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kingdom_n	earth_n	heaven_n	time_n	3,575	5	3.5394	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91944	The figg-less figg-tree: or, The doome of a barren and unfruitful profession lay'd open. In an exposition upon that parable: a certain man had a figg-tree planted in his vineyard, &c. Luke 13. 6,7,8,9,10. / By Nehemiah Rogers, a minister of the Gospel of Christ.	Rogers, Nehemiah, 1593-1660.	1659 (1659)	Wing R1823; Thomason E973_1; ESTC R203371	458,183	541

of the Lord is not before their eyes Such like querulous notes do abound And Secondly For such like Neglects and Omissions sad threatenings are frequently denounced against a People He that brought not the offerings of the Lord in the appoynted season Numb 9.13 Judg. 5.23 Jer. 10.25 48.10 should be cut off c. Numb 9.13 Meroz must be cursed for not helping the Lord against the Mighty Judg. 5.23 Yea whole Nations are threatened for not calling on Gods Name Jer. 10.25 Let him be who he will be He is lyable to the curse that doth the work of the Lord negligently Jer. 48.10 Thirdly For very Omissions men have bin not only threatened but punished severely As may appear in sundry Instances It was the not believing of God that kept Moses from entring into Canaan Numb 20.12 The not Circumcising of his Son Numb 20.12 Exod. 4.24 25 1. Sam. 3.13 1. Sam. 15.8 Deut. 23.4 Mat. 22.12 13. Math. 25.10 11. Vers 25. Vers 41. Mat. 3.10 7 13. had like to have cost him his life Exod. 4.24.25 Eli's not reproving his Sons lost him the Priesthood 1 Sam. 3.13 and the not slaying of Agag that lost Saul his Crown 1 Sam. 15.8 Moab and Ammon were bastardized and banished the Sanctuary to the tenth generation for an Omission because they met not Gods Israel with bread and water in the Wildernesse Deut. 23.4 It was the want of a wedding Garment that exclused the Guest from the wedding Supper Math. 22.12 13. For want of Oyl the foolish Virgins could not enter with the Bridegroom into the Bride-Chamber Math. 25.10 11. And the not imploying of his Masters Talent that cast the evil Servant into fetters Math. 25.25 and the not Visiting Cloathing Feeding of Christ's members that will condemn the World Math. 25.41 In a word every Tree that brings not forth good Fruit shall be hewen down and cast into the fire Math. 3.10 7 19. Reas 1 Sinful Omissions are not to be looked upon as bare Negations and Privations but as breaches of a Positive Law which commands the contrary we are not only commanded by God to abstain from evil but commanded to do good Every Negative includeth the Affirmative as every Affirmative doth the Negative This evidently appears by that Exposition which our Saviour gives of the Law Math. 5.37 c. Mat. 5.37 So that there is the like Reason of not doing good and of doing evil either way the Law is transgressed and against the one Deut. 27.26 as well as the other the curse is denounced Deut. 27. vers 26. The breach of the Negative brings Death and want of Obedience to the Affirmative excludes from Life Secondly Omissions proceed from Original corruption for it is that which makes us unapt for good and to leave undone what the Law requireth of us and being a fruit of Original corruption there cannot but be a great deal of guilt and iniquity in them Psal 51.5 Psal 51.5 David accounteth his Original sin as the corrupt fountain of all his impurities and he makes way to it with an Eccè Behold I was shaken in iniquity and in sin did my Mother conceive me Job 14.4 Verba Pelagii ut sine virtute ●a si●e vitio pr●creamur anteque actionem propriae voluntatis id solum in homine est quod Deus condidit Rom 7.18 19 20 23 24 25. Now who can bring a clean thing out of an unclean Job 14.4 The Pelagians long ago denyed any such sin as Original or Natural corruption affirming that as we are begotten without Virtue so without Vice and before the acting of our own wills that onely is in man which God made Augustine took this heresie to task and very learnedly confuted it albeit it is since revived by the Anabaptist But not David alone but St. Paul likewise chargeth his Omissions as well as Commissions upon his corrupt nature Rom. 7.18 19 20 23 24 25. Thirdly And do we not professe our selves to be the Servants of the most high God now that Servant that will not do what his Master requireth of him what doth he else but despise and contemn his Master Not to obey is to disobey Nor will we take it well from our Servants if they should spend their time in idlenesse and doing nothing or excuse themselves in telling us that they have not plotted with Theeves to Rob us and Spoil us not set our house on fire nor served those who were our enemies c. We expect more from Servants then so we hire them to follow our work and do our businesse and not to sit still and forbear onely doing of us any mischief they are to do us good as well as no hurt It is true the best of God's Servants omit many things out of ignorance and frailty that God requires but a continual neglect and omission of open and enjoyned dutyes proclaimes open contempt Let us now apply this to our Use There are many that please themselves with a kind of Negative Divinity Use who may be awakened by this Doctrine A company of simple Ideots there are who blesse themselves in their harmlesse life they do no man any wrong they cannot be taxed with any grosse crime Luke 18.11 they are no Extortioners Vnjust Adulterous c. And it were to be wished that more amongst us could say so and that there were more civil righteousnesse and honesty amongst men than is Athanasius sometimes wished that there were more Hypocrites in the Church in regard that publique sins were more infections and offensive So say I in this Case But yet let such Negative men know that all this they say is not enough Isa 1.16.17 Psal 34.14 Rom. 20.9 Luke 16.15 Mat. 5.20 nor will it bring them to Heaven Ceasing from evil is but one step thither doing of good is the other which must necessarily follow if thou expectest Salvation That Pharisee whose outside onely had a fair shew his inside being full of filthinesse sounded the Trumpet of his own praise not onely for the Omissions-of evil but also for the doing of good Luke 16.15 whose righteousnesse if we exceed not we cannot enter into the Kingdom of Heaven Math. 5.20 And yet what aboundance of dead soyl may be found amongst us which brings forth nothing Idle wretches that sleep out the time of grace albeit their damnation sleep not who return all Heavens Raine and influence with a naked and neutral acceptation no way answering the Sender's hopes A barren Earth we call an unthankful earth a barren Heart is no lesse an unthankful heart as in the former verse you have heard Use 2 The best of us have great cause to be much greived and humbled before God for our omissions and neglects that we have bin no more fruitful in our places and diligent in our Callings that we receive no more good from the means of grace Dan. 9.6 10. then hitherto we have done Daniel bitterly laments this

Pot of Clay which he made is not so Absolute as God's dominion over Man The Potter's Dominion is a Dominion of Art not of Creation for although he made the Pot yet he made not the Clay whereof the Pot was made he hath power over the Clay to annihilate the work of his hands that is to destroy the form and shape that he did put upon that Pot but he cannot annihilate the Clay as God can do that is the work of his hands Secondly As God is the Lord Creator so he is the Lord Protector the general Preserver of all that he hath made Psal 36.6 Thou preservest man and beast Psal 36.6 Col. 1.17 Heb. 1.3 Col. 1.17 He is before all things and in him all things subsist and Heb. 1.3 He beareth up all things by his mighty power Should this great Supporter withdraw but for a moment his protecting and preserving power the whole World would in the twinckling of an Eye come to nothing It is true that in a building one stone upholds another but it is the Foundation that upholds all So all the parts of a Common-wealth uphold as they ought one another in Policy All the Members of the Church uphold one another in Charity The Members uphold the Body the Body the Members But it is thou O Lord that upholdest us all in Mercy Thirdly He is the only Lord in regard of his Judiciary Office and Power which makes him Lord chief Justice through the whole World Psal 9.7 The Lord hath prepared his Throne for Judgment for He shall Judge the World with Righteosnesse Psal 9.7 and the People with Equity St. Paul appealed from Felix and Festus to Caesar Augustus Acts 25.10 Yea and from them Act. 15.10 1 Cor. 4.3 4. 1 Sam. 24.22 16. 1 Pet. 2.23 and all other men he appealed to God 1 Cor. 4.3 4. He that Judgeth me is the Lord So David appealed from King Saul to this Judge who is the Lord of all 1 Sam. 24.13 16. and Christ himself committed his Cause to Him 1 Pet. 2.23 But there is no appeal from In His sentence all must rest as being the supream Judge of all and by whom all Judges shall be Judged All these three you have in one verse Isa 33.22 Isa 33.22 The Lord is our Judge the Lord is our Law-giver the Lord is our King and He will save us Princes and Potentates upon Earth Vse 1 Who have Lordly Power and Dignity put into their hands may be put in mind of their Duty towards God Who is Lord of all Lords and King of all Kings and cause them to cast their Crowns down at the feet of their Supream Rev. 17.14 19 16. Eccles 5.8 Psal 145.3 2 King 18.19 Dan. 4.30 for be they never so high yet he is higher then they Great is the Lord and greatly to be extolled and his greatnesse is incomprehensible saith David Psal 145.3 and so is not theirs their greatnesse may be declared so Rabshakeh did his Master's 2 King 18.19 c. and Nebuchadnezzar his own Dan. 4.30 But in speaking of the greatnesse of this Lord here is Magnus Magnus Magnus nimis saith Augustine Great August in Psal 144. and Great and Great he would fain if he could have told us how great but had he said Great and Great all day long what great matter had the prophet said But saying his Greatnesse is Incomprehensible he gave over speaking and left us to conceive what he could not utter Let man's Greatnesse and Power and Dominion be what it will be or can be yet it is not Independent Domini sunt et Dominum habent Lords they are and a Lord they have still one above them on whom they depend As our life is beholding to the Fruits the Fruit to the Trees the Trees to the Earth the Earth to the Rain the Rain to the Sun the Sun and All to the Lord Hos 2.21 So it is here Hos 2.21 The Child depends on his Father the Father lives by the Peace of the Country the Country enjoyes Peace by the wisdom of the Magistrate the Magistrate is countenanced and waranted by his Prince and the Prince himself is Ruled by God Prov. 21.1 Prov. 8.15 16. Psal 75.7 in whose hand the hearts of Princes are still one looks unto another but the eyes of all look up unto the Lord He giveth to all and receiveth from none nor depends he upon any one whatsoever Prov. 8.15 16. Psal 75.7 Secondly The Greatness and Dominion of man is not absolute He may not do what he list without controll nor can he he must look to be called to an account for his actions be he never so great but the Dominion of the Lord is absolute It is lawful for Him to do what He will with His own Math. 20.15 A Soveraign Dominion He hath over the Salvation and Damnation of men Rom. 9.21 None can call Him to an account or examination with Rom. 9.21 Curita facis Why dost thou so Thirdly The Greatness and Dominion of man is not Universal and boundlesse It is listed and limited to some parts and corners of the Earth only Act. 17.27 Psal 104.9 Acts 17.27 which bounds and limits they cannot pass no more then the Sea can pass hers without permission Nor is man able to command the Hoast of Heaven nor the Sea to obey their will But the Dominion of the Lord of Heaven is without bounds He is a great King over all the Earth Psal 47.2 Psal 47.2 Not Lord of such a Country Barrony Signiory Country but in abstracto most absolute His Lordship is Universal over All. He is Lord of Heaven the Owner of those glorious Mansions Lord of Earth Disposer of all Kingdomes and Principalities Lord of Hell to lock up that old Dragon and his Crew in the bottomelesse pit Yea whatsoever He wills in Heaven Psal 135.6 Earth Seas and all deep Places that doth He Psal 135. 6. He bindes the influences of Pleiades and looseth the bonds of Orion Job 38.31 Job 38.31 He can presse an Army in the Clouds and raise up an Hoast in the Heavens Judg. 5.20 He can blow His Trumpet Judg. 5.20 and cry to the dust of the Earth To Armes and an Hoast of Caterpillars or Cankerworms will presently arise to kill and to destroy Joel 2.6 He hath an Hoast in the Waters every Wave is a Souldier Joel 2.6 every Fish in pay to this great Lord and ready to execute his pleasure Hell it self is at His command He raised up an Army thence which He sent to the first-born of Aegypt Psal 78.49 Thus his Dominion is without bounds Psal 78 49 Fourthly and Lastly His Dominion is Endlesse other Lords dye and their Dominions can have no further nor longer extent then this present Life Those four mighty Monarchies had their times and their turns and their ruine and their fall as well as their rise But this

Midianites into their hands lest Israel vaunt themselves against him saying Mine own hand hath saved me Judg. 7.2 Thus in taking of Jericho it must be by the blast of Trumpets made of Ratns horn Josh 6.3 Josh 6.3 5. 5. Divers Instances might be brought of this And as he maketh choyce of weak means so he giveth many times the greatest Blessing to the weakest and unlikeliest means Twelve baskets full of fragments shall remain after the feeding of five thousand with five Loavs and two Fishes Mat. 14.17 Mat. 14.17 21. Mat. 15.34 37 38. Josh 23.8 21. And but seven Baskets full shall remain after the feeding of four thousand with seven Leavs and more Fishes mat 15.34 37 38. Where there was lesse Company and more Food there is the lesse remainder Joshua could say to Israel what Moses could not Cleave unto the Lord your God as you have unto this day Josh 23.8 Under Moses Government that People was a rebellious People and forsook the Lord that made them and had done much for them and yet in Joshua's dayes who was farr inferiour in gifts to Moses they were obedient so that his Government was blessed above the Government of Moses Nor do we read that Christ ever converted so many by his three years Ministry Act. 2.41 4.4 as St. Peter did by two Sermons Act. 4.4 That preaching which is most contemptible in the world hath been usually found to be most profitable and successefull 1 Cor. 1.4 1 Cor. 1.4 There is a Story which is pertinent to the businesse 1 Sam. 30.11 David in the pursuit of the Amalekites 1 Sam. 30.11 where he had no kind of Intelligence nor no ground to settle a conjecture upon which way he must pusue them yet pursue them he must in the way he finds a poor young fellow a famished sick man one that was derelicted of his Master and left for dead in the march and by the means and conduct of this Wretch David recovers the Enemy recovers the Spoyle and the Love of his People and his own honour So in the Ministry And it is God's good pleasure that it should be thus that He may especially be looked unto 2 Cor. 4.7 2 Cor. 4.7 So much weaknesse shall appear in the Instruments as that their strength shall not be thought their own Reas 3 Thirdly There is utterly a fault amongst our selvs as the Apostle speaks in another Case 1 Cor. 6.7 Mat. 23.37 Joh. 5.40 I would saith Christ and you would not Mat. 23.37 You will not come unto me that you might believe Joh. 5.40 Man's wilfulnesse is a cause of his Unbelief and Barrennesse under the means And this we may affirm without any danger of falling into Popery For three things there are that concur in a Sinner's Coversion First the Word perswading Secondly God's Spirit prevailing Thirdly the Will of Man consenting Now God works not upon us as upon stocks and stones but as upon reasonable Creatures and if we would be saved we must co-work with God in the work of our Salvation We must hear read confer resort unto the Church c. and do what lyes in us that the means may become profitable For He that made us without our selves will not save us without our selves Aug. The Father begets a Child without the Will of the Child for then it was not and it had none But when the Child is born he cannot bring it up to any Art or Science against his Will So we are created without our selves but not regenerated without our selves Now herein we are wanting we do not what lyes in us that the means may be profitable we are wanting in our Attendance Preparation c. we come not at all 1 Pet. 2.1 2 or with prejudicate opinions when we do come or else bring Malice Guile Hypocrisy in our hearts and regard not what is said Were we not wanting to our selves in using of the means God would not be wanting unto Us in blessing our endeavours for though we merit not from God in that we do nor can challenge any thing from Him as due debt for our best performance yet God would not leave Himself without witness did we our best endeavours to profit by the means Use 1 Wherefore See that we rest not in the means be they never so good or excellent Judg. 17.19 I know the Lord will do me good said Micah seeing I have a Levite to my Priest Judg. 17.19 As if that must of necessity follow So say some We have got amongst us a learned man a powerfull Preacher now we shall profit and get good by such a man's Ministry 1 Sam 16.6 But God seeth not as Man seeth as God told Samuel who being sent to anoint one of the Sons of Ishai ●o be King without any more paaticular Instruction and Eliab being presented Surely said Samuel noting the goodlinesse of his Person this is the Lord 's anointed But look not on his countenance nor the heighth of his stature saith God for I have refused him and David in appearance lesse likely to be chosen was the man 1 Sam. 16.6 It is indeed a mercy to enjoy the outward means of profiting And the better and abler the means are the greater ought the Blessing to be esteemed for ordinarily in course of Nature the best food yields best nourishment and breeds best blood but yet we may not rest in this There is a staff of Bread Lev. 26.25 Mat. 4.4 Levit. 26.25 which is the Word of God Mat. 4.4 And so the Word it self hath a staff too which is God's Spirit if that be wanting no man living can live or profit by it Be the Preacher never so excellent or his gifts never so rare were he one of a thousand as Job speaks or as prompt a Scribe in the Law as ever Ezra was Job 33.23 Ezr. 7.6 1 Cor. 13.2 were his Learning never so profound that he knew all secrets and all knowledge which the World can afford or were he as mighty and well-instructed in the Scriptures as ever was Apollo Act. 18.24 be he that good Scribe well taught unto the Kingdome of Heaven able to bring forth of his Treasure at all times things both new and old Mat 13.25 or be he endued with never so good dexterity in opening and dividing the word aright 2 Tim. 2.15 1 Cor. 13.1 2 Tim. 4.2 Nisi D●us in ●riori g●at●â m●●●● 〈…〉 like a good Workman that needeth not to be ashamed yea though he could speak with the tongue of men and Angels and were instant in his labours preaching both in season and out of season upon occasions offered Nay if Christ himself should be again upon the Earth and preach in our Temples every Sabbath day should he heal the diseased restore the blind to sight cast out Devils turn Water into Wi●e feed thousands with a few Loavs and Fishes work as many wonders in our

and unjust practises But I will strike no longe● on this sad string we pass from the Figg-Tree's Plantation to its situation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his Vineyard That the Church is the Vineyard you have heard before Text. and in what respects it is so compa●ed here you see The Church is Gods Nursery Doct. That is the onely soyle for his plants to thrive in The Righteous shall flourish like a Palme Teee Psal 92.12 13. 1 Tim. 3.15 Psal 132.13 14. Psal 84.20 Cant. 4.13 John 10.16 Rom. 11.25 Acts 2.47 Math. 13. Aug. Serm. 137. de Temp. Reas and shall spread like a Cedar in Lebanon such as be planted in the house of the Lord shall flourish in the Courts of our God saith David Psal 92.12 13. The Church is Gods house 1 Tim. 3.15 there he delighte to dwell and there his exercises are observed there are his Courts and that is the soyle the Orchard of his delight for his plants to flourish in and that not for a time onely but for ever This is that Sheepfold into which the elect Gentiles were to be brought out of the wast Deserts of the World upon their conversion to Christ John 10.16 The fulness of them are to come in thither Rom. 11.25 and such as God will have saved he daily adds unto his Church Acts 2.47 And in this respect is the Church Militant here on Earth often compared to the Kingdome of Heaven for that it is the inlett into it Per portam Ecclesiae intramus in portam Paradiss saith Austin The fruitfulness of any plant is improved principally by four helps First The fecundity of the soyle whereon it growes 2ly The Kindly heat of the Sun chearing it up with his influence 3ly The contribution of the Clouds towards it with their dews and showrs 4ly God's blessing without which all the other are as nothing All these requisites are in the Church whereof the plants therein growing partake in an ample manner The soyle it self is fat and fruitful Cant. 8.11 Solomon had a Vineyard at Baal-Hamon which he let out unto Keepers Cant. 8.11 by which Vineyard Mystically the Vniversal Church is to be understood Christ is the Solomon that owns it The site of it at Baal hamon that is in a very fertile and fruitful place what place soever it was that was able by the heat of the Sun to bring forth store of wine Dominus multitudinis and a multitude of grapes unto the Owner Isaiah terms it Cornis filius Olei an horn of the Son of Oyl Chap. 5.1 Isa 5.1 Now by horn the Hebrews understand strength and heighth and by Oyl plenty and fatnesse we render the words in our translation A very fruitful Hill A Hill preferred to all Hills Isa 2.2 Psal 68.15 16. Deut. 32.14 15. Ezek. 39.28 Amos. 4.1 Isa 25.6 Isa 2.2 The high hills of Bashan were not to be compared with it Psal 68.15 16. Bashan was a very fat and fruitful mountain the cattle that fed upon it were very fat and strong but neither Bashan nor any other mountain on the Earth is comparable to mount Zion for fatnesse albeit they leap and insult proudly of their outward pomp and glory In this mountaine saith Isaiah shall the Lord of Hoasts make unto all people a feast of fat things a feast of wine on the Lees of fat things full of marrow of wines on the Lees well refined Isa 25.6 Needs much that be a fruitful Soyl that affoards such a Crop Secondly Semper in sole sita est Sylicius Mal. 4.2 Explained The Sun doth alwayes shine upon it as was said of Rhodes To you that fear my name saith God the Sun of Righteousnesse shall arise with healing under his wings c. Mal. 4.2 The beams of the Sun may be aptly resembled unto wings because thereby the Sun doth stretch forth and extend it self to the nourishing fructifying and quickening of all things Now look as the light of the two first dayes was collected and placed in the body of the Sun and so carryed about the World for the cherishing of things that are under it so hath God collected and placed all spirituall light in his Son John 5.21 Psal 119.50 93. John 6.63 1 Cor. 15.45 Math. 23.37 Psal 84.11 Psal 17.8 36 7 57 1. Cant. 2.3 Isa 4.6 and from him it is conveyed unto the Church which is quickned by his word and spirit as by a double beam that comes from him or to keep to the Metaphor used by the Prophets which are his wings under which his Church is both brooded and protected Math. 23.37 So Psal 84.11 The Lord is both Sun and Shield Look what the Sun is to the World the same is God to his Church And where shines this Sun but in the Church That is the Goshen where this light is and in the Ministry especially it displayeth its beames And as he is a Sun so a Shield to shadow us and defend us against all stormes and tempests that may annoy us Psal 17.8 36 7 57 1. Cant. 2.3 Isa 4.8 Thirdly This soyle is a well-watered soyle Ezek. 47.1 13. Ezek. 47.1 13. What are these waters that run from under the threshold of the Sanctuary but the graces of Gods spirit and the sacred Scriptures these are those streames which run through this Eden Psal 46.4 and make glad the City of God they cause admirable fruitfulness insomuch that on both sides of the River shall grow all kind of fruitful Trees whose leaf shall not fade nor fruit faile Jer. 17.8 Psal 1.3 Deut. 32.2 Jer. 17.8 Psal 1.3 The bigg-belly'd Clouds distill their showrs on this Earth Deut. 32.2 their dew falls on this mount Hermon which furthereth her fruitfulness Lastly whereas Paul's planting and Apolloe's watering is nothing without God's blessing A blessing is promised 1 Cor. 3.6 7. Psal 133.9 yea commanded to come out of Zion Psal 133. ult that is to fall upon the heads of those that are members of the Church With abundance of blessings will he bless his Church and People both for this present and future life And that we may not think this promise was peculiar to the Temple or Tabernacle or place of God's Ceremonial worship which had indeed some priviledges above our Temples you shall find that it is spoken of all places where God is worshipped In all places saith God where I record my name I will come unto thee Exod. 20.24 Math. 18.20 and I will blesse thee Exod. 20.24 And lest we might conceive that it was a promise made onely to the Jewish Church under the old Testament and nothing belonging to us who live under the Gospel Christ hath assured us that where two or three are gathered together in his Name that is to worship him sincerely there will He be in the midst of them Math. 18.20 there he will meet them with a blessing In all these respects it appears that

to withdraw into the worst part of it that he may be well accommodated Do thou the same saith Bernard and be content for the good of thy soul to abate of thy delights pleasures ease and sleep Gen. 40.14 and say unto thy soul as Joseph to Pharaoh's Butler Think on me when it shall be well with thee and I will remember thee if thou now dost this for me Gen. 40.14 But Object Methinks I hear some objecting against all that hath bin said We see many living to old age This Figg-Tree stood the fourth year and Why may not I and then become fruitful None so Old but thinks he may live one year longer and then bearing fruit he may be accepted This Plea stands like the Body of Amasa whom Joab had slain which the men of Judah stood gazing upon and must be removed before we proceed in ●ur march 2 Sam. 20.12 If t●y hard and impenitent heart suggests such a thought as this Resp I shall answer thee briefly and so leave thee to God's mercy What thou sayest is not impossible but that thou who hast bin long setled upon thy Lees and yet goest on presumptuously in a course of sinning upon hope of long life and repenting then shouldst in thy Old age meet with Repentance Non dico Salvabitur non dico Damnabitur Aug. is very improbable and unlikely albeit we dare not determine any thing I shall first illustrate this by Comparisons and then render you the reasons of it The unlikelinesse of it may be set out by these and such like Similitudes If one after a great Rain cannot go over a running Brook at noon when the waters are low will it not be much harder to get over that Brook at night when all the Streams are come to one course or current So will it not be harder thinkest thou to repent af●er the committing of a hundered sins then ten Are not sparks sooner quench●d then flames and green wounds sooner healed than festered soares Is not the Nayl that is driven in with the Hammer into a piece of Timber fastre● with many blowes At the first driving of it we strike but easily but afterwards we redouble our strength and with often striking drive it so home that it cannot be gotten out till the Timber comes to be consumed in the fire Many the like Similitude are used to good purpose by Divines to give you to understand the danger of delaying to bring forth good fruit to God till old age But I shall leave Resemblances and come to the Reasons of it which are many First In regard of the habit of sinning which through custom long continuance in sinning thou wilt get And a habit is hardly left Can a Blackmore change his skin Habitus qui multis actionibus acquiritur difficillimè amittitur Jer. 12.23 Enlightened Job 20.11 or a Leopard his spotts saith the Prophet then may ye also do good that are accustomed to do evil As if he should have said Ye are so habituated in evil that there is no hope at all of your reclaiming As soon may the Blackmore turn white or the Leopard spottlesse as ye turn good after so long and obstinate persistance in your wickedness Read Job 20.11 there you shall find that the sins of Youth are hardly left in Age. Secondly Whilst we are in our sins we are in the power and possession of Sathan and the longer we inure our selves to sin the faster hold hath the Devil on us and the more established and strengthned is his Kingdom in our hearts He holds his possession with more power and strength when he can prescrib● so many years or time out of mind Oh! how hard will it be then to expel him Thirdly The longer we live in sin the more doth God withdraw his grace and depart the further from us and without his grace our conversion will never be effected Poenitenti veniam spopondit Deus sed vivendi in crastinum non spopundit Chrys He that hath promised forgivenesse to the Penitent hath not promised to give the grace of Repentance to him that deferres it Albeit he hath promised to accept of thee if thou turn to him to morrow yet he hath not p●omised that thou shalt live till to morrow Fourthly Put case thou dost live till old age and then bring forth the Fruit of a Reformed Life yet that time is not so seasonable for Fruit in regard it will not be so comfor●able to thy self nor so acceptable unto God as the fruit of the first or second year will be When old age falls in travel of Childe-birth that had bin before Childlesse there is like to be a hard brunt and sad banquet of it So is it in the new birth of old sinners For old age is that time that Solomon speaks of Eccles 12.1 c. Vers 2. 7. Explained Eccles 12.1 Years where●n thou wilt say I have no pleasure in them And the reason is rendred vers 2. 7. I is an age wherein the Sun the Light the Moon the Starrs will be darkned in respect of any delight thou canst take in their sweet shine Those Creatures which God hath made for the comfort of Man either by Day or Night shall be all darkened unto thee and all comforts taken in thy younger years will be turned into discomforts And the Clouds will return after Rain there will be a continual succession of miseries like the weather in April as one shower is unburthened another is brewed and thy sky will still be overcast with Clouds In that day the keepers of thy house shall tremble Thy Arms which are the guard of this thy House of Clay and thy Hands which are for thy hodies defence shall be taken with the Palsey And thy strong men thy Thighs and Legs which like Posts and Pillars b●ar up thy House the Body those strong supporters shall bow themselves and sink under thee And thy Grinders thy Teeth which like Milstones grinde thy meat shall fail thee because they are few or none their mortizing will be loosed their sockets cast them and those that remain so worne out with daily use that they will be unserviceable to thee grinding very slowly and with great difficulty And those that look out at the Windows Thine eyes which look out at thy eye-lids will be darkened either blind or dim The Doors will be shut in the Streets when the sound of grinding is low such will be the weaknesse of O●d Age that it shall affect privacy and retirednesse not caring to go abroad to feastings and merry-makings thy slow feeding having made thee unfit for other men's Table And thou shalt rise up at the Voyce of the Bird thy sleep shall depart from thine eyes so that every little noyse the Crowing of the Cock the Chirping of a Bird shall awake thee And all the Daughters of musick shall be brought low those many parts of the Ears and Instruments of Hearing shall be