoned Androclus …ſet ſet him free, and gave him the Lyon; of whom the people uſually ſaid, Hic eſt Leo hoſpes hominis, H…c est homo medicus Leonis: This is the Lyon that fed the man, this is the man that …hyſickt the Lyon.

The Aſp is a vene nous Creature,Plin. l. 10. c 74. and yet we read in Pliny of an Aegyptian that had one, that ordinarily came to his Table, and there took meat at his hand: This Serpent afterwards had young ones, and one of thoſe young ones happened to ſting on… p. 142of the Aegyptian's Children, whereof it dyed; which when the old Aſp perceived, ſhe preſently kill'd they young one which did it, and afterwards, as aſhamed of the wrong offered to her feeder, departed from the houſe, and never returned more. And the Fiſh in the Sea likewiſe, they ſay, are in their kind grateful: Athenaeus (lib. 13.) reports, that Mileſius having bought a Dolphin alive, and letting it go again into the Sea; afterwards, himſelf being caſt away by ſhipwrack, and ready to periſh in the midſt of the Waves, that Dolphin took him, and carryed him to the ſhoar, and ſo preſerved his life. Albeit I doubt of the truth of the Narration, yet I doubt not of this truth, that it is more then beaſtly Ingratitude to be ingrateful. Theſe Inſtances I give you to manifeſt that Ingratitude is hateful to Nature even in the Creature, to the Creature: Oh! how deteſtable then is it in the Creature towards the Creator? Common Morality condemns it, and informs every common capacity of this common principle, Suum cui que , Let every one have his own. There is no book of Ethicks, of moral doctrine, that we meet withal, wherein there is not (almoſt in every leaf) ſome deteſtation, ſome Anathema, againſt Ingratitude. We owe God thanks in poynt of Morality, and Honeſty; as he is our bontiful Benefactor, and gives ſo liberally to all: Every benefit carryes with it the force of an obligation (as we all confeſſe); let us receive one ſmall kindneſſe from another, we acknowledge our ſelves much bound unto him for it; and this the Heathens confeſſe. And then it is a due owing unto God in poynt of Covenant, Pſal. 50.15. Call upon me (ſaith God) in the time of trouble; Pſal. 50.15.Ps 50:15I will hear thee, and thou ſhalt glorify me. Which Scripture (ſaith one) is a kind of Indenture, God is the Landlord he demiſeth a Tenement [I will hear thee in the time of trouble] but he requires Covenants from the Tenant: firſt a common Fine muſt be paid, [Call upon me]; And then a continuall Rent muſt be rendered, Thou ſhalt glorify me: Juſtice by Ingratitude is violated, and therefore carefully to be avoyded.

Religion and Piety will not own it, What is Religion (ſaid the Orator) bu… Gratitude to God? Piety, but Gratitude to Paren…s? Loyalty, but Gratitude to Princes, &c. Thankfulneſſe to God is a Religious Act, part of that ſervice whereby we worſhip p. 143and honour him, Pſal. 50.23. Whoſo offereth praiſe glorifieth me. And it may, in ſome ſort, be ſaid to be a more excellent part of God's worſhip then Prayer, for that it is of a larger extent; we have many things to praiſe God for, which we never prayed for, (as for our Election, Preſervation in our Infancy, and many other daily favours, which we begged not at God's hands; No, nor may pray for, as for this or that particular Affliction, which yet hapning unto us we are bound to bleſſe God for, it being a fatherly correction laid on us for our Amendment). Beſides, it contributes more to God's glory, to acknowledge, by thanks, that God hath given, than to acknowledge by prayer that God can give. The one belongeth to them that ſeek, the other to them that have found what they ſought, &c. Both Suit, and Service is owing unto God our Lord,2 Cor. 4.152 Cor 4:15 Prayer and Prayſe; and yet the laſt is that wherewith the Lord ſeems to be moſt delighted, as that whereby he is moſt honoured: Nor can that man be a Religious man, that doth neglect it, and is ungrateful. You ſee (then) in what ſtate he ſtands that is Unthankful; he is Outlawed, both by the Law Naturall, Morall, and Spirituall, which is the ſecond Motive I commend unto you, which, being being well coſindered, may teach us to avoyd Ingratitude.

Thirdly, Conſider the Recompence and Reward of it; It provoketh revenge, both from God and Man: What the ſin againſt the Holy Ghoſt is in Divinity, (ſaith one); the ſame is Ingratitude, in Morality a ſin unpardsnable. It was ſaid of Alexander that he exceeded all in Bounty; And of Caeſar, that he exceeded all in Patience; yet it was obſerved, that the one did never give unto, and the other never forgive, an ungrateful Perſon. The Laws of Perſia, Macedonia, and Athens condemned ſuch to death, as requited not a good-turn (it being in their power): For they judged, that ſuch a one would not ſtick (in a very high degree) to neglect their friends, their Parents, their Country, their Gods; inaſmuch as he that is unthankful is alſo ſhameleſſe and he that is not aſhamed will not ſtick to commit any Villany. Philip of Macedon cauſed a Souldier of his, who offered unkindneſſe to his Hoſt, (who had courteouſly and plentifully entertained him, yet at his going away begged ſome p. 144of his Hoſt's lands), to be branded in the fore ead, with …ere two words Hoſpes ingratus, But we ſhall not need to god w… to the Philiſtins to ſharpen our Mattocks; Scripture affords us Inſtances of Revenge juſtly taken (or at leaſt intended to be taken) upon Ingratitude.2 Sam. 10.4.2 Sam 10:4 David was highly incenſed againſt the Ammonites, for that deſpight which they offered to his Meſſengers, whom he ſent in kin…neſſe to viſit their King, (after the death of his Father Nahaſh). They ſhaved off the one half of their Beards (laith the Text)▪ and cut off their Garments in the middle, even to their Buttocks, and ſent them away: The Beard is a Naturall Ornament of the Body, and ſo it was accounted in Iſrael; for had this trick of ſhaving the Beard (in uſe at this day, amongſt the Romaniſts; and now in faſhion amongſt us) been the uſe in Iſrael, the Meſſengers needed not to have been aſhamed (as they were), for they might more eaſily have cut off the other part of the Beard remaining (as one ſaith),Ver. 5. than to have ſtayed at Jericho till their Beards were growen, as they were enjoyned to do. And the Garment is an Artificiall Ornament of the Body,Ver. 6. which covers the nakedneſſe of it: In both the King of Ammon ſought the diſgrace of David's ſervants; which Ingratitude ſo ſtank in David's noſtrils, that he revenged it with the ſlaughter and overthrow of ſeven hundred of their Chariots, and forty thouſand Horſemen. And how greatly (and juſtly) was David exaſperated againſt Nabal for his ungrateful carriage towards him?1 Sam. 27.1 Sam 27 David had done much for him, in preſerving all that he had,Ver, 14.21. and being a defence unto him, and as a Wall unto all that was his, both by Night and by Day; (as Nabal's own Servants did teſtify). Now, David being in want in the wilderneſſe, and hearing that Nabal made a feaſt for his Sheep-ſhearers, ſends a friendly Meſſage to him, deſiring ſome relief from him, for himſelf and his, what he thought good himſelf, (not preſcribing what he ſhould ſend); an honeſmotion, and as eaſy for him to grant at ſuch a time: But Nabal forgetting the kindneſſe that he had received, doth not onelyonly refuſe to return kindneſſe for kindneſſe, but gives rayling and reproachful words: Who is David, or who is the Son of Iſhai? Why Chur…e, he is God's anointed; he that hilled Goliah, and had defended the people o God in general, from the Philiſtins: p. 145and that in particular had kept thee, in the wilderneſſe, and done many courteſies for thee in Carmel: And it is one degree of Ingratitude, not to retain the memory of a Benefactor's kindneſſe. But he proceeds yet higher in ſlandering David and his ca…ſe, making him & all that were with him no better then Fugitives & R…magates from their Maſter: and ſo no onelyonly denyed David that courte…y which was deſired, but he reviles his Perſon, and condemns his Cauſe;Ver. 13. and in ſo doing ſends him ſtones inſtead of Bread: which Ingratitude of his did ſo incenſe David, (albeit he had been long in the School of Patience & well profited therein) that he armeth himſelf to take revenge,Ver. 22. and bindeth it with an Oa…h, that be would ſlay all that belonged to Nabal, even to the Dogg that piſſeth againſt the Wall. Verſe. 23,—32.And queſtionleſs had proceeded in his purpoſe, had not Ab…gail (Nabal's wife) met him by the way, and by her wiſdome pacified his wrath, and hindred him from his bloody intention:Ver. 33.34. For which David bleſſed God, and acknowledged his providence therein, in ſending Abigail out to meet him, and bleſſed Abigail as that Inſtrument that was uſed to keep him from that bloody act, which was intended by him: And yet,Ver. 37.38. notwithſtanding that David ſpared this churliſh and ingrateful Nabal, God would not ſpare him for that his Ingtatitude; he takes the matter into his own hand, and puniſheth Nabal with no leſſe puniſhment then the ſtroak of D…ath; yea, with a blockiſh and ſenſleſſe Death his heart dyed within him, and he became like a ſtone, whereat David rejoyced, and for which he bleſſe God,Ver. 39. who had judged his righteous cauſe, in bringing the wickedneſſe of Nabal upon his own head.

And indeed, you ſhall find that Proverb to be moſt true,Pro. 17.13.Prov 17:13 Whoſo rewardeth evill for good, evill ſhall not depart from his Houſe, Prov. 17.13. Plagues and Puniſhments from God (and many times from man alſo) light upon ſuch either in their Perſons, or Poſterity.Jer. 18.20, 21.Jer 18:20Jer 18:21 God's wrath hath been revealed from Heaven againſt it, and that in a very high degree, (as Jeremiah ſheweth by the Spirit of Prophecy, Jer. 18.20, 21.) And if Ingratitude of man towards man be ſo hateful; what think you of man's Ingratitude towards God? ſhall that ever eſcape unpuniſhed? Conſider adviſedly and give ſentence.

p. 146We read that when Tamerlane had overcome Bajazet, he asked him. If he had ever given God thanks for making him ſo great an Emperour? Bajazet replyed that he had never thought of that: It is no wonder then (ſaid Tamerlane) that ſo unthankful a man ſhould be made ſuch a ſpectacle of miſery, as thou now art. God will be unto ſuch as forget him, a Lyon, a Leopard, and as a Bear robbed of her Whelps▪ Hoſ. 13.6, 7, 8. Jer. 8.13. Hoſ. 2.9, —13. Rev. 2.5. Num. 4.25, 28. Rom. 1.21. Mat. 25.30. Oppoſita, juxtaſe poſita, magis illuceſcunt.Hos 13:6Hos 13:7Hos 13:8Jer 8:13Hos 2:9Rev 2:5Num 4:25Num 4:28Rom 1:21Matt 25:30as it is threatned, Hoſ. 13.6, 7, 8. And ungrateful Iſrael found it to be true, (as the whole Book of the Judges teſtifies). Sometimes he puniſheth Privatively, in taking away his Mercies from us, as Jer. 8.13. Hoſ. 2.9, 10, 11, 12. Revel. 2.5. And ſometimes Poſitively, with Judgments Temporall, as Numb. 14.25, 28. Spirituall, as Rom. 1.21. and Eternall, as Math. 25.30. Let this prevail with us, to beware of ſo foul an evill.

Laſtly, Let us on the other ſide take notice of the Good of Gratitude, that ſo the ill of Ingratitude may the better be diſcovered.

There are but three heads whereto we refer all that is Good, Jucundum, Ʋrile, Honeſtum; Pleaſure, Profit, and Honeſty: each of theſe (ſingly) we count Good, but when all theſe three concur we count that Excellent. Now, in this one Duty of Thankfulneſſe all theſe meet,Pſal. 147.1.Ps 147:1 Pſal. 147.1. O praiſe the Lord for it is good yea, it is a pleaſ…nt thing▪ and Pra…ſe is comely. It is Good, as it brings Profit with it; and Profi (we know) is a very moving Argument. The Benefit is great that comes by Thankfulneſſe unto us; for by it we retain the old, and invite new Mercies.

Bleſſings, already conferred on us, are retained and kept by our Thankfulneſſe; no better way to preſerve what we have than by being thankful for what we have.

And the thankful Acknowledging of Bleſſings invites new Mercies,Gratiandi actio eſt ad plus dandū invitalio. Pſ. 9.10, 11. Luk. 17.15, 19.Ps 9:10Ps 9:11Luke 17:15Luke 17:19 as appears by that which David ſpeaks, Pſal. 9.10, 11. So Luke 17.15. that Leper which returned back to give God thanks, received a ſecond time forgiveneſſe of ſins, ver. 19. There is nothing that obtaine h more of God than Agnition of favours received. Such a one we ſay, deſerveth to have kindneſſe ſhewed him; he is ſo mindful of a good turn.

p. 147On the other ſide, Unthankfu…neſſe is a great loſer; it forfeits all that hath bin by Prayer obtained,Si c…ſſat Gratiacum recurſus, c…ſſet gratiarum decurſus. Bern. Mark 6.5.Mark 6:5 and …oppeth the cour…e of Gods bleſſings; and dryeth up (as it were) his hand that he cannot ſtretch it forth to co us good: ſo we read, Mark 6.5. Chriſt could do no mighty Works in his own Country, And why not there as well as e…ſewhere? their unthankfulneſſe and ingratitude towards him, transfuſed as it were a dead Palſey into the hands of his Omnipotency; Such is the venemous nature of it. As David ſaid of unthankful Nabal, 1 Sam. 25.21: So ſaith God of an unthankful Chriſtian,1 Sam. 25.21.1 Sam 25:21 In vain have I kept all that this fellow had in the wilderneſſe, &c. So, in vain have I done ſo much for this ungrateful wretch.

Thankfulneſſe, is good as being Pleaſant, and delightful; It is the Exerciſe not onelyonly of the dumb Creatures on Earth, but of the glorious Angels in Heaven, to give thanks unto the Lord, and praiſe his name, Pſal. 148.2, 3, 8. Revel. 4.8, 11, & 7, 11,Pſal. 148.2, 3, 8. Rev. 4.8, 11, & 7, 11, 22.Ps 148:2Ps 148:3Ps 148:8Rev 4:8Rev 4:11Rev 7:11Rev 7:22 22. Yea, there is more delight in this, then in Prayer, (ſaith Reverend and Humble Hooker) for the one hath penſiveneſſe and fear, but the other joy annexed. But in Ingatitude there is no delight at all, nothing but envy, murmuring, and diſcontent: Serpents have venome within themſelves, which they put forth to the hurt of others; but an ungrateful wretch hath his venome within him, wherewith he is tormented daylie.

Laſtly, Gratitude is an honest and comely Good: Nothing doth more commend a man to God and Men, than it, Luke 17.15.Luke 17.15.Luke 17:15 But Ingratitude is a foul and ignominious thing, It leaves an aſperſion on the name and fame of a man, no vice greater: ſo did the very Heathens judge of it,Ingratum dica… omnia dixiſti. Senec. de Beniſic. they counted it for the fowleſt imputation that could be layd upon a man, to ſay, He was Ungrateful; Term him ſo, and you have called him all the fowl names that may be. It overflowed all other particular vices; No other vice could get a name amongſt them where that was; it ſwallowed all, devoured all, and became all. Su e I am, that our Saviour joynes theſe two together, the unthankful, and the evil, Luke 6.35. the unthankful man hath his brand to be a naughty man; and St.Luk. 6.35.Luke 6:35 Paul ſets the unthankful and unholy together in that bead-roll of vitions Per…ons, 2 Tim. 3.2.2 Tim. 3.2.2 Tim 3:2 intitimating p. 148in what e…teem they are to be had amongſt us. Lay altoge…her, and then tell me if we have not great cauſe, not onelyonly to beway our former Ingratitude, but for the ſuture to beware leſt we be charged with it, which we cannot avoyd, unleſſe we make ſome thankful return to God for all his Favours beſtowed.

But God's gifts are free, Object. Pſal. 50.7, — 14. Pſal. 16.2. Reſp. Mich. 6. Pſal. 50.14.Ps 50:7Ps 16:2Mic 6Ps 50:14he gives and looks for nothing again, Pſal. 50.7, — 14. Pſal. 16.2.

God looks for nothing to be done by us, by way of Exact Recompence; Thouſand of Rams, and ten thouſand Rivers of Oyl cannot do that; but ſomething he expects ſhould be done by us by way of acknowledgement, and declaration of his goodneſſe and care of us, Pſal. 50.14. and that for the good of others. I will publiſh the name of the Lord (ſaith Moſes▪ Deut. 32.3.) Aſcribe ye greatneſſe unto our God. We muſt report, that they who hear may give glory to the God of Heaven. He that makes a Clock, beſtowes all that Labour on the ſeveral Wheels, that thereby the Bell might give a ſound and the Hand ſhew to others how the time paſſeth away: ſo this is a Principal of that Thankfulneſſe which God requireth of us, that we make an open declaration of his mercies, for the winning and confirming of our Brethren.

Secondly, Our beſt Retributions being proportioned to the infiniteneſſe of his merits, may juſtly be eſteemed Nothing: What is a Pepper-corn. to the worth of a large Farm? God looks but for thanks for the large mercy we hold of him; and what is that, but Nothing? Gratias dicere eſt Gratias facere (ſaith Auguſt)▪ To utter our thanks to God is all our performance of thankfulneſſe.

And yet, we muſt not think that Gratitude lyes wholly in the Tongue; As if a general acknowledgement of God's favours, or recounting of ſome eminent mercies were ſufficient, when in the mean time our Hearts are far from him, and our lives are wicked and un…eformed: Thanking of God is a thing that moſt do, and yet few do as they ſhould:Bern. in Cant. Scr. 13. Bernard in his time complained that Deo Gratias, God be thanked, was made as it were a By word, as it is amongſt many of us at this day, who being asked about the health and welfare of our Selves and Friends, p. 149uſually come with God be thanked, and God be praiſed; when their lives are wicked and unreformed: There I may reſemble to ſome pritty Birds that are painted on Cloaths, that hang upon the walls in ſome A…e-houſes; which have goo… ſayings in their mouths, as, Be ſober, and watch, Fear God Honour the King, Pray continually; But Drunkenneſſe, Swearing and Vomiting is in the Room or at the Table. Such a pritty Peacock was that boaſting Phariſee of whom we read in the Goſpel,Luke 18.11.Luke 18:11 Luke 18.11. He came with God I thank thee in his mouth. And many other had Hoſanna between their lips one day, that the next cryed Crucifie him. Crucifie him. John 12.13, & 19, 15. Math. 26.40. Verſ. 67.John 12:13John 19:15Matt 26:40Such praiſe in the mouths of wicked ones is no more acceptable unto God; then Hail Maſter was in the mouths of thoſe who ſpat in the face of Chriſt, and buffetted him with their fiſt. It adds unto our Ingratitude and makes it more vi…e, inaſmuch as we do not onelyonly wi…hhold from God his right, which is Sacriledge; but we add Hypocriſie unto it; take his name in vain, and mock him for his kindneſſe doing that in good earneſt, which boyes do in ſport; we ſtand upon our heads, and ſhake our heels towards Heaven: At leaſt we are like ſome crafty and diſhoneſt Tenant, which makes a kind of tender of Rent, and when we have done we ſweep it up again, and go our wayes:Habere Gratias corde. Pſal. 116.12, & 111, 1. Agere gratias ore. Pſal. 22.22, & 45, 1, & 66, 16, 17, & 71, 24. Referre gratias opere. Pſal. 116.13, & 138.2. Prov. 3.9.Ps 116:12Ps 111:1Ps 22:22Ps 45:1Ps 66:16Ps 66:17Ps 71:24Ps 116:13Ps 138:2Prov 3:9 Give me leave therefore (before I end the Point) in a word or two, to ſhew you wherein true Gratitude conſiſts, and what is expected from him, that would approve himſelf to God, to be truly thankful.

Thankfulneſſe is either in Affection in Profeſſion, or in Action: Thankfullneſſe in Affection, is when we heartily accept of the benefit beſtowed, think our ſelves indebted for it, and heartily deſire to make ſome return to teſtifie it, Pſal. 116.12, & 103, 1, & 111, 1.

Thankfulneſſe in Profeſſion, is, when we make known the benefit received to others, praiſe the Giver▪ and vow or promiſe to requite it according to our Power, Pſal. 22.22, & 45, 1, & 66, 16, 17 & 71, 24.

Thankfulneſſe in Action is, when any convenient or beſeeming Recompence or return is made for the benefit received, (be it more or leſſe:) Pſal. 116.13, & 138, 2. Prov. 3.9.

p. 150He that would be truly thankful, muſt manifeſt his thankfulneſſe all three wayes; in heart, by word, and by deed; Our Hearts muſt lead the way, our Tongues muſt follow our Hearts; and our Hands our Tongues. Our Hearts are the Fountain of every good Action, there muſt it be originally. The Tongue is the Meſſenger of the Heart, there it muſt be declaratively: The Life is the manifeſter of the truth of both, there it muſt be Actually.

When we call to mind,Recognition. Pſal. 107.13. Pſal. 68.14. Numb. 11.6. Pſal. 106.24. Commemoration. Pſal. 117.2. Pſal, 78.4, 6. Pſal. 22.22, 23. Math. 12.34. Retribution. Pſal. 50. ult.Ps 107:13Ps 68:14Num 11:6Ps 106:24Ps 117:2Ps 22:22Ps 22:23Matt 12:34Ps 50 and keep in mind Gods favours beſtowed on us; when we highly prize them according to their goodneſſe, and put a right eſtimate upon them, ſtirring up our ſouls to thankfulneſſe (as David did) then Gratias Habemus, we have thanks in our hearts for God, or we have thankful hearts to God. For want of this Iſrael was blamed, Numb. 11.6. Pſal. 106.24. Think and Thank God, is a good Motto.

When we confeſſe Gods goodneſſe, and with our lips ſet forth his praiſe; when we publiſh abroad the loving kindneſſe of the Lord, and tell our Children what God hath done for us, and provoke others to this duty, then Gratias agimus; we give thanks to God with our Tongues; Out of the aboundance of the heart the mouth ſpeaketh.

When we expreſſe a thankful heart in our lives, uſing theſe bleſſings which God hath beſtowed on us to the right end, improving Gods gifts to the Giver's honour; when we lead a godly life, and order our converſation aright, and abound in good works, then Gratias referimus opere, we return thanks to the God of Heaven by our lives.

In ſhort, that Gratitude is grateful and acceptable to God, whoſe Root is in the Heart, Bloſſomes in the Tongue, and Fruit in the Hand: whoſe Root is Faith, Bloſſomes Praiſes, and Fruit, Good Works. Bloſſoms in the lips may ſoon be blowen away with a breath,Pſal. 39.30, 31.Ps 39:30Ps 39:31 it is a fading thing; but when the heart and life is thankful, that pleaſeth God better then a Sacrifice that hath horne or hooffe, Pſal. 69.30, 31.

But what if one be not able? We would pay God this Rent and Tribute of thanks, Object. but we have not wherewith.

p. 151There are but few Tenants, ſo impudent (ſaith one) as to ſay, They will pay no Rent; Indeed, Reſp. many pretend that they are ſo impotent that they cannot pay. To theſe, I give this Anſwer.

Firſt, God is no hard Landlord, he letteth out his Farm or Vineyard at ſuch a Rent, that the Farmer may live well upon it.Cant. 8.11.Song 8:11 You read (Cant. 8.11.) that a thouſand pieces of ſilver were to be paid for Rent of the Vineyar, but yet two hundred pieces were allowed to them that kept the Fruit; (which was a great gain): So, Math. 21.33. they could pay, but would not.Math. 21.33.Matt 21:33

Secondly, Gratitude will be caſting about, and projecting what to return, Iſa. 32.8. He deviſeth, ſtudieth, meditareth how he ſhall compaſſe his Rent; how to pay it: So, Pſal. 116.17.Iſa. 32.8. Pſal. 116.2.Isa 32:8Ps 116:2 The word of God will help thoſe that are inquiſitive, and give directions; and the Works of God will furniſh us. We read in the Goſpel of a Fiſh that brought money in the mouth to Peter, Math. 17.27. wherewith he payed Tribute.Math. 17.27.Matt 17:27 There is not a Fowl in the Heavens, a Fiſh in the Sea, a Beast on the Earth; not any worm that crawles upon the Earth, but brings ſomething in the mouth of it, to help a thankful heart towards the payment of that Rent which is due to God; Perſius found it in a foal Toad, which when he ſaw, he wept, and being asked the reaſon why he wept, he anſwered, he bewailed his Ingratitude, who ſerved not the Lord as he ought, who had made him a Man; and not a Toad.

Thirdly, He is not alwayes unthankful who doth not Par Pari referre, recompence a benefit: but he would not, although he could. Furnius told Auguſtus (who had multiplyed favours on him) that in one thing he had damnified him, yea, undone him; You have done ſo much for me (ſaith he) that I muſt live and dye unthankful; that is, without ſhewing my thankfulneſſe, by equivalent recompences.

Fourthly, Where there is an endeavour and deſire to teſtifie the thankfulneſſe of our hearts, and to make requital in the beſt manner that we can; God accepts of it. We read that the Grecians in a great ſolemnity, did preſent to Philip of Macedon many goodly gifts; amongſt others, a Painter preſented him with his own Picture in a Table, ſet forth with many Pearls p. 152and Jewels, artificially drawn, and over every Jewer was inſcribed Vellem & hoc, I would I were able to give ſuch gifts as th…ſe; So ſaith the Thankful heart; I would I could render more and better. To be thankful in affection, when there is no more in our Power, is true thankfulneſſe, which hath ever a care to profeſſe and perform, ſo far as it can.

Fifthly, Where other abilities are wanting, let us ſtill make our thankful acknowledgements I can never give to God ſufficient thanks, (ſaid the moral man); yet I will ever acknowledge that I cannot give Him thanks ſufficient.

Sixthly, And having nothing elſe to give, give him thy ſelf, as Aeſchines did to Socrates, who receiving great rewards from his Schollars for his reading to them; This Aeſchines being a poor Auditor of his, and having nothing elſe to give, told him Quod unum habeo, meipſum tibi dono, &c. I beſtow my ſelf upon thee, having nothing elſe to give thee; this Socrates took ſo kindly, that he anſwered him, Habebo curam ut te tibi reddam meliorem, quàm accepi; I will have a care to reſtore thee better to thy ſe…f, than I received thee. To this return we are exhorted, Rom. 12.1.Rom. 12.1.Rom 12:1 And it will be to our great advantage to make ſuch a Retribution unto God. To conclude, I have read of a poor Spaniard of Sevil, to whom a Father of the inquiſition ſent for ſome Pears growing in his Hort-yard;Mr. Thomas Fuller. The poor man preſently (for fear) pluckt up the Tree, Root and Branch, with all the fruit thereon, and ſent him. What ſudden fright and fear made him to overdo, &c. let our Cordial Gratitude to our good God cauſe us to do moſt chearfully, to offer up the whole man unto him, Soul and Body. Oh! that God might find ſuch a return from us; then would it not be ſaid of us, as of this Figg-Tree, He came and ſought fruit thereon, and found none.

I have yet one word more to ſay to you, from the point propounded; Uſe. for if God be ſo ill requited, where he hath well deſerved, let us not think ſtrange, nor be diſcontented, if we meet with the ſame meaſure. David complained much of it, Pſal. 35.12. and elſewhere:Pſal. 35.12.Ps 35:12 So in theſe dayes it is a general complaint, Never any (ſay ſome) were ſo dealt withall; So ſometimes a Father complaining of a wretched Son, Never (I think) had Father p. 153ſuch a Son as I have: The Son ſtraightway replyes, yes, my Grandfather had. Thou mayeſt apply this unto thy ſelf: conſider how ungrateful thou haſt bin unto thy God, and it may cauſe thee to bear patiently the injuries that are offered to thee in that kind. But I forbear preſſing this, having held you very long in the point, but the neceſſity of it may excuſe the prolixity; it being one of thoſe ſins which make the times ſo perillous,2 Tim. 3.1.2 Tim 3:1 2 Tim. 3.1.

Then ſaid he unto the Dreſſer of the Vineyard, Behold, Text. Verſ. 7.theſe three years I come ſeeking fruit on this Figg-Tree, and find none; Cut it down, why cumbers it the Ground? &c.

The former Propoſition is here Proſecuted, and the manner of proceeding with this barren Figg-Tree, is, in theſe and the words following, ſpecified, wherein we have;

Firſt, An Expoſtulation with the Dreſſer of the Vineyard, about the Barrenneſſe of the Tree; in the words now read [Then ſaid He, &c.] Secondly, The Interceſſion which was made by the Dreſſer on the behalf of that Figg-Tree, verſ. 8.9.

In the Expoſtulatory part we ſhall take notice, Firſt, of the Perſon Expoſtulated with, [The Dreſſer of the Vineyard]. Secondly, The Subject matter of it, [Behold, theſe three years I come, ſeeking fruit on this Figg-Tree, &c.] We begin with the firſt.

Then ſaid he unto the Dreſſeer of the Vineyard. Text.]

This Dreſſer was an Angel (ſaith Athanaſius). So Theophylact conceives it may be underſtood: It is true, the Angels pitch their Tents about the Vineyard of the Lord, and do many good offices unto it, and for every Figg-Tree planted in it; yet we do not read that they Digg about it and Dung it, as this Dreſſer mentioned in the Text promiſed to do; moſt conclude.

The Ministers of the word and Sacraments are the Dreſſers of the Lord's Vineyard: Doct. To them God hath in a ſpecial manner committed the care of it, and put them in truſt to tend it, and to dreſſe it; and that ſhall be our Note.

p. 154God himſelf is ſaid to be the Husbandman of the Vineyard, John 15.1.Joh. 15.1. John. 18.30. Jer. 1.10, 18, 9. Ezek. 3.17. Math. 28.19, & 16, 19. Joh. 20.23. 1 Cor. 3.9. Eph. 4.11. 2 Tim. 4.2. 1 Pet. 5.2, 3 Heb. 13.7. Queſt. 1.John 15Jer 1:10Jer 1:18Jer 1:9Ezek 3:17Matt 28:19Matt 16:19John 20:231 Cor 3:9Eph 4:112 Tim 4:21 Pet 5:21 Pet 5:3Heb 13:7 And Chriſt the Maſter-Dreſſer; for He and His Father are one, John 10.30. But notwithſtanding this, in a Subordination, the Ministers of God in their ſeveral times and places are truly ſaid to be the Dreſſers of it. So were the Prophets in their dayes, Jer. 1.10, & 18, 9. Ezek. 3.17. And the Apostles and Evangeliſts in theirs, Math. 28.19, & 16, 19. (the Keyes of the Vineyard is put into their hand, John 20.23. 1 Cor. 3.9.) And ſo We, their Succeſſors, in ours, Epheſ. 4.11.11. To us is the like charge given that we take the like care, 2 Tim. 4. 2.1 Pet. 5.2, 3. Heb. 13.7. we are joyned in the ſame holy work, (albeit in an inferior order.)

But why doth the Omnipo…ent God depure frail men to this Office? Why not the Angels? Why not ſome of thoſe glorious Cherubims and Seraphims, who attend about His Throne continually, and are ready to execute his will and pleaſure?

It is not ſafe for us to be over-buſie, in demanding a reaſon of Gods proceedings; Reſp. It is enough for us to know, that it is the good will and pleaſure of God to have it ſo. And yet in many things, he gives us both liberty to enquire with ſobriety, and light to find out, ſo much as may give us reaſonable ſatisfaction: To ſatisfie you (then) in this thing; There are divers Reaſons that may be rendered, why the Omnipotent and Wiſe God impoſeth this Charge, not on the Glorious and Celeſtial Angels, but on poor and deſpicable men; (even on ſuch as are no better eſteemed, then the Refuſe and Off-ſcouring of the World):1 Cor. 4.13.1 Cor 4:13 S Some reſpect God, other ſome the Angels, and others have reſpect to Us, to whom they are ſent; And laſtly, there are other, which have reſpect to the Work where-about they are imployed; Of each of theſe, ſomewhat.

Firſt, God hath reſpect herein to his own glory; for the infirmity of the Inſtrument makes to the glory of the Agent: This …eaſon the Apoſtle gives,2 Cor. 4.7. foreign.2 Cor 4:7 2 Cor. 4.7. We have this Treaſure in Earthen Veſſels, (or in Oyſterſhells) (as the ill favoured Oyſter is ſaid to have a pearl in it) that the excellency of the Power may be of God and not of Men: We are apt to think, if an Angel from Heaven ſhould bring the meſſage to us, it would much p. 155make for Gods glory; ſhould a Cherubin or Seraphim preach the Goſpel to us, we ſhould readily and diligently obey, &c. but God ſeeth not as men ſee, He well knowes how apt we are to Angel-worſhip, and aſcribe too much to the immediate inſtrument of our good, (as the Heathen did to thoſe who had bin beneficial to them, and in that reſpect deified them,Acts 3.12, & 14, 11, 15.Acts 3:12Acts 14:11Acts 14:15) but when God is pleaſed to hang great plummets on weak lines, and work ſtrong effects by weak cauſes, the glory of the work redoundeth only unto him, to whom, of right it appertaineth: And this one thing hath confounded all the wiſdom of the World, to ſee much mighty things effected, and brought to paſſe,1 Cor. 1.17.1 Cor 1:17 by means ſo weak, vile and deſpiſed: 1 Cor. 1.17. So Sampſons Victory was the more glorious, in that it was obtained with ſuch an Inſtrument, as the Jaw-bone of an Aſſe, Judg. 15.15,Judg. 15.15, 16.Judg 15:15Judg 15:16 16.

Secondly, In reſpect of the Angels themſelves; For firſt, it ſuits not with their Nature to have ſuch ordinary and viſible converſe with men, as is requiſite for the Dreſſer of the Vineyard to have, who muſt alwayes be digging, and pruning, and dreſſing of the Vines and Figg-Trees therein growing; God (indeed) uſeth them for the good of his Church many times,Heb. 1. ult.Heb 1 and hath cauſed a viſible appearance; but their part is not to be alwayes on the Stage, as the Dreſſer muſt be.

Secondly, They have another office deſigned in the Vineyard, than this kind of dreſſing of it; They are appointed to Protect it, and to be Reapers at the end of the World, Math. 13.39. but we read not that they are Sowers, to ſow the ſeed:Math. 13.39.Matt 13:39 They direct, protect, and aſſiſt Gods Miniſters in their Miniſterial function, but we find not any where, that they did exerciſe the Publique Miniſtery, that appertaineth to the Miniſters of the Church: we read (indeed) that they have revealed from God to his Prophets, ſome part of his will, which thoſe Prophets were to make known unto the Church (as Zach. 2.4.) But that they themſelves did publiſh theſe things unto the Church,Zach. 2.4. 2 Cor. 5.18. Acts 8.26, & 9, 10, 11, & 10, 9, & 16, 9.Zech 2:42 Cor 5:18Acts 8:26Acts 9:10Acts 9:11Acts 10:9Acts 16:9 we read not, for that appertained not to their Miniſtery, but to the Miniſtry of Man, 2 Cor, 5.18. And what appertained to the office of the Miniſters of the Church, they left for them to do, as appears in divers Inſtances, Acts 26, & 9, 10, 11, & 10.9 & 16, 9.

p. 156Thirdly, God doth this ex Gratiâ, and hath reſpect to the good of man; in deputing Men and not Angels to this ſervice; and that divers waies.

Firſt, In regard of man's weakneſſe; It ſuits beſt with our nature, to be dreſſed by Men, and not by Angels; he knows our infirmity, and whereof we are made; how timerous and full of fears we are, ſince our Fall, ſo that we cannot endure to behold thoſe glorious Angels (whoſe nature is far ſuperiour unto ours). Thus, when Iſrael had ſeen, and heard thoſe majeſtical things, (but terrible to fleſh and blood,) which were ſhewed at the promulgation of the Law, (wherein the Miniſtry of Angels was uſed,Act. 7.53. Exod. 20.19.Acts 7:53Exod 20:19 Act. 7.53.) they fled, and ſtood afar off, and ſaid to Moſes, Speak thou to us and we will hear but let not God ſpeak unto us any more, leſt we dy, Exod. 20.19. And it was generally thought of old, that if any did ſee an Angel, he ſhould dy (as appears Judg. 6.22, 23. & 13.22.) It is certain that the beſt of men have trembled at the appearance of Angels,Judg. 6.22.23. & 13.22. Luk. 1.12. Luk. 2.10. Mat. 28.5.Judg 6:22Judg 6:23Judg 13:22Luke 1:12Luke 2:10Matt 28:5 as Luk. 1.12. Zachary, a holy man, a Prieſt, and about his Prieſtly function, yet trembled. So Luk. 2.10. Mat. 28.5. In which reſpect, God is pleaſed to condiſcend to our frailty, and make choyce of ſuch to dreſſe us, and husband us, as our ſelves are, who may ſay to us as Elihu did to Job, Job. 33.6.7.Job 33:6Job 33:7Behold, I am according to thy wiſh, I alſo am cut out of the Clay, Behold, my terror ſhall not make thee afraid, neither ſhall my hand be heavy upon thee, Job 33.6, 7.

Secondly, The miniſtry of man is a more likely way to do us good, and, in all probability, will be more effectual then the miniſtry of Angels, in ſundry reſpects.

Firſt, Being men like our ſelves, and ſubject to like paſſions and infirmities as we are, Jam. 5.17.Jas 5:17they cannot but ſympathize with us, in our ſorrows: where there is a ſymbolical Quality between Agent and Patient, there is the eaſieſt tranſmutation, (ſaith Philoſophy). If one ſee his own fleſh weep, will not he weep likewiſe? If he ſees his own fleſh afflicted, will he not be compaſſionate towards it? When Origen wept, he ſet all the Congregation on weeping; and when ſome few in a Congregation mourn,Act. 21.13. 1 Cor. 11.29.Acts 21:131 Cor 11:29 it cauſeth the Miniſter to mourn with them. This Sympathizing, we find in St. Paul, Act. 21.13. So 2 Cor. 11.29. p. 157Who is weak and I am not weak? Who is weak by Paſſion, and I not by compaſſion? Who is offended and I burn not? that is, am not exceedingly grieved on his behalf? Thus Calvin was affected towards the afflicted Churches of Chriſt, (though far remote) as if he had born them on his ſhoulders: Nothing can move compaſſion ſo much, as ſympathizing and a fellow feeling of the ſame affliction. And this was one cauſe, why Chriſt became man; that he might taſte of our infirmities, and in that reſpect have a compaſſionate diſpoſition towards us in all our ſufferings,Heb. 4.15.Heb 4:15 Heb. 4.15.

Secondly, Being men like our ſelves, we can the more readily and without fear run to them for Inſtruction, and comfort. We may the more freely and familiarly, reſort to them for advice in our doubtings;Mal. 27. 2 King. 4.2 Kgs 4 for comfort in Afflictions; Knowledge in Ignorance; Inſtruction in Godlineſſe, and aſſiſtance in all wants and weakneſſes &c. Familiar dealing is an excellent Art to win Affection. This Familiarity we cannot have with Angels, (as was ſhewed).

Thirdly, In that being men, as we are, they might be able to perfect their Doctrine by their Practiſe; that ſo all may know, their precepts are feaſable, by ſeeing them done, (for who can think that that Phyſitian can cure a diſeaſe in another, that is alwaies ſick of the ſame); And that they indeed intended obedience, when they ſhall add a Commentary of practiſe, to the Text of Preaching. This way of Illuſtration of Doctrine, by Example prevailes moſt with the Hearer, who is more apt to believe the Eye than the Ear; in which regard, St. Paul exhorted Timothy to be an Example to his flock, both in word and in Converſation, 1 Tim. 4.12.1 Tim 4:121 Tim. 4.12.

Fourthly, Hereby the danger of deceit and deluſion is prevented, which we ſhould ly open unto, if we ſhould be taught and inſtructed by the appearance of Angels: For albeit the Truth in an Angel's mouth is more weighty in it ſelf, yet it is not more certain to us; for Sathan can turn himſelf into an Angel of Light, he can transform himſelf into that ſhew;2 Cor. 11.14. Dr. Stoughton.2 Cor 11:14 Nor is it an eaſy matter to give ſuch infallible characters, whereby divine illuminations might be diſtinguiſhed from diabolical illuſions, that all ambiguity might be taken away. This deceit to p. 158preven, and for the better ſecurity of our ſouls, God is pleaſed to uſe the Miniſtry of men, and not of Angels, who, albeit they are ſubject to Error, yet far leſſe dangerous then then the former; in that we have a certain rule given us, whereby to try the Spirits,1 Joh. 4.1.1 John 4:1 whether they be of God or no, 1 Joh. 4.1. according to which, if they ſpeak not, there is no truth in them. And thus you ſee how this way of furthering our good by the Miniſtry of Man, is more likely to be effectual than the Miniſtry of Angels.

Thirdly, God hath reſpect to man herein, in that by this means he makes tryal of our obedience; Whether we will, for his ſake, ſubmit unto the rule and government of ſuch as he hath ſet over us, Heb. 13.18. Geo. 22.12.Heb 13:18being men like our ſelves (or perhaps inferiour), and yield obedience to him therein, whoſe Will they publiſh. Now I know (ſaith God to Abraham) that thou feareſt me; ſeeing, for my ſake, thou haſt not ſpared thine onelyonly Son, Gen. 22.12. God knew Abraham's fear before,Nunc omnibus declarâsti. Chryſ. Gal. 4.14.Gal 4:14 but now he made experience of it, and ſo as to make both himſelf and others know that he feared God indeed: So may he ſay to us, if we receive his Miniſters, as an Angel of God, (as the Galathians did Paul) not confidering ſo much the meanneſſe of their Perſons, as the truth of their Doctrine; which muſt be as carefully received, and as certainly held,Gal. 1.8.Gal 1:8 as if an Angel from Heaven ſhould deliver it (for ſhould an Angel ſay, Thou ſhalt not forſwear, Thou ſhalt not lye; it is no truer in the Angel's mouth than it is in the Miniſter's). Now I know that you fear my name, you have given an experiment of that which is in you; and made manifeſt, both to your ſelves and others, your mind and diſpoſition to fear me and obey me, in a willing and chearful ſubmiſſion to my Ordinance. Theſe are ſome reaſons in reference to men, (amongſt others that might be mentioned,) why God makes choyce of men rather then of Angels, for this ſervice, to dreſſe his Vineyard.

Laſtly, Other reaſons may be drawn from the work whereabout they are employed, which is Man's Redemption, & eternal Salvation and Happineſſe. Now, as our Redemption was to be wrought and performed onelyonly in the Nature of Man, and not of Angels; ſo there is a decency and fit reſpond…nce to that p. 159work,Act. 3.22.Acts 3:22 that our Redemption ſhould be preached to us by Men and not by Angels; and that the gifts of Grace which tend to our happineſſe, ſhould be conveighed to us by the ſame Nature as by a Conduit-Pipe. And this reaſon the Apoſtle ſeemeth to uſe,2 Cor. 5.18.2 Cor 5:18 2 Cor. 5.18. All things are of God who hath reconciled us unto himſelf by Jeſus Chriſt, and hath given unto us the Miniſtry of Reconciliation. And thus you have ſome Reaſons rendred, Why it pleaſed God to make choice of Men, and not of the glorious Angels of Heaven, to dreſſe and husband his Vineyard.

There is another Quaerie, which would be anſwered before I come to the Application of the Poynt.

Quaeſt. 2 Whether, are the Miniſters of the Goſpel the onelyonly Dreſſers of the Vineyard? Is the care of it put onelyonly into their hands?

God's Vineyard is under the Protection and care of both Powers, Resp. Iſa. 5.2.Isa 5:2both Civill and Eccleſiaſticall; The Tower built in the midſt of it Iſa. 5.2. was both for Moſes and Aaron. By the power of the one, the Boar of the Wood is kept out; and by the care of the other, the Fox of the Field is diſcovered: Both are Fathers to the Church, to nouriſh and cheriſh it,Iſa. 49.23. 1 Theſ. 2.7, 8, 10. Rom. 13.4. foreign1 Cor. 3.5. 1 Tim. 4.6. Euſeb. de vit. Conſt.Isa 49:231 Thess 2:71 Thess 2:81 Thess 2:10Rom 13:41 Cor 3:51 Tim 4:6 Iſa. 49.23. 1 Theſ. 2.7, 8, 10. And both are the Miniſters of God, to provide for the welfare of it, Rom. 13.4. The ſame Name and Title is given to the Miniſters of the Sword, as is elſewhere given to the Miniſters of the Word, 1 Cor. 3.5. 1 Tim. 4.6. Ego communis quidam ſum Epiſcopus, I am a certain common Biſhop among you, ſaid Conſtantine to God's Miniſters in his time. Both Magiſtrates, and Miniſters of God, are ordained for the Vineyard's good, yet both Magiſtracy and Miniſtry (quà tales) are diſtinct: Both agree in their Inſtitution, which is from God, and in the generall End, which is the good of God's Vineyard; yet both to the one, and to the other,Job 26.Job 26 God hath ſet bounds and limits, (as he hath done to the Sea,) which they may not paſſe. The Pastor's charge is onelyonly about ſpirituall things; The Prince's and Magiſtrate's extendeth both to things ſpirituall and temporall: yet may not the Magiſtrate meddle with things meerly ſpirituall, as the Preaching of …he Word, Adminiſtration of of the Sacraments, and exerciſe of Eccleſiaſtical Diſcipline: They are to hear us, but not to ſtep up into he Pulpit, to preach p. 160unto us; they are to receive the Sacrament from our hands, but not to give it, nor conſecrate it, with their own hands: Theſe things the Magiſtrate, by his Authority, ought to command to be done; but he hath no Calling, nor warrant to do theſe things:Luk. 12.14.Luke 12:14 Nor may the Miniſter of the Word aſcend the Tribum, to judge Civill or Criminall Cauſes; yet ought he to teach and exhort Magiſtrates, that Juſtice be done without reſpect of Perſons. Deut. 1.Deut 1They are continually to help the one, the other; but neither to incroach nor invade upon the others work. Nor can God's Vineyard be well dreſſed without the help of both: And the like care belongs to inferiour Officers in their places, they being ſubordinate to the higher.

And as Magiſtrates, and publique Perſons, are Dreſſers of the Vineyard,Luk. 22.33.Luke 22:33 ſo is every Private Christian (within the compaſſe of his Calling). Who is it that hath not ſome Vineyard or other to tend? When thou art converted thy ſelf, ſtrengthen thy Brethren ſaid Chriſt to Peter, Luk. 22.32. The like charge is given to others as well as to him. As every man hath received a gift, 1 Pet. 4.10.1 Pet 4:10ſo must he miniſter: None of us hath received Grace for himſelf ſolely, but for the good of others likewiſe, 1 Cor. 12.7. Hence are thoſe exhortations ſo frequent in Scripture,1 Cor. 12.7. Gal. 6.1. Col. 3, 16. 1 Theſ. 5.11, 14. Heb. 3.13. Gen. 4.9. Pro. 27.23.1 Cor 12:7Gal 6:1Col 3:161 Thess 5:111 Thess 5:14Heb 3:13Gen 4:9Prov 27:23 Exhort one another; Admoniſh one another; Comfort one another, Edify one another: And who but a Cain will ſay, Am I my Brother's Keeper? More eſpecially, thoſe that are Governours of Families ſtand charged with this Duty, Prov. 27.23. You that are Parents, Maſters, &c. ſtand as ſtrictly charged with the Souls of thoſe under your roofs, as the Miniſter doth with the Souls of his Congregation; yea, every one hath a Figg-Tree of his own to tend.Cant. 1.6. Bern. in loc.Song 1:6 Mine own Vine have I not kept. (ſaith the Spouſe in the Canticles, cap. 1.6.) Sermo non eſt de Vineâ, ſed de Animâ every man hath a Vine within him to dreſſe and tend; a Soul of his own, out of which there are many ſtones of offence to be caſt; many luxuriant Branches to be pruned and lopped off: Prae omni Cuſtodiâ (as Hierom reads), Above all Keepings, Keep thy heart with all diligence, Pro. 4.23.Prov 4:23Prov. 4.23. Keep, Keep, Watch, Watch, &c.

Notwithſtanding, all that hath been ſaid, (both of Publique, and Private Perſons,) the Miniſters of God's holy word, and p. 161Sacraments, are the Dreſſers of the Vineyard, foreign, in a more eminent manner, being next,Mat. 28.19. Mat. 16.19. Joh. 20.23.Matt 28:19Matt 16:19John 20:23 and more immediately knit to the cuſtody and care of it: They (and onelyonly they) being called, and put into commiſſion, to preach the Goſpel, and adminiſter the Sacraments, and into whoſe hands the Keys of it are putin truſt. In which ſenſe, we may truly ſay, Quid Imperatori cum Eccleſiâ? Hoſius ad Conſt.What have Kings and Princes (much leſſe others) to do with theſe things? Uzzah not being content to ſway the royal Scepter, would needs lay hold on the Cenſer, and preſuming to burn Incenſe to the Lord,2 Chro. 26.20.2 Chr 26:20 provoked thereby the wrath of the Lord againſt him; and taking upon him to cleanſe the People, he himſelf was ſmitten with an unclean and fowl diſeaſe to the day of his death, 2 Chron. 26.20. Thus having given you an Anſwer to theſe Quaeries, (which ſerves for the clearing of the Poynt) we come now to apply it.

Vſe. 1 From hence, we may be firſt informed, both of the Office of God's Miniſters, the Dreſſers, and the Honour due unto them in that reſpect.

The Dreſſer's work is ſuch as he need not be aſhamed of: For however, the Calling of a Dreſſer of a Vineyard or Garden, may be eſteemed but mean and baſe, in ſome mens eyes, yet it is a Calling that Adam in Paradiſe was employed in,Gen. 2.15.Gen 2:15 even in the ſtate of Innocency, Gen. 2.15. and in the eyes of God, and of his Saints, this Calling of the Miniſter is honourable, Luke 1.15.Luk. 1.15.Luke 1:15 Nor is there any reaſon, why it ſhould be deſpicable in the eyes of any. It is the worthieſt Subject in the World, that they deal about, even the Salvation of the Soul. They are ſent to preach the Word; to teach people the way to Heaven; to pray for the People in the Congregation; and to carry their prayers to God; to celebrate the Sacraments, to the comfort of their people; all for the Salvation and good of their Souls. The Art of a Gold-Smith we count more worthy then the Art of a Black-Smith; and the reaſon is, for that the matter whereupon he works as his Subject (which is Gold), is more excellent and perfect than Iron, on which the other worketh: In this reſpect it ſhould be preferred to other Callings, (were there no other). But beſides, they labour for God; tend his Figg-Tree; dreſſe his Vineyard, yea, and more, they are foreign,1 Cor. 3.9.1 Cor 3:9 Coworkers p. 162with God in this ſervice, as the Apoſtle telleth us, 1 Cor. 3.9. They are ſent from God▪ to bring men to God; and keep them with God; and make them active for God;Heb. 5.1.Heb 5:1 that in the end they may be eternally ſaved, and bleſſed by God: And if this be not a worthy Work,1 Tim. 3.1.1 Tim 3:1 as the Apoſtle termeth it; judge you?

For the better accompliſhing and perfecting whereof, there are three principal Virtues, (as implements) which are neceſſarily requiſite in theſe Dreſſers of the Lord's Vineyard.

Firſt, Skilfulneſſe and Ability to do this work that he is called unto;2 Tim. 2.2. 1 Tim. 3.2. 2 Tim. 2.25. Luk. 12.42. Hoſ. 4.4. Levit. 21.17.2 Tim 2:21 Tim 3:22 Tim 2:25Luke 12:42Hos 4:4Lev 21:17 This is required, 2 Tim. 2.2. & 1 Tim. 3.2. He muſt be foreign one apt to teach; able to divide the Word of God aright, that all may be edifyed, 2 Tim. 2.25. and (like a wiſe Steward) know how to give God's houſhold their portion of meat in due ſeaſon, Luk. 12.42. Such as refuſe knowledge, God hath threatned to refuſe, ſo that they ſhall be no Prieſts to him. Hoſ. 4.4. So Levit. 21.17. That blindneſſe of the body figured the blindneſſe of the mind. Under this head are many Members comprehended; as Sufficiency in himſelf, having ſome competent knowledge in the Tongues and Arts; Secondly,Eph. 6.19. Col. 4.3. Tit. 1.9.Eph 6:19Col 4:3Titus 1:9 an Ability to expreſſe that Sufficiency; the Door of Utterance is neceſſary: Such a meaſure of Knowledge muſt be had, as that he may be able to defend what he hath taught; exhort, comfort, confute, Tit. 1.9. which cannot be without Knowledge.

Secondly, Faithfulneſſe and Sincerity; He that hath my Word, Jer. 23.28.Jer 23:28let him ſpeak my Word faithfully, (ſaith God, Jer. 23.28.) This is required in a Steward,1 Cor. 4.21 Cor 4:2 That he be found faithfull, 1 Cor. 4.2. Such are to be made choyce of, for the work of the Miniſtry,2 Tim. 2.2.2 Tim 2:2 2 Tim. 2.2. This is of a large extent; It reſpects both Doctrine and Life; Fidelity in our Diſpenſation; Sincerity of Converſation,2 Tim. 3.10. Act. 20.20, 27. 1 Cor. 11.23. Ma…k. 4.33. Joh. 16.12.2 Tim 3:10Acts 20:20Acts 20:271 Cor 11:23John 16:12 2 Tim. 3.10. Thou haſt known my Doctrine and Manner of living; Theſe two are conjoyned, and may not, in any faithful Miniſter, be ſeparated. In Poynt of Doctrine, they muſt be found faithful for Matter, in making known the whole counſell of God unto thoſe to whom they are ſent, ſo far as they are acquainted with it, and People capable to apprehend it, Act 20.20 27. 1 Cor. 11.23. Mark 4.33. Joh. 16.12. And for Manner, they muſt ſo ſpeak, as becommeth the Oracles p. 163of God, 1 Pet. 4.11. in plainneſſe and power, 1 Cor. 2.4. giving to every one their portion as need ſhall require,1 Pet. 4.11. 1 Cor. 2.4. 2 Cor. 4.2. Luke 12.42. 1 Cor. 3.2. 1 Tim. 4.2. Tit. 2.7, 8. Phil. 4.9. 1 Tim. 4.12. Prov. 27.23. Bed. in. loc. Cant. 4.12. Iſa. 21.5, 6, & 62, 6. Jer. 6.17.17.… Heb. 13.17. Act. 20.28.1 Pet 4:111 Cor 2:42 Cor 4:2Luke 12:421 Cor 3:21 Tim 4:2Titus 2:7Titus 2:8Phil 4:91 Tim 4:12Prov 27:23Song 4:12Isa 21:5Isa 21:6Isa 62:6Jer 6:17Heb 13:17Acts 20:28 Luke 12.42. 1 Cor. 3.2. 2 Tim. 4.2. Adorning their Doctrine with a holy life and converſation, Tit. 2.7, 8. Such a faithful Paſtor and Dreſſer was Paul, Phil. 4.9. And ſuch ought all other to be, that are called to this ſervice, 1 Tim. 4.12.

Thirdly, Care and Vigilancy; Be diligent to know the State of thy Flocks, and look well to thy Heards, ſaith Solomon, Prov. 27.23. which Beda particularly applyes to the Paſtor of the Church, ſhewing it to be their duty to know the diſpoſitions and actions of every one particularly that is under them, (if it may be). My Vineyard is before me, that is, The Vineyard committed to my care and keeping, I am continually mindful of to manure and dreſſe. The Prophets of God were to ſtand upon their Watch-Tower to hearken, and to hear what the People did: The like care ought the Miniſters of the Goſpel to have; Therefore they are Styled Watchmen, Heb. 13.17. and Overſeers of their Congregations, Acts 20.28. They are to have an eye over the life and manners of their People, as the Dreſſer hath on every Vine and Figg-Tree in the Vineyard: without this ſpiritual acquaintance with the State and Condition of our People, we ſhall never be able to apply our ſelves unto them as we ought; We may preach twice every Sabbath, and it may be ſolidly and accurately, and yet not do that good either in converting ſouls, or building up in godlineſſe, as we might, and ſhould do, if we had more frequent and familiar converſe with our People; for then we ſhould be better able to ſpeak unto their hearts, (as Abraham's Servant did unto the heart of the Mayd,) and apply our ſelves unto their Particular eſtates. And thus I have acquainted you (in general) with the work of the Miniſter, the Dreſſer; In the faithful diſcharge whereof they are worthy to be reſpected by their People, and to have that which is required by the Apoſtle, 1 Tim. 5.17.1 Tim. 5.27, Chryſ Amb. Haim… Aquin. Calvin.1 Tim 5:27 Let the Elders that Rule well, be counted worthy of double honour, eſpecially they who labour in the Word and Doctrine.

This double honour due to the Dreſſer of Gods Vineyard, is, generally to be underſtood, & Reverentiae & Subſidii, of Reverence and Recompence; of Countenance and of Maintenance.

p. 164You Reverence them, Firſt, when you have them and their calling in high account and eſtimation,Phil. 2.29.Phil 2:29 as, Phil. 2.29. Receive him in the Lord with all gladneſſe (ſaith Paul of Epaphroditus) and hold ſuch in reputation; This is that knowing of them which the Apoſtle ſpeaks of,1 Theſ. 5.12.1 Thess 5:12 1 Theſ. 5.12. We beſeech you Brethren to know them which labour amongſt you, and are over you in the Lord, and admoniſh you: That knowledge there ſpoken of, is not a bare knowledge, and ſimple notice taken of their Perſons; but a knowledge of Approbation of their calling, accompanied with an acknowledgement of the ineſtimable benefit which we receive by it,1 Cor. 4.11 Cor 4:1 1 Cor. 4.1.

Secondly, When in your affections you have them in ſingular love for their work's ſake,1 Theſ. 5.13. foreign1 Thess 5:13 1 Theſ. 5.13. eſteem them very highly in love (ſaith the Apoſtle) or more then exceedingly (for ſo the Greek hath it) with an overflowing meaſure, after a ſort exceſſive; one would have thought that, that one word foreign, aboundantly, had bin enough; but St. Paul abounds above that, and puts an foreign to it, and then an foreign, he could go no higher. The Apoſtle exceeds in his expreſſion, ſo ſhould People in their Aff…ction towards their Miniſter: Such an exceſſe of love did the Galatians for a while bear towards Paul, that if it had bin poſſible, they would have pulled out their own eyes, and have given them unto him. Gal. 4.15.Gal 4:15Gal. 4.15.

Thirdly, By People's Obedience they are to manifeſt their reverence which they have of them, John 10.4. Good ſheep know their Shepherds voyce, Joh. 10.4. Explained.John 10:4and follow him; Such was the manner in the Eaſt-Countries, the Shepheard drave not the Sheep before him,Heb. 13.17. Explained.Heb 13:17 but they followed Him; the meaning is, they go in and out according to His ſaying: So, Heb. 13.17. Obey them that have the Rule over you and ſubmit your ſelves, that is, give over your ſelves to be Ruled and Directed by them according to the Word.1 Cor. 2.9. Phil. 21.1 Cor 2:9 No greater proof of a Reverential reſpect to the Dreſſers of God's Vineyards, than this: 2 Cor. 2.9. Philem. 21.

To this honour of Reverence, muſt be added the honour of Maintenance; Gal. 6.6. foreignGal 6:6They are to be maintained both in Ability of Purſe and Dignity of Perſon: Gal. 6.6. Let him that is taught in the Word, communicate to him that hath taught in all good p. 165things; A large allowance (you will ſay); and ſuch ſhould their allowance be (for the Miniſtery of the Goſpel is as worthy of it as the Miniſtery of the Law, as hereafter you ſhall hear): They are the Ambaſſadours of Chriſt, and their maintenance ſhould beſeem the honour and dignity of that Perſon,2 Cor. 5.20.2 Cor 5:20 whom they repreſent; and of that Service, wherein they miniſter. And thus you have heard (in ſhort) the ſum of what may be expected, both from Minister and People: Now let us with as much Patience hear of the faylings both of the one and other.

Uſe 2 Queſtionleſſe, There is matter enough adminiſtred, for a juſt Reproof: it were happy if our faylings were as eaſily cured, as they may be diſcovered.

There are four ſorts of Dreſſers in the Vineyard of the Lord; Some have a will to dreſſe it▪ but want skill to do it, ſome have skill to do it, but have no will unto it; ſome want both; They have neither will nor skill, yet they would be eſteemed the Dreſſers of it: And there are ſome that have both skill and will, theſe onelyonly make good their Calling.

The former ſort are they who like well the Work, and affect the Calling, but they want the gift of Knowledge, Utterance, &c. and yet (with Ahimaaz) they will be running (albeit they have no tydings to carry) and needs muſt undertake the calling of the Miniſtery;2 Sam. 18.20.2 Sam 18:20 As if good Affections and Inclinations were a ſufficient Qualification of them for ſo weighty a ſervice. Were nothing elſe required then to be willing, Taylors, Tinkers, Tapſters, &c. might take upon them to dreſſe the Vineyard of the Lord; But theſe were not thoſe gifts, which when Chriſt aſcended up on high, He ſent from thence for the building up of the Church, and edifying of his Body. Eph. 4.8.Eph 4:8To ſuch Chriſt will one day ſay, as the King in the Goſpel to him that wanted a wedding Garment, Friend, how cameſt thou in hither? Who made you a Dreſſer in my Vineyard, and know no better to handle your ſpade, and uſe the pruning hook?Math. 22.12.Matt 22:12 Who made you a divider of the Word, that thus mangle it, and cut it out into Gobbetts? Who made you a Builder in my Houſe, that know not how to ſquare a Stone, or hew a peice of Timber for the Building? I will ſay no more of theſe, onelyonly put you in mind of an Ordinary experiment: After the Oxe that lyeth on the graſſe, and p. 166oppreſſeth it; and after the Horſe that feedeth on the graſſe, and devoureth it; A Sheep will feed. But after the Gooſe that ſtancheth the g…aſſe, it hath no ſtomach to graze: little nouriſhment can Gods Sheep receive from him, that puts a ſcorn upon his function, by his Ignorance.

The ſecond ſort are ſuch, as have both outward and inward abilities, yet have no heart unto the ſervice which they have undertaken. A Talent (and that a large one too) they have received, but they wrap it up in an ilde brain without practiſe, as Goliah's ſword was in a Cloath, without its uſe: the Fountain of their knowledge is ſealed up, as was Laban's well, with a ſtone of Security or Saturity. The Raven before ſhe hath got a prey cryes on every Steeple; ſhe hath no ſooner got it, but ſhe lyeth under a ſunny-bank, beaking her ſelf. And of the Stork it is ſtoryed, that whilſt ſhe is young, ſhe hath a ſweet voyce; but when ſhe waxeth ſomewhat in years, ſhe becomes hoarſe. Indeed the aged Levite (whoſe age had diſabled his ſtrength,) was diſpenced with,Num. 8.26.Num 8:26 and and diſmiſſed from cleaving the Sacrifices, yet he was commanded to Miniſter to his Brethren, that is, by teaching what they ſhould do in the ſervice of the Tabernacle: So, though Age, may ſomewhat weaken the Dreſſers natural faculties, that neither his underſtanding is ſo apprehenſive, nor his memory ſo retentive as formerly; and in that reſpect ſomewhat excuſe them from their former diligence, yet this gives them no toleration to be wholly negligent. The faithful Witneſſes mentioned,Rev. 11.7.Rev 11:7 Revel. 11.17. finiſhed their lives and teſtimonies together. But as for thoſe▪ who in the Midſt of their ſtrength, ſtart aſide like a broken bow, and having wings (like the Oſtrich) yet flye not with them;Pſal. 78.57.Ps 78:57 Or having gotten Wealth and Preferment with the Herculian Idol, ſilence themſelves; ſuch muſt look to be called to a reckoning for it: And albeit God ſay not to them, as he did to that unprofitable Servant, Luk. 19.22.Luke 19:22ex ore tuo, out of thy own mouth, (for they ſay nothing); yet ex ſilentio tuo, by thy ſilence, yea, for thy ſilence, I will Judge thee.

A third ſort of the Dreſſers, there may be found in the Vineyard of the Lord; who have neither will nor skill to diſcharge their function, and with theſe the Church of Rome doth moſt abound.

p. 167One, (and he no mean one) amongſt them, tell us that he cannot bu…ſmile at the folly of us, of the Reformation; who preach and yet have no calling to it. We might retort it upon better ground (ſaith one of our men) (if it were a thing to be ſmiled at) that they who have a calling to preach, (as they ſay they have,) yet neither can nor will:Clemang. de cor…up. ſtat. Eccl. It was ſaid of old that it was as rare a thing to hear a Biſhop Preach, as to ſee an Aſſe to fly; and we read how innumerable Pariſh-Prieſts amongſt them, came to their Benefices; not from the Schools, but from the Plough, and ſervile occupations, which could neither read nor underſtand Latine, nor know B from a Battledore: and that ſome of their Biſhops had neither read, nor heard, nor learned the Sacred Scriptures; nor ſo much as touched the Bible, and very likely ſo; for the Biſhop of Dunkelden replying to a Miniſter (who ſaid that he had read the Old and New Teſtament) I thank God, I never knew what the Old and New Teſtament was, ſaid the Biſhop.Joh. Fox in Hiſt. Scot. inter annos. 1540. & 1543. But why look I ſo far from home? It is to be feared, that there are amongſt us ſuch as the Prophet Zachary ſpeaks of, Cap. 13.4.5. who are no Prophets but Husbandmen and Heardſmen from their youth up;Zach. 13.4, 5.Zech 13:4Zech 13:5 ſuch as are more fit to go to Plough, and dreſſe Horſes heels, then dreſſe the Vineyard of the Lord: happy were it if Gods Church were purged of ſuch Dreſſers; and happy for themſelves if they would caſt off their rough garment, and no longer deceive God's people with their fancies.

There are a fourth ſort of Dreſſers, who have both ability and will to do their Maſters Work, and dreſſe his Vines and Figg-Trees: who are Workmen indeed, ſuch as need not to be aſhamed, rightly dividing the Word of Truth, and with ſuch as theſe, this Engliſh Vineyard is as richly ſtored, as any Vineyard in the Chriſtian World (bleſſed be Gods name): albeit they have as little reſpect and honour given them,Joh. Eohem. de moribus omnium Gent. Diod. Sicul. l. 2. Bodin de Repub.l 3. c. 8. as any Miniſters in the Chriſtian World. Miniſtris eorum nihil vilius (ſaid Campian). Indeed what Nation under Heaven do leſſe regard their Dreſſers, then our Engliſh Nation? The Turks, Moores, and Arabians have their Prieſts in higheſt eſtimation; the Syrians adorn their Prieſts with a Crown of Gold: The Brackmans, with a Scepter of Gold, and Mitre beſet with pretious Stones: The p. 168Romans Styled their Flamen, Regem Sacrorum; and who knowes no, in what honour the Papists have their Maſſe-Prieſts at this day? Much might be ſaid to this purpoſe, (but all to no purpoſe): yet amongſt Proteſtants, (and eſpecially amongſt us Engliſh) Miniſters and Preachers are of leaſt regard (unleſſe it be it amongſt ſome few that receive comfort by their Miniſtery.) Some indeed give them the honour of countenance, but with hold the honour of maintenance; Some give them the honour of maintenance, but with-hold from them the honour of countenance; ſome with-hold both, and affoard neither the honour of countenance nor maintenance; but the number of thoſe is very ſingle that give them that double honour, Dyke Comment on Phil. p. 316.both of countenance and maintenance that the word requires (as one well obſerves).

There are thoſe, who ſeem to love and reverence their Miniſters, but they muſt be ſpared in matter of maintenance; They will commend them for their labours, countenance them with their preſence, ſpeak well of them, courteouſly ſalute them, and give them the good time of the day; and this they conceive to be a ſufficient recompence for all their paines: Zenocrates ſaid once to the Children of One, who had bin liberal unto him, I have requited your Father aboundantly, in that all men ſpeak well of him for his kindneſſe ſhewed to me. So theſe men think it a recompence ſufficient; in that they cauſe others (by their Commendations) to ſpeak well of their Miniſter. Could the Miniſters of the Goſpel add Miracles to the Preaching of the Word, theſe men would mightily extol them; (for it it no leſſe then a miracle for a Lamp to burn without Oyl, for a Miniſter to labour, and live by his labour, and yet have not wherewith to ſuſtain him in his labours). But ſuch as theſe may be reſembled to thoſe Hypocrites which St. James ſpeaks of, Cap. 2.16.Jam. 2.16.Jas 2:16 They ſay unto their needy Brother depart in peace, be you warmed and filled, notwithſtanding they give not thoſe things which are needful to the Body. Such mouth-mercy and airie courteſie is good Cheape, and many a faithful Dreſſer in God's Vineyard meets with it: (eſpecially where the Miniſters maintenance ariſeth from people's benovolence). Some kind of forwardneſſe they may find in people for a time, but it ſoon growes cold; and the beſt benovolence which they can get, is, p. 169good words for all their pains, (which notwithſtanding is expected at the Dreſſer's hands as much as ever) and therein they are uſed like pack-horſes, which have heavy burthens layd upon their backs; and bells hung at their ears to make them muſick, that they may chearfully undergo their load.

Others there are that give them the honour of maintenance, but then they with-hold the honour of countenance: This is ordinarily found where Gods Servants the Miniſters have a competent maintenance made certain to them by Tything; which kind of maintenance, the Lord ratified under the Law by plain Praecepts: And albeit the Goſpel doth not, interminis, aſſigne them to his Miniſters now,Levit. 27.30. Numb. 18.21. 1 Cor. 9.14.Lev 27:30Num 18:211 Cor 9:14 as he did to the Levites under the Law; yet the Apoſtle tells us that the Lord hath ordained, and taken order for the maintenance of the Miniſters of the Goſpel, 1 Cor. 9.14. implying a Statute for the ſame. Now let any ſhew what certain maintenance did ever the Lord appoint for the Miniſtery but Tythes. Certain it is, that the cuſtome of Tything hath bin practiſed in the Church many hundreds of years, and hath the Authority of Councels, and the Command of Princes to back it; nor to this day can any better way be deviſed or found out for the maintenance of the Miniſtery than that: and yet how grudgingly are they paid, how fraudulently many times detained and purloyned, (albeit by the Law of the Land, the Miniſter hath as much right to them, as any Man hath to that he doth poſſeſſe); as hereafter you ſhall hear more fully. Let the Miniſter demand his own, then the countenance is caſt down upon him, as Cain's was towards his Brother Abel: Gen. 4.6.Gen 4:6Men lowre, and look upon him like a Dogg (as we uſe to ſpeak) under the door, and let him beware his ſhinns; either they will not hear him any more, or but ſeldome, and then to watch his halting; If their ſins be met withall, they will revile, and rayle, traduce, and ſlander: O! he ſpeaks againſt the State,Jer. 20.10.Jer 20:10 againſt Goverment, &c. Now he ſhall be charged with ſedition, covetouſneſſe, unprofitableneſſe, and what not? And if he ſit not ſure in his ſaddle, he muſt look to be layd upon the ground before he be aware. This woful experience hath taught us to be true: He muſt be more then an ordinary honeſt man, that will pay his Tythes honeſtly and chearfully.