Rods have wrought a good effect indeed then we shall find in due time that these Rods will be comfortable And thou shalt have just cause given thee to say with David It is good for me that I have been corrected Ps 119.71 Psal 119. And so we have done with this Now we come to what is principally intended in the words Then after that thou shalt cut it down That is after thou hast born with it and I taken pains about it Text. if no Fruit follow the Axe shall Our Inference is Greatest Severity attends upon despised Mecrcy If after all God's pains and patience Doct. we remain unfruitful and impenitent nothing but extremity of Justice is to be expected Hear what is threatned against all such as shall abuse God's goodnesse contemn his Mercy sleight his threatning flattering themselves in their wicked waies saying Deut. 29.19.20 I shall have peace though I walk in the imaginations of my heart adding drunkennesse to thirst The Lord will not spare him but the Anger of the Lord even his fierce Anger and his Jealousy which as Solomon saith is the rage of a man and causeth him not to spare in the day of revenge Prov. 6.34 shall smoak against that man Pro. 6.34 which is a Sign of hot displeasure and soar Indignation as we read Psal 18.9 741. Isa 42.13 Enlighâ—â—ed Psal 18.9 74.1 The Prophet Isay illustrates this by two excellent Similitudes The Lord shall go forth saith the Prophet Isa 42.13 as a mighty man he shall stirr up Himself like a man of Warr He shall cry yea roar against his Enemies That Similitude is taken from Military affaires or the practise of Souldiers in the day of Battle who to manifest the alacrity of their Spirits and for the terrour of their Enemies set upon them with a great Cry and shout So will God when he comes against those who contemn and reject that gracious offer of Christ there prophesies of Ver. 9 10. and before held forth in beauty and glory He will stirr up his wrath against them and come upon them like a Gyant or Mighty man which word is used to set forth the Might wherewith God cometh to revenge he will put all his strength to it as it were that shouteth by reason of Wine as the Psalmist speaks Psal 78.65 Ps 78.65 He will smite his Enemies in the hinder parts and put them to a perpetual reproach The Prophet goes on and further illustrates this soar Severity which shall be used towards the despisers of his Mercy by a Similitude of a Woman in Child-birth ver 14. I have a long time holden my peace I have been still and refrained my self now will I cry like a travelling Woman I will destroy and devour at once The Woman in travell when her pains come first upon her bites them in what may be but when her last throwes of Child-birth are come she can no longer hide them So although I have long refrained my self saith God from taking revenge upon these Enemies of mine yet now I can forbear no longer my heavy wrath shall break out upon them to their utter destruction Those mine Enemies that will not have me to reign over them Luk. 19.27 bring them and slay them here before my face Luk. 19.27 A soar and severe Sentence I might heap up proofs for the Confirmation of the Poynt in hand Ps 86.21 Amos 3.1 2. Mat. 11.23 Rom. 2.4 â— but I shall onely apply my self to the Instance in my Text This Jewish Figg-Tree that State and Nation of the Jews whereof the Apostle speaking to the Gentiles wills them to behold God's severe dealing with them that by them they might be warned not to abuse the goodnesse of God Behold therefore saith he the Goodness and Severity of God on them which fell Severity but towards thee goodnesse if thou continue in his goodnesse otherwise thou also shalt be cut off Rom. 11.22 Rom. 11.22 They that fell were the Jews and they were severely dealt withal for abusing of God's goodness they were broken off from the Root but Goodnesse towards the Gentiles provided that they continue in that goodnesse for upon that condition it is that they hold it otherwise if they forsake and lose the Gospel and abuse Goodnesse they must look to be also cut off which is more than to be broken off as Origen doth observe and thence infers that the Judgment of the Gentiles shall be greater than that of the Jews in case they fall away And forasmuch as we are willed to Behold this Severity of God towards them that is to note it and mark it well Give me leave to stop a little and acquaint you with the passages of God's Severity in the cutting down that Nation and give you a brief Relation of the destructâ—on and final ruine of it as History records it Never was Nation more beloved of God nor any People on Earth higher in God's favour No People graced with so many priviledges nor blessed with so many pledges of his favour as the Apostle sheweth Rom. 3.1 2. 9.4 5. But Rom. 3.1 2. 9.4 5. despising the riches of God's Grace in rejecting the Gospel persecuting of the Truth murthering of God's Prophets and putting of the Lord of Life himself to death God cut them down with the greatest Severity that ever befell any Nation under Heaven The daies came upon them that Christ when he preached amongst them foretold Thine enemies shall cast a trench about thee Luk. 19.43 44. compass thee round keep thee in on every side And shall lay thee eeven with the ground thy Children within thee they shall not leav thee one stone upon another because thou knewest not the time of thy visitation Luk. 19.43 44. And all this hapned unto them about 70 years after the Nativity of our Saviour about 38 years after his Ascension when as the Emperor Vespasian his son Titus came against Jerusalem with a very great Army laying siege against it within 3 daies space made a firm wall about it upon that set Towers and Castles lest any of the Jews should fly to save themselvs Jerusalem being then full of People For besides the Inhabitants of the City about three hundred thousand Jews were come unto Jerusalem to celebrate the Feast of the Passover which at that time fell out These the enemie gave way unto to enter and then upon the sudden drew up their forces and straitly beleaguered them so as that all this huge multitude were imprisoned within the Walls of the City where also they were partakers of no small misery For besides the enemy without there were three great Factions at this time that swayed in Jerusalem which Vespasian took advantage of One of Eleazer the Priest the son of Simon the second of Zelotas the chief Prince which held the Temple The third of Johannes Giscalenus a bloody and cruel
it were for despising God's greatest mercy they were plagued with greatest severity A sufficient proof to clear the poynt That greatest severity attends upon despâ—sed mercy The use that we should put this unto is this in short Take heed how we despise God's grace and goodnesse that should lead us to repentance Use As there is Plentitudo Gratiae so there is Plentitudo irae Plenty of mercy and Plenty of wrath too As God is a God of Mercy so he is a God of Vengeance And it is for his honour sometimes to magnifie himself in that respect Nahum 1. These titles given to himself and appertaining to justice could not belong to Him if he should for ever suffer his goodnesse to be despised The Lord is known by executing Judgment and will be known that way by all despisers Psal 9.16 as well as the other way by shewing mercy Psal 9.16 And let our own Figg-Tree this Land and Nation look about it yet in time with us God hath born long to the Admiration of all Neigbour-Nations many a time the Axe hath bin up yet layd down again As in 88 the Powder plot c. Yet a longer time hath bin granted us for fruitfulnesse but we are growen rotten at heart and doted dying if not dead what can be now expected but to be hewen down and made fuel of that the Axe should be so layd to the Root that we should be fell'd so as never to rise more A miserable deceit it is to think We may despise God's bounty yet pertake of mercy in the End Judgment and Mercy with God are like Jacob and Esau in their Mother's Womb when Judgment like rough-hair'd Esau strives to issue out first Mercy takes it by the heel and with Jacob endeavours to pull it back but Esau at length will out though Jacob have fast hold on his heel Judgment will follow although mercy struggle mightily to stay it Oh! think of what hath bin related of Jerusalem's misery And make the Case our own It may be our own and is like to be our own if speedy Repentance prevent not either Ficus or Focus Fruit or Fuell no remedy the chipps flye let our Tears flow before the Tree be down We are burnt in the Hand already what Psalm of mercy shall we call for yet mercy may be had whilst the Figg-Tree stands there is hope If notwithstanding all that hath bin sayd we will go on in our wickedness we shall but inhaunce and improve God's wrath And who can but pitty us when God's soarest and severest Judgments do befall us So far will those that have Interceded for us be from speaking any more in our behalf as that they will stand out of the gap and give way to the stroak take hold on the hand of Vengeance no more but rest contented with God's proceedings As the Dresser here promiseth to do After that thou shalt cut it down From the practise of this Dresser Text. we may learn our Duty To rest satisfied and contented in the just and deserved condemnation of those who remain unfruitful under the means albeit they are such as we dearly affect Doct. When we have done our Duty to bring a People to Repentance and it will not be we must rest satisfied in their cutting down and stubbing up after the example of this Dresser Who albeit he did much respect this Figg-Tree and bear a great and good affection to it yet if after all his pains bestowed on it it remains fruitless he sits down and intercedes no more in the behalf of it but gives way to the Execution of that severe sentence before denounced against it Cut it down When Israel was carryed into Babylon and became Captives to them God commands them to seek the Peace of the City Jer. 29.7 and pray for it Jer. 29.7 which accordingly they did both by Instruction laying open their errors and discovering their impietyes Dan. 4.24 6 10. and by their Example practising their own Religion even before their faces and likewise by their prayers as they were commanded They were not wanting in bringing Balm to cure her desperate wounds but they found her to be incurable We would have healed Babylon but She is not healed Jer. 51.9 saith the Church Jer. 51.9 Why how so She would not be healed She contemned the means scorned their Religion as appears Psal 137.3 and did cast away the good counsel which the Israelites gave them Or She could not be healed as some read Psal 137.3 in regard of the wound which God's wrath had inflicted on Her they saw and knew that the device of the Lord was against Babylon to destroy it because it is the Vengeance of the Lord the Vengeance of his Temple verse 11. Now what doth the Church in this Case Upon the consideration of her obstinacy and incurableness they abandon Her and leave Her to the Revenge of the Almighty and will lose no more labour upon Her Let us forsake Her say they one to another and go every man to his own Country The Prophet Amos speaking of the woful fall of the Virgin of Israel Amos 5.2 Amos. 5.2 that is of the Israelitish Commonwealth for whose mighty sins God had cut them down with his mighty Judgments and Executions of Sword Famine and Pestilence whereby he had wasted their multitade from thousands to hunderds from Hundreds to Tens but they being no whitâ— bettered hereby the Prophet foretells them of worser times and more evil that shall befall â—hem but what shall the godly do when they see those foretold Calamities befall Israel Amos 5.13 Explained Why The Prudent man shall keep silence in that time verse 13. As if he should say Those that are prudent and wise shall as that time lay their hands upon their mouths in an humble silence and acknowledgment of God's justice in those events and rest therewith contented and satisfied And such a prudent man was Aaron whose two sons Nadab and Abihu being consumed with fire from the Lord for that they offered Incense with strange fire fire not taken from the Altar Levit. 10.3 whereat Aaron could not but be much perplexed and it may be shew some passion but when Moses came unâ—o him and put him in mind of what the Lord had said I will be sanctified in them that draw nigh me and before the People I will be glorified then Aaron held his Peace Levit. 10.3 that is he troubled himself no further for there is more in thâ—t word than meer silence of Speech it implyes the silence of the heart and a staying of the Motions thereof His Children were dear unâ—o him but the Glory of God was dearer and in that respect he did rest satisfied Yet lest he and his sons might forget themselves and preferr carnall respects to God's glory Moses gives them a further Charge Vncover not your Heads neither rend your Cloathes lest you Dye Verse 6. verse 6.
down into my Orchard of Assemblies to view their foâ—wardnesse and take notice of the growth and happy progresse of those plants newly set and converted unto me verse 11. Now God visits his Church two wayes either by Benefits or by Judgements with a Visitation of mercy or with a Visitation of severity His visitation of mercy is when God comes amongst men to shew some special mercy and that either concerning things Temporal as Gen. 11.1 Exod. 3.16 Gâ—n 50.24 Gen. 21.1 and when he lets his Churcâ— know that he takes notice of their sorrows as Exod. 3.16 and so sends deliverance of this is spoken Gen. 50.24 Or in spiritual things revealing his everlasting mercy to his Elect So he visits either by Christ who came not onely to see us but to save us Luke 19.68 Cap. 7.16 Or by the Preaching of the Gospel Luk. 1.60 7 19. Hos 2.6 Luke 19.44 So the time wherein Jerusalem heard the Oracles and saw the Miracles of our blessed Saviour is called the day of her visitation Luke 19.44 And he hath a Visitation of severity and correction when he punisheth for sin Exod. 20.5 Psal 59.5 Exod. 20.5 Psal 59.5 and cometh with unlooked-for calamities And thus God threatened to visit the Offenders of the House of David I will visit their transgression with a rod and their iniquity with stripes Psal â—9 33 Isa 13.11 Jer. 5.29 Hos 9.7 Psal 89.33 Isa 13.11 So Jer. 5.29 Shall not I visit for these things saith the Lord Shall not my soul be avenged on such a Nation as this And Hos 9.7 The dayes of Visitation are come the dayes of Recompence are come Israel shall know it This Visitation is not without all mercy for when God refuseth to visit it is the soarâ—st visitation of all Hos 4.14 Therefore David beggs in the bâ—hall of the Church Look down O Lord behold and visit thy Vine Hos 4.14 Psal 80.14 And so in severity he visited this Figg-Tree for not finding what he expected he commanded that it should be cut down as hereafter we shall shew you Let it admonish every one of us to expect a Visitation Vse and prepare for it we think that we have to do no more with Visitations neither Clergy nor Laitie all are gone and down but Fratres aliam vobis prounncie Visitationem There is another Visitation my Brethren to be thought upon God himself is a Visitor and he hath his Articles to be enquired of concerning his Day his Worship and his Service on that Day the Manner of performance thereof our Life and Conversation whether it be suitable to our profession And to these a Personal answer must be given It were well if we would put that question to our own souls Job 31.14 Object when He comes What shall I answer him But it may be long to this Visitation and so we may do the better No Resp He visits us bo h in this Life and in that which is to come God visits us in this Life three wayes First Praedicando by the Preaching of his word when God sends his Prophets and Ministers unto us to declare his will then he cometh to visit us Numb 23.21 Math. 18.20 Numb 23.21 The Lord his God is with him the shout of a King is amongst them saith Balaam So Math. 18.20 there God is by his Authority Power and Command and where the King's Proclamation is there God is Authoritively by his Authority yea where his word is Preached there God is Virtualiter by vertue and efficacy working with it instructing the ignorant comforting the weak correcting the stubborne confirming the Religious And to this Visitation you are all cited and must answer to your names If no lawful impediment be alleadged it is a contempt and you must answer for it Every week he keeps a constant visitation amongst us Secondly He visits inwardly Inspirando by the inspiration of his holy Spirit putting into our hearts holy thoughts good desires and motions He comes thus to us at one time or other so he came to visit hard-hearted Pharaoh Exod. 9.27 and to Balaam Exod. 9.27 Numb 23.10 John 9.16 Mat. 19.16 Rev. 3.20 Numb 23.10 and to those Jews John 6.34 and so Math. 19.16 It is a fearful thing to resist these motions to quench them and smoother them he stands by us knocking but we will not answer Thirdly He comes a visiting Corrigendo by correcting of us so all his Chastisements and corrections are Visitations Thus Job calls his Tryals Job 7.18 we call the Pestilence God's visitation Job 7.18 and so are other sicknesses lesse mortal as that which is now upon us Oh that we would now visit our selves so should we save God a labour If we would judge our selves God would not judge us 1 Cor. 11.31 1 Cor. 11.31 And yet there is another day of visitation besides that in this life which is at the generall day of judgement and those who are not visited here shall assuredly be visited then and theâ—e will be no plea no excuse for absence no appearance by a Proxy Mich. 7.3 4. Jer. 49.7 8. This will be a time of great calamity and perplexity counsell will perish from the prudent Mich. 7.3.4 Jer. 49.7.8 Vsee 2 Let us blesse God that he hath this care over us What is man saith David that thou art so mindfull of him Psal 8.4 and the Son of man that thou visitest him Psal 8.4 David could not but admire God's goodnesse herein Elizabeth wondered that the Virgin Mary should give her a visit Whence cometh this Luk. 1.43 that the Mother of my Lord should come unto me Luke 1.43 Much more may we admire that the King of Kings Lord of Lords should visit us and that in his own person taking our nature on him as we spake before doing all things that belonged to a good Visitor reforming cleansing purging punishing offenders with his own hand by his own mouth and comforting succouring relieving all such as were weak sick and distressed And after that in his own person he had done all this when he ascended up to the Throne of his Glory from whence he descended such was his care that he left not his Church without Visitors to oversee it in his absence till he comes again who if faithful will be careful of doing what was left them in charge Now in that he hath this care for us what shall we do for him All that he requires of us and expects from us is to answer his pains and care in our Creation Redemption Sanctification Preservation by our fructification Which is the next poynt we come unto And he sought fruit thereon and found none Text This Husbandman having bestowed paines upon this Figg-tree in the planting of it expects a return of fruit but coâ—trary to his expectation he found none at all fruit he fought none he found we begin with the first The Position is Fruit is expected from
and cannot do other than right unlesse he should deny himself which is altogether impossible for him to do Gen. 18 25. Deut. 32.4 Job 8.3 34.10 11 Rom. 3.5 6. Secondly He is gracious and slow to anger Exod. 34. Favours are from God's own bowels but Judgments alwaies are forced as the Bee stings not till it be provoaked Thus it is in the maine Poynt of a man's eternall estate man's Salvation is ex mero beneplacito The gift of God is eternall life but his damnation is never without a cause in man The Soul that sinneth shall dy so is it in this case of lesser Good or Evill We may make good Use of this Vse in all Judgments and afflictions that befall our selves or others seem they never so severe Let us learn to justify God and clear him from all injustice Psal 51.4 Rom. 3.4 David indeed complained justly of his enemies that they persecuted him without a cause Psal 35.19 that is In respect of them he had given them no cause so to do but who can charge God with this injustice but he must charge God foolishly and impiously He never smites till he be provoked nor alwaies then God when he doth smite exacteth lesse of us then our sins deserve as Zophar said to Job 11.6 An Ounce of Judgment was never without a Pound of Sin Yet when any Judgment lyes upon us we are too apt to think that God deals therein over-severely with us and are ready to cast a sullen frown upon God with Cur me coedis Why dost thou smite me It is storied of Titus Vespasianus the Emperour that lying on his death bed and looking up to heaven he complained of his Gods saying Immerenti sibi vitam eripi That he deserved not to dy having never committed any thing in his whole life whereof he repented but one surely he had so much the more cause to repent him now But why speak I of him Job was a holy godly man and confessed his own vilenesse and guiltinesse before God as appears Job 40.4 yet he had in himself a secret conceit that he was not so vile and sinfull as to deserue such heavy Afflictions as God had laid upon him which was the reason of God's so speaking to him Job 40 4. Ver. 8. vers 8. Wilt thou also disanull my Judgment Wilt thou condemn me that thou maist be righteous The best of us are apt under heavy afflictions to disanull God's proceedings with us and question God's righteous proceedings therein but this may not be we may not give liberty to tongue or thought to murmur or repine under God's stroaks But First Learn Silence Job 4.4 6. Psal 39 9. and with Job to lay our hands upon our mouths Job 40.4 5. and with David Psal 39.9 to be dumb nor onely bind our Tongues to the good behaviour that they do not speak impatiently against God but our very Hearts must be kept from inward repining and fretting against him Psal 62.1 Psal 62.1 Truly my Soul keepeth silence unto God Secondly Acknowledge God to be just in all that hath befallen us I have sinned said holy Job What shall I do to thee Job 7.20 Psal 119.75 ô thou Preserver of men This David confessed I know O Lord that thy Judgments are right and that thou in faithfulnesse hast afflicted me Psal 119.75 Which saying of David Mauntius the Emperour used when his Children were slain before his eyes and after that his own eyes put out Righteous art thou O Lord and just are thy Judgments Thus it should be with us in all Judgments that befall a Land or Nation seem they never so severe and sharp Let us learn to justify God therein As did the Princes of Israel and the King himself When God punished them by Shishak they said The Lord is righteous 2 Chr. 12.6 Lam. 1.18 Neh. 9.33 Dan. 9.14 Mich. 7.9 2 Chron. 12.6 the like confession did the Church make Lament 1.18 So Neh. 9.33 Dan. 9.14 Mich. 7.9 They have not onely confessed God's righteousnesse therein but his Goodnesse and Mercy some mitigation of the rigour of Justice some cause of admiring rather his Indulgence towards them than of repining against him for his severe dealing with them Lam. 3.22 Lament 3.22 It is the Lord's Mercy that we are not utterly consumed that is from being a People because his compassions fail not Thirdly Patiently bear the soarest correction that God is pleased to lay upon us out of this perswasion that we have deserved more Thus Ezra speaking of the extream Judgment of God upon his People in the Babylonish Captivity which was the extreamest and heaviest Judgment that ever God had inflicted upon any people under Heaven as appears by that we read Lam. 1.12 Dan. 9.12 yet he confesseth Lam. 1.12 Dan. 9.12 Ezr. 9. 13 Thou our God hast punished us lesse than our Iniquities deserve Ezra 9.13 When their uncircumcised heart is humbled saith God then they shall accept of the punishment of their Iniquity Lev. 26.41 Mich. 7.9 10. Levit. 26.41 that is they shall willingly bear them Well may that Offender bear a brand in the hand who saves his neck Mich. 7.9 10. Ransack thine own heart and thou shalt find that thou hast deserved that which thou sufferest more 1 Joh. 3.20 and if thy conscience condemn thee God is greater Fourthly If in case the Cause and Reason of God's severity be unknown unto us yet let us learn to justify God therein resting assured that there is Cause enough albeit as yet we have not found it out His Judgments are somtimes secret but alwaies just It is not possible that he should do any wrong to any of his Creatures his Will is the Rule of Justice and every thing is right because it is his Will to have it so But besides this there is some particular Cause or Reason why God writes such bitter things against us Job 13.26 1 Sam. 17.29 2 Sam. 21.1 Jer. 8.6 Ezek. 16.43 Therefore as David answered his Brother so answer thy repining Soul 1 Sam. 17.29 What hath God now done is there not a Cause Therefore Fifthly Search out the Cause if it may be as did David 2 Sam. 21.1 God blamâ—s the want of this Jer. 8.6 Ezek. 16.43 But how may we find out the particular Cause for which God punisheth us Quest What must be done in this case God doth so order his Judgments commonly Resp. that in the Punishment we may see the Sin and in the Sin foresee the Punishment Sometimes the very Punishment and Circumstances of it shewes us the Cause God many times punisheth us in the like kind Jud. 1.6 7. 1 Sam. 15.33 Exod. 1.22 Talia quisque luat qualia quisque facit Euseb l. 9. c. 9. Bodin l. 6. de Rep. Lin. Decad. 1. 1 King 21.19 Jer. 7.32 as in Adonibezeck's Case Judg. 1.6 7. And in Agag's Case 1 Sam. 15.33 And Pharaoh's Case Exod. 1.22 He
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
God by his laying first on the one side then on the other a long time together Ezek 4.4 First Ezek. 4.4 Explained he was commanded in Vision to lye on his left side 390 dayes with the in quity of the House of Israel portrayed upon a Tyle repre enting God's patience under the iniquity of the ten Tribes for 390 years answerable to so many dayes ever since their defection under Jeroboam Then when that was done a Figure what God had done for Israel he must turn him another while and lye upon his right side for 40 dayes representing thereby God's bearing with the iniquity of the House of Judah 40 years vers 6. Needs must this be very troublesome we cannot lye one night upon one side without turning of us but O the Infinite goodnesse and patience of an Almightly God! who hath lyen so long under the load of our Iniquities and we so far from easing him by our Repentance that he is enforced as it were to ease himself by turning from side to side from Mercies to Judgments from Judgments to Mercies 1 Tim. 2. proving if at any time or by any means we would ease him of the load of our sins under which he complains that he is pressed by our Repentance and Amendment of Life And albeit he hath shaked this Land soare Amos 2.13 with his turning from side to side yet still he bears so that we are not utterly consumed albeit still he is wearyed with our abominations Who could endure with patience to be reviled to his face boldly denyed horribly blasphemed but the Lord Who would abide to see his Bed defiled his Image defaced Children butchered Goods spoyled Word despised but this patient God Let us then exalt him for his patience and blesse his name Yea let every Soul of us take notice of God's Patience towards him in particular and magnifie his name for this mercy Think seriously with thy self what thou wert when thou first camest into the World no sooner didst thou peep forth into the Light but God might have sent thee into Hell And how long thou livedst without God in the World yet God's patience hath forbore thee to this hour How many provocations God hath had from thee all this time how many Lyes Oaths Blasphemies hath he heard from thy foul mouth how much wickednesse seen by thee how many abominations seen in thee yet he hath gone away as if he saw not and seemed to take no notice of what thou hast said and done Psal 50.21 He hath held his peace Psal 50.21 Isa 42.14 and bin still and refrained himself Isa 42.14 Yea he hath hid thy sins from the eyes of the World and had a care of thy credit for should he discover what he knows by thee thou couldst not but blush to look any neighbour in the face they would shun thy company Consider further that when thou hast gone on in thy sinful and impenitent course of Life so that his hand hath bin up to smite his patience being even weary with bearing Jer. 5.7 his long suffering hath stept in Jer. 5.7 and layd hold on the Sword of Justice as the Angel did on Abraham's and pleaded for thee Lord remember that he is but dust Gen. 22.11 It hath pleaded for thee as Judah did for Benjamin to his Brother Joseph Gen. 44.18 and hath prevailed so far Gen. 44.18 as that God layes-by his Sword and bears yet longer with thee so that God seems to say as Hos 6.4 What shall I do Hos 6.4 Hos 11.8 what shall I do and Hes 11.8 How shall I give up how shall I intreat Mercy having got the Victory causeth God thus to speak What and What How and How Thus God hath borne with thee not three years only but 30 40 years or more he might have blasted thee in thy spring but he hath spared thee to thy Autumn let not thy looâ—enesse bring thee to the Fall of the leaf What is this year but the time of thy Reprieve and not barely so but in mercy affoarded unto thee that thou mayst get thy pardon which if thou beest not wanting to thy self may be obtained Say then as Mich. 7.18 Who is a God like unto thee Mich. 7.18 that pardoneth iniquity and passeth by the transgression of the remnant of his heritage He retaineth not his anger for ever because he deligheth in mercy And confesse with the Church Lament 3.22 Lament 3.22 It is of the Lords mercies that we are not consumed because his compassions fayl not But how few are there that do make use of God's Patience Some instead of magnifying Him for it make bold to question His Justice in bearing so long with evil Doers This was Jeremiah's fault Jer. 12.10 and David's Psal 73.12 13. Jer. 12.10 Psal 73.12 13. and from thence he concluded very rashly as if he had cleansed his heart in vain c. But this is a great wickednesse so to accuse God Put case a State should deferr the Execution of a great offender apprehended and condemned Would it be well taken if any of us should condemn that State or that Councel of Justice for so do doing There may be just cause as of Reprival of a condemned Person so of sparing a condemned sinner Sometimes an Offender is spared in regard of some use that is to be made of him It may be to be the Executioner of some other so God may spare the wicked for this end that they may be as wisps or rods to scoure and chastise his own Thus Ashur was spared for a time and was sent against a dissembling Nation Isa 10.5 6. God used him as the rod of his angeâ— Isa 10.5 6. and staff of his indignation Sometimes God hath some good work to do by them for his Church and People Cyrus was an ambitious man a very Pagan one that knew not God and yet he is termed God's annointed and God doth promise to assist him in that work he set him about for the good of his People Isa 45.1.2 Isa 45.1 2. Sometimes Offenders are spared in respect of the Birth that they travel with so a Woman with child that is condemâ—ed is Reprieved till she be delivered for however she be wicked yet the Child in her womb may prove a profitable member to the Common-wealth So many a wicked man is with child with some sin and in travel with mischief and the Lord spares him till he be delivered of it Herod Pontius Pilate and Judas were in travel till they had put Christ to Death and God spares them till they had brought forth Acts 4.27 28. Acts 4.27 28. And then the Law is executed on them Sometimes an Offender is spared upon the Petition and desire of some other made on their behalf so God spared the wicked for some good mens sake who lived amongst them Gen. 18.32 Exod. 32.24 Act. 27.24 as Gen. 18.32 and Exod. 32.14 Acts
power Luke 4.32 But however undoubredly he gained a reverend esteem among the people by this his manner of Preaching insomuch that they held him at least to be some great and excellent Prophet More special Mat. 13.10 28. and particular reasons are rendered by Christ himself why he thus taught Math. 3.10 28. To the Elect it was in mercy and made for their Edification But it was for Judgment unto the wicked that the Mysteries of Gods Kingdome might not be revealed unto the scornful Psal 78.2 Isa 6.9 Mat. 13.34 See my Exposition on Luk. 15. v. 3. Besides the Scripture must be fulfilled which was foretold Psal 78.2 Isa 6.9 Math. 13.34 Of this we have said more on another Parable wherefore the lesse here may suffice Now to the Use Vse 1 When the Prophet Ezekiel had according as he was commanded denounced Judgment against Jerusalem under some obscure Types and dark Allegories the perverse people took exception against him and quarrelled with him for the obscurity of his Prophesies and of this the Prophet makes complaint Ezek. 20.49 Ah Lord God Eze. 20.49 they say of me Doth he not speake Parables that is he speaks Riddles as it were to us we know not his meaning Thus apt are we to object against Gods Ministers for their Allegorical expressions Parabolical Illustrations similitudinary Amplifications of their Doctrines as if we for want of other matter stuffed our Sermons with Fables Fictions Lyes and we know not what But when Jotham propounded that Parable of the Trees choosing themselves a King whereby he convicted the Sichemites of their unthankfulnesse towards him and his Fathers house Judg. 9.8 was that a Lye And when Jehoash the King of Israel propounded a Parable of the Thistle in Lebanon 2 King 14.9 which sent to the Cedar in Lebanon about a marriage for his Daughter will you terme that a falshood fictions they were indeed but lyes and falshoods they cannot be called in as much as they were not propounded to deceive but rather to discover the truth in a familiar and unfeigned manner the mind and the tongue agreeing together and the same end aimed at And the like might be said of Tropical Judg. 20.16 Joh. 21.15 Metaphorical and Hyperbolical speeches wherewith the Scripture doth abound Were it unlawful for Ministers to Illustrate their Doctrines by such Allegorical and Parabolical expressions we may well think that God would not have commanded his servants to have done it as he did Ezek. 17.2 24 3. Nor would Gods Prophets have used it as they did Nathan he comes to David Ezek. 17.2 24 3. 2 Sam. 12.1 1 King 20.39 Isa 5.1 Jer. 17.11 Hos 7.11 1 Cor. 15.36 39 40 41. and teacheth him by a Parable Ahab is reproved by the Prophet under the Parable of a Prisoner Israel is taught under a Parable of the Vine And the other Prophets as Jeremiah Ezekiel c. abound therewith in all their Prophesies The like might be shewed was the practise of Christ's Apostles under the new Testament So St. Paul preaching of the Resurrection illustrateth it by many natural Similitudes What shall I say more if we peruse the writings of the antient Fathers especially Chrysostome and of latter writers we shall find that they make use of Parables very frequently and to very good purpose Nor do any writings more abound therewith than sacred There we find a whole book of them bound up together termed the Parables or Proverbs of Solomon He set in order three thousand of them as we read 1 Kings 4.32 They were the chosen Rules of his divine Art some of which even so many as God saw expedient for the good of his Church 1 King 4.32 he hath left us as a rich treasury being full of wisdome and divine truth Questionlesse the spirit of God would not have suffered the leaves of Scripture to have bin fowled with so many Apologues Riddles Parables Proverbs Allegories as are therein recorded nor would our blessed Saviour in whose mouth was never found any deceit or guile have spoken so many might they not lawfully and profitably have bin used of us but in so doing he gives us to understanst the liberty that his servants have in their Ministerial function not onely barely and nakedly to propound their Doctrines but to use the help of Invention and Art for the Illustration of them Provided First That the Majesty of the Word be carefully preserved and that no occasion be given to any to think unreverently of so high a Mysterie by propounding any base and sordid stuffe unto the Auditory in a Parabolicall or similitudinary way The Rule is Cant. 5.10 Inspeaking of things Excellent Comparisons would be fetched from things that are excellent as Cant. 5.10 c. But if of things vile and base 2 Pet. 2.22 the Comparison would be taken accordingly as 2 Pet. 2.22 Yet in speaking of things most base nothing would be said unbeseeming the Majesty of the Pulpit All we speak must become sound Doctrine Secondly Comparisons and Similitudes that are brought for Illustration of Doctrine should be fetcht from such things as are most familiar and best known unto our Hearers When the Prophets had to deal with the Aegyptiaens Isa 19.4 Ezek. 27.10 21 26 12. they alluded to fishers and fishing when with the Arabians they took their Comparisons from flocks and herds when with the Tyrians and Sidonians from Merchandize and Navigation And thus did Christ as Theophylact observes Math. 13. He took every man in his own trade and applyed himself to that which they best understood in all his Parables Bodin Aug. in Psal 138. Melius est ut nâ—s reprehendant Grammatici quà m non intelligant populi Heraâ—litus for his obscurities was styled the dark Doctor and he was so affected with that way of teaching that he would often will his Schollars to deliver themselves darkly But Gods Ministers are studiously to shun obscurity So Austin being more desirous of his peoples profit than his own credit professeth that he had rather Grammarians should reprove him than that the simplest should not understand him It was Origens fault to turn all into Allegories and so by destroying the letter he made plain things obscure this may not bâ— Should our Allusions and Comparisons be of things unknown unto the Hearer what Plato sometimes said of an obscure Example may in this case be spoken Exemplum ô hospes eget exemplo Another example had need to be brought to iâ—suâ—rate your example by Thirdly That we use them not for ostentation of wit Hierom. Epist ad Marcel but for edification and profit Hierom taxeth those women who were nimio candore deformes they deformed their native beauty by painting themselves too white No lesse worthy of blame are such as fill their Sermons with Allegories and poeticall Fictions and take more paines to preach art and wit than to preach Christ There is a good use
are they you know that by spreading themselves this way and that way gather strength and nourishment to the Tree and every branch thereof whereby it becomes fruitful Holy affections Love Joy desire Fear Grief c. These are the feeders of the Soul and should draw nourishment unto it from every one of Gods Ordinances from the Word Read or Preached Sacraments administred and from all Providential Administrations whether of Mercy or Judgment David was aboundant this way as appears in the whole Book of the Psalms especially in Psal 119. where we may find in every verse almost he catcheth hold on Mercies Judgments Psal 119. Promises Threatnings as the Ivye catcheth hold with its claw on every twigg to climb up to its stature Fourthly Preserve the Bark let not that be peeled off from the Tree It is threatned as a soare Judgment against Israel that the Figg-Tree should be barked with the teeth of noysome Creatures that God would send into their Land to punish them insomuch that the boughes thereof should be left white Joel 1.7 Joel 1.7 To be left white without bark was an indication of a speedy withering That bough that lies open without bark saith Gregory on that place looks white but perisheth Thy conscience is like the Bark of the Figg Tree presumptuous sins are like those Creatures that peel off the bark beware of them for by them the conscience is wasted and consumed as iron is by rust We sin too much through ignorance and infirmity but when we sin wilfully and presumptuously against knowledge and the light of conscience our boughes will soon wax white How frequent is it to see men that lose a good conscience with it to lose their gifts 1 Tim. 1.19 If the Ship of conscience wrack 〈…〉 the Merchandise of Faith will soon suffer wrack Our outward actions as well as affections may have a colour of good as white is of Innocency but our bark being pilled it is no good whitenesse but an indication of a perishing condition without a good conscience all our actions yea our best performances are so far from goodnesse and acceptance that they are abominable and distasteful unto God our Affections and outward Actions may have a colour of good but all is defiled before God Tit. 1.15 Tit. 1.15 the conscience being defiled it defiles all it meddles with Hence David prayed so earnestly to be kept from this barking of his boughes by any such sins Psal 19.13 The like care had Paul Psal 19.13 Acts 23.1 Acts 23.1 That for the time past and for the time present and future he did exercise himself to have a conscience void of offence towards God and towards Men Acts 24.16 Act. 24.16 And in so doing we shall grow in the fruit of Righteousnesse and have cause to rejoyce in our fruitfulnesse 2 Cor. 1.12 2 Cor. 1.12 Heb. 13.8 Prov. 21.8 Phil. 1.10 Conscience is our Paradise there cut Trees will thrive we shall live honestly Heb. 13.8 Work Righteousnesse Prov. 21.8 and walk without giving offence Phil. 1. 10. Fifthly Be frequent and aboundant in the exercises of mortification Bare the Tree about the Root cast away all loose earth withdraw thy soul from all worldly stayes and comforts when the world hath left us naked and destitute of her vain succours we shall then take faster hold on Christ our Saviour in whom the Fatherlesse find mercy Hos 14 3. lopp off all superfluous twiggs and excremental branches which steal away the nourishment that should maintain the Tree Jam. 1.21 Jam. 1.21 get a humble and a tender heart the hard and stony heart suffers not the seed to take Root Mat. 13.4 Math. 13.4 For this end make good use of all Crosses and Afflictions let them cause thee to acknowledge thy sins and break thy heart in the sight of God beseech him that thou being exercised under them maist at length bring forth the quiet fruit of Righteousnesse Heb. 12.11 Heb. 12.11 Weed often and do it on thy knees as weeders do this is the way to be fruitful Sixthly and Lastly To all this the Influence of Heaven must be added else no Fruit can be expected as before hath been shewed The Heavens must hear the Earth Hos 2.21 The beames of the Sun of Righteousnesse shining in his Church Hos 2.21 must warm and cherish us Mal. 4.2 The former and latter raine must moysten us Joel 2.23 Mal. 4.2 Joel 2.23 Cant. 4.16 Psal 65.10 The winds of Gods spirit must blow on us to quicken us Cant. 4.14 This is the way to have fattnesse drop down upon us Psal 65.10 As for those who delight to live in the shade and shelter their souls from the influence of Heaven that withdraw their hearts from the directions and comforts of an effectual and painful Ministery let not such ever look to become fruitful And so much of the second Particular that I propounded to you Now to the third and last which is the Motives to stiâ—r us up to the using of these meanes that we may bring forth fruit so qualified as hath bin declared and they are many Some respect God some his Gospel some Man others the Creature In regard of God we ought to be fruitful First for that he hath deserved it Secondly he seeks for it Thirdly and when he finds it he counts himself honoured and glorified by it First He hath deserved Fruit from us in that he hath bought us at a dear rate from our vain conversation 1 Pet. 1.18 Luke 1.75 Tit. 2.14 Joh. 15.16 to serve Him all our dayes in Holinesse and Righteousnesse He hath chosen us to be a Peculiar People unto himself zealous of good Works and made choyce of us before others that we should be Fruitful and that our Fruit should abide and abound Eph. 2.10 He hath made us his own work nauship by the effectual calling of grace and created us to good works to walk in them He hath planted us Isa 5. hedged us about manured us watered us with the sweet dews of his Word and Gospel from Heaven trimmed us with his pruning book of Judgments and Corrections And what could he do more for us that he hath not done And what can he expect lesse from us towards all his paines and travails with us then Fruit He that sowes sowes in hope saith the Apostle 1 Cor. 9.7 God hath set in hope planted in hope watered in hope of some answerable return and shall it be denyed or canst thou imagine that God hath took all this paines with thee and bestowed all this cost upon thee that thou shouldst bear green boughes or gay blossome somes onely Indeed leaves come of the seed and chaff from the kernel but doth any man plant for leaves and sow for chaff you know it is fruit that they look for Had it not bin for that thou hadst bin no Tree Fruit was that for which thou wert set and
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. 8.15 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. that 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 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 exceâ—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 stirred 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 â—n in the Land of Aegypt as is decclared by the Prophet Ezekiel Ezek. 20.5 6 7. Gen. 1.2 20.5 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 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 onely 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 placâ—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 Scriptâ—re for conquering and subduing Psal 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 blessings 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 dugâ— 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 that is the mighty God who is a firm foundation to his Church Math. 16.18 Him they lighâ—ly eâ—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 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. 10.20 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 and 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 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 weâ—e by nature Children of wrath as all are and passing by â—l others chosâ—n them to be 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. 5 9. Rom. 9.4 5. And to these three heads all other mercies
Ingratitude Besides the share that we have had in those general mercies before mentioned which have not bin small Psal 68.13 Which of us all have not had many Particular nâ—eâ—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 â—im Who planted â—hee in that fruitful Hill that Country County Town Parish Famiâ—y where thou enjoyest so plentifuâ—â—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 â—â—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 and clean ed thee from those foul lusts mortifâ—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 liâ—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 Gâ—ft of all Gifts Joh. 4.10 his 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 retuâ—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 to the great grief of my Soul He expects Humiliâ—y and behold Pride He looks for Love and behoâ—d Envy for Liberaliâ—y and finds Covetouâ—nesse for Mâ—rcy and meets with cruelty c. Do you so requite the Lord O foolish People and unkind Math. 13.27 Heb. 6.8 We find a great complaint in Scripture of such Soyl as bâ—ings forth Thorns and Weeds and â—ares yet all these are good in their kind and useful to the wise 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 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 deâ—yed Isa 27.11 He that made them will shew them no favour 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 and 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 had in that respect the Oxe and the Asse is preferred to â—srael It is worâ—e then brutishnesse what Creature can you resemble an ungrateful Person unto unlesse it be to the Hog who eats up the Acorns which faâ—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 onely 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 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. 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 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
for that his Ingtatitude he takes the matter into his own hand and punisheth Nabal with no lesse punishment then the stroak of Dâ—ath yea with a blockish and senslesse Death his heart dyed within him and he became like a stone whereat David rejoyced and for which he blesse God Ver. 39. who had judged his righteous cause in bringing the wickednesse of Nabal upon his own head And indeed you shall find that Proverb to be most true Pro. 17.13 Whoso rewardeth evill for good evill shall not depart from his House Prov. 17.13 Plagues and Punishments from God and many times from man also light upon such either in their Persons or Posterity Jer. 18.20 21. God's wrath hath been revealed from Heaven against it and that in a very high degree as Jeremiah sheweth by the Spirit of Prophecy Jer. 18.20 21. And if Ingratitude of man towards man be so hateful what think you of man's Ingratitude towards God shall that ever escape unpunished Consider advisedly and give sentence We read that when Tamerlane had overcome Bajazet he asked him If he had ever given God thanks for making him so great an Emperour Bajazet replyed that he had never thought of that It is no wonder then said Tamerlane that so unthankful a man should be made such a spectacle of misery as thou now art God will be unto such as forget him a Lyon a Leopard and as a Bear robbed of her Whelps Hos 13.6 7 8. Jer. 8.13 Hos 2.9 13. Rev. 2.5 Num. 4.25 28. Rom. 1.21 Mat. 25.30 Opposita juxtase posita magis illucescunt as it is threatned Hos 13.6 7 8. And ungrateful Israel found it to be true as the whole Book of the Judges testifies Sometimes he punisheth Privatively in taking away his Mercies from us as Jer. 8.13 Hos 2.9 10 11 12. Revel 2.5 And sometimes Positively with Judgments Temporall as Numb 14.25 28. Spirituall as Rom. 1.21 and Eternall as Math. 25.30 Let this prevail with us to beware of so foul an evill Lastly Let us on the other side take notice of the Good of Gratitude that so the ill of Ingratitude may the better be discovered There are but three heads whereto we refer all that is Good Jucundum Vrile Honestum Pleasure Profit and Honesty each of these singly we count Good but when all these three concur we count that Excellent Now in this one Duty of Thankfulnesse all these meet Psal 147.1 Psal 147.1 O praise the Lord for it is good yea it is a pleasâ—nt thing and Praâ—se is comely It is Good as it brings Profit with it and Profi we know is a very moving Argument The Benefit is great that comes by Thankfulnesse unto us for by it we retain the old and invite new Mercies Blessings already conferred on us are retained and kept by our Thankfulnesse no better way to preserve what we have than by being thankful for what we have And the thankful Acknowledging of Blessings invites new Mercies Gratiandi actio est ad plus danduÌ„ invitalio Ps 9.10 11. Luk. 17.15 19. as appears by that which David speaks Psal 9.10 11. So Luke 17.15 that Leper which returned back to give God thanks received a second time forgivenesse of sins ver 19. There is nothing that obtaine h more of God than Agnition of favours received Such a one we say deserveth to have kindnesse shewed him he is so mindful of a good turn On the other side Unthankfuâ—nesse is a great loser it forfeits all that hath bin by Prayer obtained Si câ—ssat Gratiacum recursus câ—sset gratiarum decursus Bern. Mark 6.5 and â—oppeth the courâ—e of Gods blessings and dryeth up as it were his hand that he cannot stretch it forth to co us good so we read Mark 6.5 Christ could do no mighty Works in his own Country And why not there as well as eâ—sewhere their unthankfulnesse and ingratitude towards him transfused as it were a dead Palsey into the hands of his Omnipotency Such is the venemous nature of it As David said of unthankful Nabal 1 Sam. 25.21 So saith God of an unthankful Christian 1 Sam. 25.21 In vain have I kept all that this fellow had in the wildernesse c. So in vain have I done so much for this ungrateful wretch Thankfulnesse is good as being Pleasant and delightful It is the Exercise not onely of the dumb Creatures on Earth but of the glorious Angels in Heaven to give thanks unto the Lord and praise his name Psal 148.2 3 8. Revel 4.8 11 7 11 Psal 148.2 3 8. Rev. 4.8 11 7 11 22. 22. Yea there is more delight in this then in Prayer saith Reverend and Humble Hooker for the one hath pensivenesse and fear but the other joy annexed But in Ingatitude there is no delight at all nothing but envy murmuring and discontent Serpents have venome within themselves which they put forth to the hurt of others but an ungrateful wretch hath his venome within him wherewith he is tormented daylie Lastly Gratitude is an honest and comely Good Nothing doth more commend a man to God and Men than it Luke 17.15 Luke 17.15 But Ingratitude is a foul and ignominious thing It leaves an aspersion on the name and fame of a man no vice greater so did the very Heathens judge of it Ingratum dicaâ— omnia dixisti Senec. de Benisic they counted it for the fowlest imputation that could be layd upon a man to say He was Ungrateful Term him so and you have called him all the fowl names that may be It overflowed all other particular vices No other vice could get a name amongst them where that was it swallowed all devoured all and became all Su e I am that our Saviour joynes these two together the unthankful and the evil Luke 6.35 the unthankful man hath his brand to be a naughty man and St. Luk. 6.35 Paul sets the unthankful and unholy together in that bead-roll of vitions Perâ—ons 2 Tim. 3.2 2 Tim. 3.2 intitimating in what eâ—teem they are to be had amongst us Lay altogeâ—her and then tell me if we have not great cause not onely to beway our former Ingratitude but for the suture to beware lest we be charged with it which we cannot avoyd unlesse we make some thankful return to God for all his Favours bestowed But God's gifts are free Object Psal 50.7 14. Psal 16.2 Resp Mich. 6. Psal 50.14 he gives and looks for nothing again Psal 50.7 14. Psal 16.2 God looks for nothing to be done by us by way of Exact Recompence Thousand of Rams and ten thousand Rivers of Oyl cannot do that but something he expects should be done by us by way of acknowledgement and declaration of his goodnesse and care of us Psal 50.14 and that for the good of others I will publish the name of the Lord saith Moses Deut. 32.3 Ascribe ye greatnesse unto our God We must report that they who
without mans fault and sin and so Aggravates More Particularly you shall see the Point proved in sundry Instances This aggravated the sins of the Old World as appears by that of Peter 1 Epist 3.20 God waited all the while that the Ark was preparing expecting their amendment and turning 1 Pet. 3.20 but they jeared when they should have feared and so the Flood came and swept all except eight souls from off the Earth and it was layd to the charge of Israel Jer. 8.7.8 as an aggravating circumstance of their wickednesse Jer. 8.7 8. the Fouls of the aire are preferred before them as having more skill to know their time and observe it than they had and it is rendred as one cause of their great Fall They should so fall as to rise no more vers 4. And this was that which Christ bewayled with reats over Jerusalem Luke 19.41 42. Oh! Luke 19.41 42. Enlightened if thou hadst known at least in this thy Day the things that belong to thy peace but now they are hid from thine eyes This was no small aggravation of Jerusalems sin that she knew not what concerned her happinesse No not on that their Day that time that was now lent unto them that Christ was amongst them and did Preach unto them And what was likely to follow thereupon Christ shews in the words following Thy enemies shall cast a bank about thee c. And the reason of all these fearful Judgments that would befall them is this because thou knewest not that is wouldst not know the time of thy Visitation Revel 2.21 This likewise did aggravate the sin of that Jezabel of whom we read Revel 2.21 God gave Her space to Repent of Her fornication but She had neither bea rt nor grace to make good use of it for which God threatens to cast Her upon a Bed of sickness and inflict a grievous Disease upon Her Vers 22.23 and plague all those that commit adultery with Her with many soare Judgments and that He would sweep away her followers the Children of her fornication with violent death vers 22.23 and all for that she despised this mercy of making good use of that time granted to Her to bring forth the Fruit of Repentance I shall not need to insist any longer upon the proof of the Point being in these few Instances sufficiently cleared I shall onely render you the reason of it and then come to apply it Reas 1 It is a controuling of Gods Wisdom who layes out for us the fittingest season He is the Disposer of times and hath appointed them as Job speaks of this Life Job 14.14 all the dayes of my appointed time But this choyce of God for us we sleight and think he hath not given us a due and fitting portion of time we will choose for our selves Secondly The greater the mercy is the greater is the sin in the contempt of it To neglect the time affoarded for our good is a despising of the Riches of Gods goodnesse and mercy saith the Apostle Rom. 2.4 we are said to despise a thing not onely when we set it at nought Act. 13.41 Prov. 15.5 Prov. 5.30 1 Thes 5.20 and make leight accuont thereof as Acts 13.41 Behold you despisers and wonder But likewise when we neglect to make the good use thereof which we ought So Children that follow not their Parents Counsel are said to despise it So the leight regarding and carelesse hearing of the word is a despising of it Prov. 1.30 1 Thes 5.20 And so in this Case we despise the Riches of Gods mercy when we make not the right use of his patience and long-sufferance in being led thereby unto repentance And how provoking a sin that is I shall hereafter shew you but for the present leave it to your felves to consider of And now let us put what hath bin said to some Use Use 1 By this it may appear that long-life is not alwayes a blessing it may be given for the hurt of the owner To the wicked it is not a blessing through their own default it may be prolonged and continued to fill up the measure of their sin as in the next verse shall be shewed Use 2 If this be such an aggravating Circumstance of the sin of sterility and barrennesse in not bearing and bringing forth fruits meet for Repentance and new Obedience then it makes exceedingly against this sinful Land in general and many of us living within the pale of the Church in special What Nation under Heaven hath God come so near unto in mercy in this respect as he hath to us What a long Jubilee hath this land enjoyed Jer. 13.27 how long hath God waited expecting our amendment saying as Jer. 13. last When shall it once be Not onely three years but threescore yea fourscore years and upwards have we enjoyed Halcyon dayes to the admiration of all other Nations of the World Under the Reign of Queen Elizabeth we had a flourishing Land and Church for the space of 44 years and 4 months Under the Reign of King James 22 years the Church of England flourished Under the Reign of King Charles almost 23 years 11 months till a Cloud overcast our Sun All which time we have had our standing and yet do remain in his Vineyard a growing Figg-Tree but whether this fourth year be the year of reprieve God only knows but we have cause to fear it for the time of fruit is not yet Acts 5.31 We read Acts 9.31 that when the Church had a little rest throughout Judea and Galilee and Samaria they were edified and walking in the fear of God and in the comfort of the Holy Ghost they were multiplyed But hath it bin so with us Indeed the long time of peace enjoyed hath bin an edifying time we have improved it to edifying and building never so much in any Age within such a space of time but what edifications have we reared Surely sieled Houses for our selves glorious Structures goodly Fablicks for the credit of our Worships which we have Built by the strength of our Purses as Nebuchadnezzar did great Babylon by the might of his Power and for the honour of his Majesty Every City Town Village is graced with such but the House of God lyes wast the inward Temple of our souls is not kept in good reparation Isa 1.8 It is like a Lodge in a Garden of Cucumbers like a be sieged City Isa 1.8 But I shall come somewhat closer and with Athanasius and Theophylact apply these three years to the three Ages of man Youth Manhood and Old Age and endeavour to give you a taste of the Fruit that is produced by us in each of these Years or Ages which being done I hope we shall be convinced of much guilt that lyes upon us by reason of our neglect of the time allotted us for Fruit. As for out Infancy and Childhood spent in misery and folly and ratled
in the sixth and ninth hours and some very Old as in the last hour of the Day but who can promise his head that it shall have a snowy haire how many dye in youth in comparison of one that lives to old age Although some Fruit fall from the Tree by a full and natural ripenesse yet all doth not so more are pulled from it or wither upon it by nipping frosts or are beaten down whilst they are green than hang on till it be mellow Thirdly Say thou shouldst live to perfect age or till thy haires grow gray Art thou sure that then thou shalt be bearing the Fruits of Piety and Holiness Is it not usual with God to punish a lustful and wretched youth with a dotish age Fourthly Say that God in the riches of his grace and mercy should vouchsafe thee Repentance in afâ—er-Age yet know that it will prove a corrasive to thy heart to remember how thou hast spent thy youth in vanâ—ty and lust and how great dishonour thou hast brought God's name thereby Psal 25.7 David prayed God to forgive the sins of his youth not without a bitter sense and sting of them Psal 25.7 Ephraim was ashamed and confounded because he did bear the Reproach of his Youth Jer. 31.19 Jer. 31.19 Take these things into consideration you that are young and in the flour of your age let them lodge in your hearts and make good use of your time that God may be honoured by you and you honoured of him for your Fruitfulnesse otherwise thou hast cause to fear that he will one day say unto thee let him that had thy Youth take likewise thine Age let him that had thy beginning take the end likewise The second year of his coming to seek for Fruit is in our middle age or perfect Man-age suppose it be from 25 to 40 years or thereabout God expects more from you that are of this age then from the former because you are of a longer standing and have attained the highest degree of perfection in the temper of your bodies Joh. 2.14 I write unto you young men saith St. John because you are strong and the word of God abideth in you and you have overcome the wicked one The glory indeed of young men is their strength saith Solomon Prov. 20.29 Prov. 20.29 The Hebrew word there rendred young men signifieth choyse men for military imployments Strength is for Warr said Rabshekah Isa 36.5 Isa 36.5 In regard of your strength you are most fit for the spiritual combate nor can you better shew your valour then by resisting of the evil one and fighting against the lusts of the flesh the lusts of the eyes and pride of life whereof St. John speaketh 1 Joh. 2.16 You are the chief Champions either for good or evil If your strengâ—h be spent in the practises of Piety and Religion such works are the more excellent because they are performed with the more Courage Zeal Strength and Resolution But if you powre out your strength unto any vice your Actions become so much the more sinful and outragious In this year of your age God comes to you and you see what is expected from you even those Fruits mentioned by the Apostle 1 Tim. 4.12 13. And Tit. 2.4 5 6. 1 Tim. 4.12 13. Tit. 2.4 5 6. Isa 49.4 But doth God find these Fruits in us in this our Man-age may we not say as the Prophet Esay in another Case I have spent my strength for nought Isa 49.4 Many may so say and confesse it truly Some shew their strength in drinking Wine and bearing Drink against whom a wo is denounced Isa 5.22 Some spend their strength in Whoredome and upon their filthy lusts Isa 5.22 disswaded-from Prov. 31.3 Prov. 31.3 Hos 4.11 Prov. 22.23 A Vice that enfeebles strength and weaken's the powers and faculties of the mind Hos 4.11 and consumes the estate Prov. 7.22 23. Strength of Body and strength of Purse for so much doth the Original word translated strength in that place signifie are both consumed by that sin as we find in Sampson and the Prodigal yea it takes away the strength of a Nation too Jos 2.15 The walls of a City are the strength of a City and Rahab the Harlot dwelt upon the walls of Jericho Gen. 38.25 Thamar had Judah's Staffe and Signet so the Harlot goes away with a mans strength and câ—edit or if the strength of this age be not spent on such lusts of the flesh yet the lusts of the eyes and pride of life goeth away with it they weary themselves with carking cares how to become great in this World and toylesome labours how to get the wealth of it forbearing no sinful and unjust course of deceit and fraud how to attain their ends It is said of John Baptist that he grow and waxed strong in spirit Luk. 1.80 Luk. 2.52 Luke 1.80 and of our Saviour that he encreased in Wisdom and Stature and in favour with God and Man Luke 2.52 But we grow not so fast in years as vices our sins enâ—rease faster then our dayes In the first age the time of Figgs is not yet come with us that is put off till another year till old age come then men intend to mind Heaven And when that is come and that in this third year God comes for Fruit doth he find it then This indeed is esteemed to be the age of Wisdom the Spring hath Pleasures but the Autumne Profits the Fruits of Age are much better then the Flowres of Youth Multitude of years saith Elihu should teach Wisdom Job 32.7 Psal 92.12 Tit. 2.2 Job 32.7 And Trees of God's planting bear most Fruit in their old age as David shewes Psal 92.12 And what the Fruits of this age are or at least should be St. Paul specifies Tit. 2.2 Sobriety Gravity Temperance Soundnesse in Faith in Patience and in Charity these and such like are the Fruits that God expects the third year from every Tree of that standing But are these Figgs growing on Trees of that age and â—tanding Surely very rarely It may be said of the English as Erasmuâ— spake of the Flemmings Eras in Moriae Encom that Quò magis senescunt eò magis â—ulâ—â—scunt the Elder the foolisher Are not many old men as i 〈◊〉 〈◊〉 te as any other as wanâ—â—◠〈◊〉 worlâ—ly as ignorant as unchariable as impatient as any of the younger sort Nay some of these Vices are more incident to that age then to the other Prov. 20.29 Gray haires are the Crown of old age as Solomon shews Prov. 20 29. but it is to be understood with that Proviso that they be found in the wayes of Righteousnesse Prov. 16.31 Prov. 16.31 Age is venerable not for number of years but for desert An Elementary old man as one doth phrase it having no other Argument of old age but his gray haires and wrinckled forehead is a most contempâ—ible
is from the means it had of fruitfulness in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text. On this Figg-Tree This Tree which I have thus planted in my own Vineyard and on which I have had an eye for many years together This Figg-Tree which hath bin cultured and dressed by my pains and labour and which I have nourished visited spared This is that Tree on which notwithstanding all my care and pains no Fruit is growing Observe To sin against the means addeth weight unto the sin Doct. and is most provoking The more means we have to make us good the greater is our sin and danger if we become not good or profit not thereby This People said Moses to the Lord concerning Israel have sinned a great sin Exod. 32.31 and have made them gods of Gold Exod. 32.31 A great sin it was in its own kind and nature Idalotry is a sin that God detests but it was the greater being against so many means A Law had bin delivered unto them not long before in a most terrible and fearful manner that they might know how great a God they served Exod. 19. 20 22. which forbad that sin Moses was gone to the Mount for more Aaron was left with them to counsel and direct them until Moses was returned yet they call for other gods to go before them back into Aegypt Acts 7.39 40. Acts 7.39 40. You shall often find the sins of that People aggravated from the means that they had Psal 78. Ezek. 16. Isa 1 2 5 1 2 65 2. Jer. 7.43 14. and yet despised Psal 78. Ezek. 16. that whole Psalm and that whole Chapter is spent on that subject So Isa 1.2 5 2. c. 65.2 Jer. 7.13 14 15. Dan. 9.5 6. Mich. 6.3 c. Thus was David's sin aggravated as Nathan shews by a Parable and enforceth him to confesse as much Dan. 9.5 6. Mich. 6.3 2 Sam. 12.2 So was Solomon's 1 King 11.9 the Like was King Ahaz's 2 Chron. 28.22 By many examples out of the Old Testament might we confirme this Truth 1 King 11.9 2 Chron. 28.22 Mat. 11.21 Nor is the New Testament wanting to us for proof of what hath bin delivered Hear how Christ upbraydeth and testifieth against those three Cities Corazim Bethsaida and Caperuaum for their not profitting by the means Math. 11.21 Wo to thee Corazim c. These were Cities of Galilee where Christ often Preached and where most of His Works were done Out of Bethsaida He called His first Disciples Joh. 1.44 Lue 4.31 Peter Andrew and Philip In Capernaum he Preached almost every Sabbath Day and made them astonished at his Doctrine Luke 4.31 And becâ—use they had all these means heard all his preaching and profited not thereby therefore their case was worse and their Judgment would be heavier then that of Sodom and Gomorrah Mat. 10.13 14. It shall be more tolerable for Sodom and Gomorrah at the Day of Judgment then for those who have the means and contemn it Mat. 10.13 14. Goâ— can better bear any thing then the abuse of his grace in the free offers of mercy Hear also what Christ saith of his Countrymen the Jews Joh 15.24 If I had not done the Works amongst them John 15.24 Enlighâ—ened which no other man did they had not had sin but now they have both seen and hâ—ted both me and my Father the meaning is Not that they had bin absoluteâ—y free from sin but Comparativeâ—y without it they had not stood guilty of so heinous a sin as now they do in contemning both me and my Father that sent me And this may bâ— farther confirmed by that passionate and pathetical Complaint wâ—ich Christ made over Jerusalem Mat. 23.37 38. Mat. 23.37 38. O Jerusalem Jerusalem how often would I have gathered thee under my wings And the soare punishmâ—nt inflicted on them for this their sin shews the heinouâ—nesse thereof for He never punisheth any Vltra Condignum Now the soarest Judgments have bin inflicted on those that have deâ—piâ—ed the means of grace here in this life and will be in the life to come Take wiâ—h you one or two more Particular instances Of Judas our Saviour saith thus to Pilate John 19.11 He that delivered me into thy hand hath the greater sin Treason is a sin odious enough but his was the greater for that he had received so many favours from Christ he was called to be one of his Disciples and Followers had seen his miracles heard his sweet and blessed Sermons was made his Treasurer and Pursse-bearer Now to betray such a Master must needs aggravate his Sin and make it the more loathsome I shall further instance in Herod who in putting John into Prison Luke 3.19 20. committed a sin more fowl than either Adultery or than Incest Luke 3 19.20 that was added above all that is above all his other evils which he was guilty of and they were more then a few this was a sin above the rest more hateful to God and odious in his eyes in contemning the grace of the Gospel and offering Violence to the Messengers of it especially to them that we have goâ— some good by as Herod had done by John Enough hath bin said for confirmation of the Point I will briefly lay down some Grounds or Reasons of it and so put it to some Use Sins of this nature are accompanied with horrible ingratitude against the God of Heaven His mercy is undervalued Reas and esteemed as of no worth His favour is despised and God more dishonoured then by the sins of simple ignorance Now unkindnesse from them of whom we have well deserved is the more grievous Psal 35.12 Deut. 32.6 Joh. 10.32 Man complaines of this â—o dio David Psal 35.12 and God complaines of this Deut. 32.6 So did Christ for which of my good Works do ye stone me Joh. 10.32 of which sin we haâ—e spoke largely before Secoâ—dâ—y The more of the will is in any thing the more is in the well or ill doing of it now in sinning against the means there is much of the will in it and so the more contempt and obstinacy yea Joâ— 5 40. Mat. 23.37 Job 34.27 1 Sam. 15.23 rebellion against God therein He added rebellion to his sin Job 34.37 Now rebellion is as the sin of witchcraft as Samuel told Saul 1 Sam. 15.23 and of Witches we cry out To the â—â—re with them burn them The more willful any one is in sinning the more vile and sinful he must needs be Every sin rolles the stone to the door of the Sepulchre but willfulnesse and obâ—â—inacy is like the sealing up of that stone before rolled Math. 27. vers 66. Math. 27.60 2 Sam. 12.11 It makes our sins as reproachful as Absolom's who committed wickedness in the face of the Sun 2 Sam. 12.11 Thirdly In sinning against the means all excuse is taken away from man John 15.22 now they
City to fight against it they should first proclaim peace unto it and if they made answer of Peace and opened their Gates then all those that were found in that City should become Tributaries unto Israel and serve them but if in Case they would make no Peace then they should all be put to the Sword Deut. 20.10 c. and none of the men be spared Deut. 20.10 11 12 13. which Law is approved of by the very Heathen and hath bin put in practise by most Nations When Alexander besiged any City he would send his Herald to it with a burning Torch and caused it to be proclaimed in that City that if any man would repaire and submit himselt unto him within the Compasse of time that the Torch continuing burning he should be spared and find mercy otherwise nothing but Fire and Sword was to be expected The like we read of Tamerlane the warlike Scythian when he came against any place he first displayed a white Flagg in token of mercy if they accepted it the second day a red Flagg threatening blood the third day he caused a black Flagg to be hung forth the Ensigne of Death intimating unto them that now there was no mercy to be expected Turk Hist p. 344. And the Turks at this day are of opinion that God would not prosper them in their assaults except they first make some offer of Peace unto their enemies how unreasonable soever it matters not so they did at the last fatal siege of Constantinople Now the Lord by this his practise doth give us to understand how well be approves of the Law which he had given to Israel and that he who is the God of Nature is not willing that the Course of Nature should be perverted More particulary God doth this First for his chosen People's sake that they being warned may not be taken unprepared but that their Faith and Obedience might be manifested in their believing and fearing of the Lord and the tokens of his wrath Heb. 11.7 Heb. 11.7 and that by their prayers and humiliations they might turn away God's wrath from a Nation if it be possible as Moses did many times from Israel Or if not so yet that they themselves may find rest in the day of trouble Hab. 3.16 Hab. 3.16 Secondly In regard of the wicked that if it be possible they may be brought to Repentance and amendment of Life and by his warnings fly from the wrath to come as John the Baptist intimates to the Scribes and Pharisees that generation of Vipers Math. 3.7 But if in case they will take no warning Math. 3.7 then that the mouth of wickednesse may be stopped and sinners left without excuse who are apt enough to say Had we known or had warning of the danger Psal 51.4 we would have prevented it Solomon thus stopped the mouth of Shimei Did not I protest unto thee saying Know for a certain that in the day that thou goest out 2 King 2.42 and walkest abroad any whither that thou shalt surely dye Why hast thou not kept the Commandment that I charged thee And so will God one day stop the mouths of all obdurate and impenitent Sinners when they fall into the pit of destruction Did not I warn you of this long since Did not I protest unto you that if you willfully persisted in your disobedience you should be destroyed wherefore thy destruction is from thy self thy blood be upon thine own head Use 1 Behold therefore and admire as the severity of God in this Sentence Cut it down of which anon Rom. 11.22 so the goodnesse of God in foretelling of it that it may be prevented His warnings are not set like lime-twiggs to catch us but they are intended as Jonathans arrowes were to David for the preventing of future mischief An enemy that seeks our ruine keeps close his intentions and is glad to take us at any advantage and will steal upon us before we be aware as the Pocher doth upon the Hare whilst she sits upon her form and then knocks her on the head Sathan never barks before he bites never tells before he tempts because he desires and endeavours the ruine of mankind So it is with his Servants Thus dealt Absolon with his Brother Ammon he spake neither good nor bad unto him 2 Sam. 13.22.28 but waited for an opportunity to slay him unawares 2 Sam. 13.22 28. And the King of Syria was offended that his secret Plots against the King of Israel were discovered unto him whom he desired suddenly to surprize 2 King 6.8 2 King 6.8 And such was the project of Sanballat and Tobiah with other enemies of the Church they shall not know neither see say they till we come in the midst amongst them and slay them Neh. 4.11 God proceeds not thus with us Neh. 4.11 His Battails are alwayes with the noyse of Drum and Trumpet He reveals his intentions to cut down and destroy that he may not destroy He warns before he strikes that we may by taking warning prevent the blow and not be stricken by him The Cannon first kills and after that makes the Report But the Clâ—p of Thunder comes not before a flash of Lightning the Lightening first invades the sense albeit the Thunder first breaks the Clouds and makes way for it This indeed God need not do The curse denounced against all transgressors of his righteous Law is warning enough but yet that he may declare unto us the riches of his mercy how slow he is to warth Psal 103. and ready to forgive he doth this The Father of mercies God is often called in Scripture because mercy naturally proceeds from him but we find him not styled the Father of Revenge Bernard Lament 2.23 Isa 28.21 because that is unwillingly inflicted So saith Jeremiah He doth not afflict us willingly nor grieve the Children of men shewing-Mercy is his proper work Judgment is his strange work Isa 28.21 Therefore when he comes in a way of Judgment against a People he is said to come forth out of his place Mich. 1.3 then he is in the place that he delights in Mich. 1.3 Mich. 7.18 when he sits upon his mercy Seat Mich. 7.18 Some threaten what they will do and indeed would do it had they Power but this is all they can do to threaten that they will do it 1 King 19.2 2 King 18. as did Jezabel 1 King 19.2 and Rabshekah 2 King 18. But it is otherwise with God he hath Vengeance in store the sword is alwayes girded on his thigh Albeit it be not alwayes drawen yet it is not rivetted in His hand can take hold of it and draw it forth and then he will render vengeance on his enemies Psal 45.3 Deut. 32.41 42. and his sword shall devour flesh Deut. 32.41 42. But before it doth so he will whet it and make it glitter as Moses there speaks we may hear
to go where we may be sure to speed It is a strange thing saith Justin Martyr to pray to Aesculapius or Apollo for health as gods thereof when they were and must needs be beholding to others for all their medicines or why should I pray to St. Nicholas for a fair passage at Sea when he that rebuked the Storm is nearer to me then St. Nicholas Or call upon St. Anthony for my Hoggs when he that gave the Devil Power to go into the whole herd of Hoggs did not do it by St. Anthonic's leave c. But say they of the Roman Church Object Had we a suite to the King we would be glad to have a Friend in the Court and one that would solicite our affaires for us And that is our comfort that we have such a one in Heaven Who is Christ Resp Acts 4.12 1 Tim. 2.5 1 Joh. 2.1 Object our Mediator and that not only of Redemption Acts 4.12 but of Intercession 1 Tim. 2.5 1 Joh. 2.1 But it is a presumption say they in a mean Person to come either to the King or to the King 's Eldest son without some other Intercessor It may be so and want of good manners too if we speak of Earthly Princes and Suites Resp but it is a carnal reasoning from things Earthly and Civil to Heavenly and Spiritual God himself checketh such carnal Imaginations and overthrows the grounds of all such Arguments Isa 55.8 My thoughts are not as your thoughts Isa 55.8 neither are your wayes my wayes Secondly Admit the Proportion should hold betwixt the King of Heaven and Princes upon Earth yet the Reason holds not for we are invited to come to Christ boldly and by Him to His Father The King of Heaven hath commanded that we should mediate only by the Prince his Son Now what presumption is it to do as we are commanded Nay it is audacious presumption to go contrary to that course that is enjoyned Hath God commanded us to offer our prayers to Him by Christ alone and appointed him to take all Supplications and exhibite all Petitions unto Him and will He take it well think you that we set up other new Masters of Request of our own devising or seek a way to the way or use Mediators to our Mediator This God will not endure For it is not only needlesse and fruitlesse but superstitious and most sacrilegious for it robbeth God of a special part of his Honour and wrongeth Christ in his Office of Mediatorship Wherefore Use 2 let us be directed and exhorted in all our Prayers and Supplications for our selves or others to seek God alone in the mediation of his Son He only is Ominiscient and knows our hearts Omnipresent ever at hand in all places at all times and Omnipotent only able to help us and most willing likewise to do it O blessed and thrice blessed be His Name that hath gratiously invited us and called upon us to call upon Him and hath not put us over to any such as Papists fancy to be Favourites He is that Friend spoken of Luke 11. who when His Children were in bed Saints and Angels asleep yeâ— hath His bed so near the Door that no sooner do we knock but He hears and albeit He may delay us for a while yet He will not deny us but will supply our wants if we call heartily unto Him Let us therefore say as Jer. 3.22 Behold we come unto thee for thou art the Lord our God Jer. 3.22 Thus much of the Persons Interceding and Interceded Now we come to the Request it self Wherein as we have shewed we have considerable The thing Requested and the Termes or Conditions on which it is desired The Boon is First Specified Let it alone Secondly Amplyfied from the Circumstance of Time This year also Let it alone this year also Text. But why Let it alone Is this a favour Quest Doth not God threaten it as a Judgment on Rebellious Israel that He would Let them alone Hos 4.17 And was it not in Judgment that Christ said of the Scribes and Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them alone Math. 15.14 What means the Dresser then in putting up this Request 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it alone Math. 15.14 Indeed there is no greater Plague out of the place of torment then to be so lâ—talone God seemeth to say of such a one as the Father in the Comedy of His lewd Son abeat profundat perdat pereat In which respect saith a Reverend Divine Dr. Sclater in Rom. 1. vers 26. p. 135. If God should give me my Option to choose the torments of Hell with hope to recover his gratious favour or thus utterly to forsake me of His grace and leave me to my self I would wish rather Hell torments with expectation of deliverance then thus to be left alone and given up to the lusts of mine heart This then cannot be the meaning Let it alone leave it to it self But let it alone that is hurt it not destroy it not suffer it a while longer to stand suspend the sentence denounced against it spare it 2 King 4.27 Judg. 11.37 Job 7.19 10.20 â— and so we find the word used often as 2 King 4.27 Judg. 11.37 Job 7.19 10 20. In that this Dresser doth not crave a reversing of the Sentence nor doth He absolutely sue for pardons He only desires a Reprieve are spit of execution and that upon Composition Let it alone this year also till I shall digg about it and dung iâ— c. From thence we obseâ—ve that It is as great a favour as can be expected or defired for a sinner Doct. to be a while longer spared Or To be let alone and spared a while longer is as great a mercy as can be desired on a sinner's bâ—half This is all that the Dresser did desire or could have any hope to obtain from the hands of the Owner that now after three years fruitlesse standing in the Vineyard and Sentence passed against it for its barrennesse a reprieve may be granted for it and one year more cast in ex abundanti For the further Confirmation of this Doctrine take notice First that the godly themselves have craved this at the hands of God Job 10.20 and begged it earnestly as a high favour and mercy Job 10.20 Let me alone saith Job that I may take comfort a little O spare me saith David Psal 39.13 Psal 39.13 that I may recover strength before I go hence and be no more And this was that which Hezekiah with prayers and tears bâ—gged at the hand of God Isa 38.3 Isa 38.3 and having obtained it of God blessed God for it vers 20. Vers 20 And yet these had lesse need to desire to be spared than those who live in a course of sin And this was all that the unmerciful Debtor did desire from his Creditor as you find in that Parable Math. 18.26 Have patience
with me and I will pay thee all Secondly God's mercy in bearing and sparing an unprofitable People haâ—h alwayes bin acknowledged for a special mercy Psal 103.8 9 10. Neh. 9.17 Rev. 2.21 Reas 1. Psal 103.8 9 10. Neh. 9.17 And God himself aggravates Jesabel's sin in not profiting by so great a mercy Revel 2.21 This may be further evidenced unto us if we consider First Who it is that spares Secondly Who they are that are spared Thirdly the Fruit and effect of such a patient forbearance if the right use be thereof made For the First It is God that spares Who is infinitely Holy and hateth sin with a perfect hatred and being so it cannot but disquiet His Soul and vex Him to see it Isa 63.10 He is fretted with it Hab. 1.13 Isa 63.10 Ezek. 16.43 2 King 19.27 as we read Ezek. 16.43 Nor doth He spare through want of Information 2 King 19.27 The like may be said of every sinner He is every where within the hearing and the seeing of it He sees all the abomination that is committed under the Sun hears all the Oaths Blasphemies of those who set their mouths against Heaven Psal 73.9 Nor is He without Power to punish Nahum 1.3 It is not for want of that that He spares Psal 73.9 Nah. 1.3 2 Sam. 3.39 Isa 40.15 as David did the Sons of Zerviah They were too strong for him but we are not so for God All Nations of the Earth are but as the dust on the ballance but as drops of dew hanging on a bough the least touch of His hand will cause them to drop into the bâ—ttomlesse pit Job 36.18 And withall He is just and true Job 36.18 His Justice must be satisfied His Truth magnified as well as His Mercy Truth That pleads What is God but his Word And his Word is In the Day that thou eatest thou shall dye the Death Gen. 2.17 Ezek. 18.26 and again The Soul that sinneth shall dye for it Ezek. 18.20 Justice that baâ—ks Truth and urgeth that as God is true in his Word so righteous in his Works And shall not the Judge of all the World do right Gen. 18.25 Now what can be expected Gen. 18.15 can we think God should deny Himself and eat His Word Indeed God is merciful buâ— what can mercy do but step in and confesse that all that Truth and Justice speaks is right Onely it desires that the hand of Justice may a while be stayed and not strike the stroak perhaps the poor sinner may find out a way to satisfie both Truth and Justice and so escape Death by means of a Saviour Thus Patience and forbearance is as much as can be expected from God Who is Pure Powerful Just Merciful c. Secondly If we take notice of the State and Condition of the Person spared It will appear to be a mercy for what is a Sinner but a condemned Creature Eccles 8.11 Sentenced he is already and that openly for it is Enarrata sententia Eccles 8.11 a published a declared Sentence only Execution is deferred condemned he is by the Law which passed sentence on him so soon as ever he was born before he ever saw the Light of the Sun Gal. 3.10 Gal. 3.10 Rom. 5.12.14 And condemned by the Gospel too for not believing Rom. 5.12.14 Mar. 16.15 Joh. 3.18 Mark 16.16 Joh. 3.18 from which Sentence there is no Appeal to any higher Court Now what favour can a condemned man expect or any Friend desire on his behalf more then a Reprieve Great men could not obtain it from the hands of their Inferiours and if it be obtained upon much suite that Execution may be deferred for a few dayes it hath bin acknowledged for a high favour We read that in the dayes of Edward the sixth in the Lord Protector 's Expedition into Scotland of a Castle which when they understood they were not able to hold Out and that their Obstinacy had excluded all hope of Pardon they Petiâ—ioned that they might not presently be slain but have some time to recommend their Souls to God and then afterwards be hanged Life of Ed. 6. by Sir John Heywood This Respire being first obtained their Pardon did the more easily ensure saith the Historian And that is the third consideration the Fruit and Effect of such a patient forbearance which is Salvation as St. Peter shews 2 Pet. 3.15 that is 2 Pet. 3.15 it makes to Salvation It is the way to it the means of it and Argument for it Should God strike so soon as wickednesse is committed Who should come to Heaven Not one of us here present Si statim puniret Peccatores non haberet Confessores Aug. in Psal 102. but long since we should have bin in Hell Had God bin hasty to mark what is done amisse and have called us to an account in the days of our vanity Thousands have bin saved through God's patient forbearance Not a Penitent amongst us but must acknowledge that he owes his Salvation in a great measure to God's forbearance and patience And the great Clock of Time is still kept going for this very end and purpose that Salvation may be had and the number of God's Elect made up A time of Reprieval is therefore granted albeit Sentence be denounced that by using the means a Pardon may be obtained which God is ready to grant being humbly and sincerely sought unto To which end he giveth us his Word to direct us in the way The Church is the place where Salvation is to be found of it we must be made true members if ever we be saved His Works he affoards for helps His Ministers are our Intercessors All these accompany God's Patience whereby Salvation in the end comes to be attained And thus you have some good grounds for the Truth delivered viz. It is a great mercy for a sinner to be spared a while longer O! then Use 1 Let the Lord be exalted by us in respect of this his patience and forbearance of us Therefore hath the Lord waited that He may be gratious and therefore will He be exalted that he may have mercy saith the Prophet Isa 30.18 Isa 30.18 where the Prophet gives the Jews an account why the Lord suspended his Judgments and stayed his hand in not execuâ—ing those Judgments presently upon them Isa 36.3 13 14 16 17. which had bin long before threatned and foretold by Esay and others that should befall them and why He yet a while longer spared them the main reason was that he would be exalted in mercy in his appearing to be gratious to that People This then is the Duty that God expects from us and it concerns us as much as any People under Heaven with whom God hath born not only three years but more then so many score of years as hath bin before shewed you notwithstanding our manifold provocations The Prophet Ezekiel doth notably describe the Patience of
27.24 So here in my Text the Figg-Tree is spared upon the Interssion of the Dresser Sometimes an Offender is put off from the Session to the Assizes God Almighty suspendeth and deferreth the just and deserved punishment of the wicked to inflict it upon them in time and place more convenient for his Glory their confusion and the example of others Thus the blasphemous miscreant Senacherib was not destroyed in the night when his army was 2 King 19.37 he is suffered to return to the place from whence he came and there he shall be slain in the Temple of their false god Nisroch by the Sword of his two Sons Adramelech and Sharezer whom God used as his Instruments to make his punishment the more notorious for his Idolatry and blasphemy 2 King 19.37 And some men are put off to the great Assizes 1 Tim. 5.24 Some mens sins are open before hand 1 Tim. 5.24 going before to Judgment and some men's they follow after And sometimes an Offender may be Reprived upon his Repentance hoping that he will become a new man and serviceable to Church or State So God spareth a wicked man upon his Repentance and Humiliation as he did Ahab 1 King 21.29 but more especially he spared his own Elect 1 King 21.29 that they may have time actually to repent and be brought into the State of grace Thus you see that there are many reasons of God's patient forbearance so that it doth no way impeach his Truth and Justice Therefore take heed lest any of you charge God foolishly whom you ought to magnifie for his rich patience and great mercy in sparing As these sin against God's Justice in respect of his Patience so others highly offend against the richnesse of his goodnesse Rom. 2.4 Despisest thou the riches of his goodnesse Rom. 2.4 Many such unthankful and dissolute sinners there are in the World so far are they from prizing of this mercy of God in bearing with them that they despise it making the patience of God but as a fair day to ramble in after lascivious vanities and grow more wanton by God's forbearance The more patient God is towards them the more bold they are to offend Him so we read Eccles 8.11 Eccles 8.11 Because Sentence against an evil work is not executed speedily therefore the hearts of the sons of men are fully set in them to do evil or as some read it their heart is full to do evil full of evil purposes full of evil imaginations full of devices for the producing of evil works Their hearts are so full that there is no room for the fear of God's wrath no room for the consideration of their own danger their sinful and naughty hearts turns God's infinite elemency to an encrease of wickednesse Should a Malefactor after Sentence given be Reprieved through the Clemency of his Judge and suffered to go abroad and upon his good carriage and behaviour have his Pardon promised from his Prince fall to his former outrages of Robbing and the like is it not just that he should be caught again and executed without mercy Such is thy Case who thus abusest the patience of thy God Wherefore Be perswaded to make the right use of the patience and long-sufferance of the Lord as the Apostle directs Use 3 Rom. 2.4 and let it lead thee as it were by the hand to true Repentance Rom. 2.4 Remembring First How long God hath trusted thee with his Patience and given thee time to make thy Peace and sue out thy Pardon Should a Traytor that is condemned as thou art have a Reprieve granted him for half so many years as thou hast lived albeit he had no promise granted of a final pardon upon his good carriage and behaviour how thankful would he be and how happy would he think himself in that Thou hast a promise that upon thy Repentance and turning unto God thou shalt be pardoned and forgiven The means are prescribed the way shewed how to obtain it and it thou beest not wanâ—ing to thy self God will not be wanting to thee Would the Lord have shewed all these things unto us said the wife of Manoah if he were pleased to kill us Judg. 13.23 Judg. 13.23 So say to thy sinful Soul God hath spared thee thus long exercised great Patience towards thee called upon thee both by his Word and Rod to repent and turn Would He have done all this if He willed not thy Salvation but resolved thy destruction and perdition Secondly Forget not how many have suffered for those sins that thou art guilty of long since who had not that Patience shewed unto them that thou hast had but were taken away and carried to Execution upon the very act of their sinning as Zimri and Coâ—bâ— who were smitten in the act of their Lust Ananias and Saphira in the very act of lying c. and that for any thing we can say to the contrary the first time that they acted that wickednesse when thou hast committed the same sin and that of enâ— and wi h as high an hand as ever they did yet thou livest this dâ—y to hear thy self called upon to amend thy sinful life Behold severity yet Justice unto them but patience and long sufferance unto thee Rom 11.22 Rom. 11.22 Let that lead thee to Repentance Thirdly In not making the right use of God's patience and profiting by it thou despisest it and in despising it thou despisest Goodnesse A nature of such beauty and sweetnesse that every one is in love with it and in despising that thou shewest thy self to be evill in a very high degree and so much the more evill by how much he is the more good unto thee Hear what the Scripture speaks of God's patience and forbearance Rom. 2.4 Despisest thou the riches of his forbearance and long-suffering Where observe First This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Patience and forbearance in bearing with sinners is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodnesse A stream issuing from that native Goodnesse which is in God or rather from him who is Goodnesse it self Consider then in the second place the Degree of this goodnesse of God It is not common but extraordinary Goodnesse not penurious but bountifull the Riches of his Goodnesse Riches in respect of the aboundance of them the stock and store that you spend upon and in regard of the usefullnesse it is riches which is the gaining of Souls which is the Riches that God desireth Act. 13.41 and laboureth for Hear this you Despisers and wonder nay hear it and be confounded all ye that despise these Riches of God's Patience Lastly In not making this use of God's Patience thou dost but farther harden thy heart in Impenitency and treasurest up wrath against the day of wrath Rom. 2.5 that is Rom. 2.5 thou bringest a heavier weight of wrath upon thine own Soul Look as men of this World are daily adding to their Treasure so do such as
purging Physick and gives Cordials So should God's Ministers the Physitians of Souls deal with their Patients Albeit with the purging Physick of the Law they bring the spirits of men very low yet they must with great care uphold and maintain the spirits so as that they do not fayl or be extinguisht but with the Comforts of the Gospel be upheld and revived That passage which we have Acts 8. may be made good use of by us Simon Magus having offered to buy the gifts of the Holy Ghost with money Act. 8.20 21. gave just occasion to Peter to denounce that heavy Sentence against him Thy money perish with thee thou hast neither part nor lot in this matter for thy heart is not right in the sight of God verse 20.21 Yet he affoards him a little Comfort to uphold Nature as it were but very warily administered Verse 22. Yet go and pray perhaps or it may be the thoughts of thy heart may be forgiven thee verse 22. With good words we ought to stay the hearts of the most desperate and endeavour to wan the frowardest if it be possible Job 13.4 If we do not thus we shall prove our selves to be Physitians of no value Job 13.4 Use 2 Wherefore let us that are Ministers apply our selves to this Comforting part of our Office Isa 50.4 It should be a great part of our study to be able to speak a word in season to those that are weary we should study Arguments of Comfort and be ready to administer them as need shall require And let us remember that as God himself will not alwayes be Chiding Psal 103.9 neither keepeth He his anger for ever as the Psalmist speaketh Psal 103.9 No more must the Minister of God be alwayes reproving but must do as those who give their Children wormwood or some bitter potion they sweeten the brim of the Cup with Honey or mix their Aloes with Milk and then give Sugar to sweeten their mouths again There shall not come from me saith God a double tribulation Psal 69.24 26 27. Take we heed that there comes not so from us If we add affliction these whom God hath wounded we give them Gall for Meat and Vinegar to quench their thirst Let us reveal those merices which the Word affoards and offers even to the worst mild Lenitives may be as profitable to some as biting Corrosives However let us with David sing both of Mercy and of Judgment Psal 101.1 The heart of man is broken as a flint with hard and soft together Psal 101.1 A Hammer and a Pillow doth it a Prison and a Pardon a Curse and a Saviour is the onely way to reclaim and bring home an Offender Vse 3 A word or two by way of Direction I have for you before I part with this Poynt For if the Dressers Office be to Dung as well as Digg then if you want Comfort or are dejected in Spirit by reason of your sins you may be directed from hence what to do and whom to make use of in that your perplexed condition God's People should make use of God's Ministers not onely in Publique but in private also and have their advice and counsel for resolving doubts of conscience if need so require God himself hath directed us unto this course Ask now the Priests saith the Lord of Hoasts Hag. 2.11 And Mal. 2.7 The Priests lips should preserve Knowledge Hag. 2.11 Mal. 2.7 and they that is the People should seek the Law at his mouth God hath furnished His Servants the Ministers with gifts and abilities to this purpose Isa 50.4 And they have received a special Commission from God and promise likewise Isa 50.4 that they shall yield comfort to his People in such a Case 2 Cor. 5.19 John 20.23 Nor may we think that the word of any private man shall be so efficacious for setling the conscience in solid Peace 2 Cor. 5.19 Joh. 20.23 as the word of a Faithful Minister shall be David could not have so much Comfort from the mouth of all his Courtiers about him as he had from the mouth of Nathan telling him that his sin was forgiven him And this course have the godly still taken So Josiah being in a perplexity upon the finding of the Book of the Law considering that it had bin so grosly transgressed sends for advice to Huldah the Prophetess 2 King 22. Hezekiah sendeth to Isaiah in the time of his trouble 2 King 22.14 2 King 19.2 1 Sam. 23.9 Math. 3.6 Act 2.37 2 King 19. David to Abiathar 1 Sam. 23.9 John Baptist's Hearers unto him Math. 3.6 And those who were much perplexed upon the hearing of Peter's Sermon come to him and the rest of the Apostles for direction and satisfaction saying Men and Brethren what shall we do Acts 2.37 This you have heard is a special part of their Office to Dung as well as Digg nor will those that are Faithfull be wanting in it in due time and order And thus much of what the Dresser promised should be done on his part if the Tree might one year more be spared It follows that we take notice of what is expected should be performed on the part of the Figg-Tree And if it bear fruit Text. Verse 9. well and if not then after that thou shalt cut it down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si quidem fecerit fructum It is Oratio defectiva saith Euthymius a speech somewhat imperfect for Well is not in the Original And if it bear Fruit what then why then it is to be conceived all will be well I adore saith Tertullian the fulnesse of the Scriptures speaking of their perfection Tertul. advers Hermog c. 22. and in another sense we may say that the deficiences and seeming vacuities in Scripture are to be adored and kissed as Constantine kissed the empty holes where Paphnutius's eyes were pulled out for the omission of something is many times more significant then the supply if the Speech had bin filled up would have bin As where the room left for words is anticipated by passion and filled up with sighs and groans Such an imperfect Speech was that which Moses used to God in the behalf of Israel Yet now if thou wilt forgive their sin Exod. 32.32 and if not c. Exod. 32.32 Such Speeches are often used in Scripture through passion of mind which cause h the tongue like a cracked Pipe or broken Bell to give a harsh and uncertain sound as did the Dresser in my Text Who seems to faulter in the midst of a Period but the more imperfect his Speech is the more perfectly it expresseth his Passion and Affection to the Figg-Tree he layd the condition of it to his heart and was exceedingly filled with grief and sorrow in the behalf of it which swallowed up words And that affoardeth us this Observation A Faithful Minister cannot but be deeply affected with grief Doct. in the behalf of
staying of the Ark with his hand when it was ready to fall out of the Cart 2 Sam. 6.6 7 8. But let us now take forth a new Lesson and learn to praise God for shewing Himself severe as well as gentle for his Acts of Justice as well as for His Acts of Mercy The good Husband-man is commended for his good Husbandry in the cutting away dry and withered branches as well as in pruning those which are fruitful It is one of God's glorious works to cut up and root out such Trees as hurt and annoy His Vineyard as it is to plant and set his Vineyard with the choisest Plants and it is as great a fault to robb Him in the one as in the other You know how we extoll Princes when they declare themselves to be wholly devoted to right so that if their nearest Favourites do things worthy of death they deliver them up to the hands of Justice Mahomet the Great in slaying his Minion Irene whom he dearly loved with his own hand and in the sight of his People was highly magnified by them for that Act Let the King of Kings enjoy the Praise of his just and severe Executions He looks for Prayse not onely from Heaven but from Hell As Heaven is for the Praise of his Mercy so is Hell for the Praise of his Justice The Righteous shall rejoyce saith David Ps 58.10 Psal 58.10 when he seeth the Vengeance he shall wash his feet in the blood of the Wicked that is when he shall see Judgment executed upon the wicked and Ungodly he shall not onely be glad for the overthrow of the wicked and praise God for it but in that blood of theirs which is shed they shall wash their feet and make a comfortable Use to themselves thereof Joh. 13.10 The Feet are the Affections of the Soul in Scripture-Language and he that is washed needeth not save to wash his Feet saith Christ In this Sanguine Bath of the blood of the Wicked we wash our Feet when we put off our carnall Affections and learn to fear God more love Him the better c. and honour Him for His just and righteous Judgments singing upon such occasions the Song of Moses the Servant of God and the Song of the Lamb Rev. 15.3 4. saying Great and marvellous are thy Works Lord God Almighty just and true are thy wayes thou King of Saints Who shall not fear thee O Lord and glorify thy Name For thou onely art Holy For all Nations shall come and worship before thee for thy Judgments are made manifest Even so Rev. 16.7 Lord God Almighty true and righteous are thy Judgments Amen and Amen FINIS The Table Alphabetical directing the Reader to the ready finding out of the most material things contained in this Book A. AFflictions how to bear them Page 488 Afflictions come all from God Page 473 How God can be sayd to be Authour of them Page 472 How Afflictions are said to be evil they coming from God who is good Page 474 In all Afflictions see God's hand Page 478 Inferiour Causes are not to be neglected in them Page 479 Age is Venerable not for number of years but for desert Page 233 Old-age should be fruitful Page 232 It is an unfit time for Repentance Page 246 It is like a decaying or doated Tree Page 72 Amen under the Law answered to the Curse but under the Gospel to the Blessing Page 458 Angels God imployes not in dressing of the Vineyard and why Page 154 Angry God is when he smites Page 305 Axe Ministerial what it is Page 291 God hath many Axes Page 469 Every thing becomes an Axe to the wicked Page 296 Author of Sin God is not Page 477 Humane Authors may be made use of by Ministers in Preaching Page 95 B. BAptism but one and yet many Page 66 Barrenness is dangerous Page 58 Barrenness of the heart a greater Judgment then barrennesse of the Womb. Page 299 A barren Professor is unprofitable Page 314 He is cast forth of the Vineyard Page 286 None to despair because of barrenness Page 439 Beastly heart is under mans-shape Page 38 Behold what it intimates Page 202 It 's work within Doors and without Page 203 Bishop one is no more then another and in what sense true Page 172 Brethren should hate discord Page 67 Burthens to the Vineyard who are Page 320 Unfruitful Professors are many wayes burthensome Page 315 C. CAsting out what is thereby meant Page 286 Casting into the fire what that is Page 290 Child-hood God regardeth Page 228 How Child-hood is spent Page 227 Christ both King Preist and Prophet Page 24 He is best worthy to be heard Page 23 He is the Head of the Church Page 59 He is our Intercessor and Advocate Vid. Intercession He seeks not the destruction of any Page 457 Church is but one Page 59 What constitutes a true Visible Church Page 97 The Church of England is a true Church Page 94 The true Marks of a Church Page 93 All corruptions in a Church do not unchurch Her Page 95 A man may be a member of the invisible Church who yet is not of the Church-Visible Page 98 The Church sometimes lyeth fallow Page 43 No Church is perfect at first Page 45 The Church is more excellent then other Places Page 48 It shall never be forsaken Page 70 The Church is a Vineyard Vid. Vineyard It is the best soyl for Fruit. Page 90 The welfare of it is to be sought Page 57 Enemies of the Church warned Page 69 Circumstances aggravate sin Page 218 Complaints of God should bring us on our knees Page 326 333 When and how God complaines Page 331 One complaines of another God of all Page 209 Comfort belongs to broken hearts Page 423 Such as want it must go to God's Ministers for it Page 425 Compositions for Tythes how far warrantable Page 403 How People deal with Ministers therein Page 405 Contentions in the Church whence they arise Page 187 How to avoid them Page 181 Not to take offence at them Page 191 Conversation of a Christian should be convincing Page 53 It should be answerable to our Profession Page 88 Corruptions in a Church warrant not a Separation from it Page 51 They are often esteemed for corruptions which are none Page 95 Cutting down what is meant thereby Page 283 It is the doom of Barrenness Page 282 How God proceeds therein Page 286 God's Judgments are of a cutting nature Page 284 So is his Word Page 285 D. DAyes of the wicked are empty dayes Page 236 Dâ—crees of God take in the means as well as the end Page 329 Delay is dangerous Page 249 Despisers of Christ who are Page 27 Differences amongst God's Ministers are not fundamental Page 192 Discipline no essential note of the Church Page 97 Digging and Dunging what meant thereby Page 385 408 Division in the Church dangerous Page 61 Divisions and Distractions a forerunner of ruine Page 272 Dressers