Nursery Page 89 Doct. 15. Visiting follows Planting Page 102 Doct. 16. Fruit is expected from every Figg-Tree that God hath planted in his Vineyard Page 105 Doct. 17. Where God hath well deserved there many times he is ill requited Page 127 Verse 7. Then said he unto the Dresser of his Vineyard Behold these three years I come seeking Fruit on this Figg-Tree and find none Cut it down Why cumbreth it the Ground Doct. 1. The Ministers of the Word and Sacraments are the Dressers of the Lords Vineyard Page 153 Doct. 2. The Dressers of God's Vineyard should be as one in their Master's work Page 171 Doct. 3. God makes known his mind unto his Ministers and acquaints them in a Familiar manner with his intents and purposes Page 194 Doct. 4. Great attention and regard is to be given to matters weighty Page 203 Doct. 5. Sin may not be looked upon with a regardlesse eye or God's complaints are not to be sleighted or past over regardlesly Page 206 Doct. 6. Barrennesse in a Figg-Tree is fault enough Page 210 Doct. 7. Circumstances of sin give Aggravations to it Page 218 Doct. 8. God alloweth and allotteth to every Figg-Tree growing in his Vineyard a due proportion of time for the bringing forth of Fruit. Page 221 Doct. 9. Time allotted for bearing fruit neglected aggravates the fault The longer Time the greater Crime Page 224 Doct. 10. To sin against the means addeth weight unto the sin and is most provoking Page 249 Doct. 11. It is God's usual manuer to Speak before he Strikes to pronounce Judgment before he Executes it Page 261 12. Abscission and cutting down is the Doom of an Hypocritical and Barren Professor Page 282 13. No outward Priviledge can secure a sinfull People from the stroak of Vengeance Page 300 14. God's severest Judgments have alwayes most equitable reasons Page 304 15. Barren Professors are Cumbersome Page 313 Verse 8. And he answering sayd unto him Lord let it alone this year also till I shall Digg about it and Dung it Doct. 1. When God falls to complaining and threatning it is high time for such as have any Interest in God to fall to praying Page 326 Doct. 2. When God is offended Christ steps in and mediates and puts a stop to the present proceedings of Justice Page 334 Doct. 3. Faithful Ministers may not be wanting neither are they wanting in interceding and praying unto God in the behalf of that unprofitable People which is committed to their charge Page 342 Doct. 4. Reverend Styles and Names should be given to our Superiours Page 361 Doct. 5. The Lord of the Vineyard is Lord Paramount Page 362 Doct. 6. The Lord alone is to be sought unto in our prayers and by our prayers Page 366 Doct. 7. It is as great a favour as can be expected or desired for a sinner to be a while-longer spared Or To be let alone or spared a while longer is as great a mercy as can be desired on a Sinner's behalf Page 370 Doct. 8. God's Patience hath a Period Page 380 Doct. 9. Faithful Ministers seek not themselves but the good of those committed to their Charge Page 383 Doct. 10. Good Ministers are great pains-takers Page 386 Doct. 11. Digging is one part of the Ministerial Function Page 409 Doct. 12. God's Ministers are to Dung as well as Digg Page 420 Verse 9. And if it bear fruit well and if not then after that thou shalt cut it down Doct. 1. A faithful Minister cannot but be deeply affected with grief in the behalf of such as remain unfruitful under his Ministerial Labours Page 427 Doct. 2. Where the Dresser's diligence accompanies the Owner's patience there is hope even of the most barren Tree Page 430 Doct. 3. All will be well if we bear Fruit though it be late first Fruitfulness at last will make amends for all Page 436 Doct. 4. Barrennesse may be found under the best and powerfullest means Page 443 Doct. 5. The Dressers of God's Vineyard should be enclined to acts of Mercy and not too forward in provoking God to acts of Justice Page 456 Doct. 6. By frequent prayer God is so overpowred as that he cannot presently destroy Page 459 Doct. 7. Whatever be the Instrument or who ever be the Agent God is the principal Efficient of those Judgments which befall a People Page 469 Doct. 8. Greatest severity attends upon despised Mercy Page 483 Doct. 9. We are to rest satisfied and contented in the just and deserved condemnation of the wicked albeit they are dearly beloved of us Page 491 Reader THis same Author Mr. Nehemiah Rogers hath lately printed An Exposition on that Parable Luke 11.5 11. Which of you shall have a Friend and shall go unto him at Mid-Night c. Also on that Parable Luke 7.40 51. There was a certain Creditor which had two Debtors c. Also on that Parable Luke 10.30 38. A certain man went down from Jerusalem to Jericho and fell amongst Theeves c. All to be sold by George Sawbridge at the Bible on Lud-gate-Hill The Analyticall Table Shewing the Method Observed and Followed for the most part in this Exposition of the Parable of the Figg-less Figg-Tree Luk. 13.6 10. â—his Paâ—â—e we â—â—e consiâ—â—â—ble The Preface vers 6. He spake also this Parable where The Reference in that Particle Also The Instruction He spake this Parable notifying The Doctor He spake The Doctrin This Parable The Parable which is Propounded vers 6. A certain man c. where The Subject and there is shewed The Owner Who he was A certain man What he was A Vinitor or Husbandman His Possession where The Nature of the Inheritance A Vineyard where take notice Of the Unity of it It was but One Of His Propriety in it It was His Own The Plant of note therein growing _____ set forth For Kind Generically A Tree Specifically A Figg-Tree For Quality shewing It's Plantation it was Planted It s Scituation In his Vineyard The Praedicate He came and sought fruit c. where The Owners Visitation of it he came His Expectation from it He sought fruit c. where The Owner 's gratious Acquisition He sought fruit thereon The Figg-Tree's unthankful Retribution He found none Prosecuted vers 7 8 9. where we have An Expostulation about it vers 7. where The Persons Considerable in it Expostulating Then sayd He Expostulated-with The Dresser of his Vineyard The Substance of it Behold these three years c. which contains in it A sad Complaint and there consider we The manner of it Behold calling for Attention Observation The matter these 3 years c. where is shewed The Grievance which was Sterility and Barrenness The Aggravations From the time specified three years From the cost bestowed intimated in these words This Figg-Tree A severe sentence cut it down c. where The Object It The Doom cut it down why Cumbers it c. and there The Severity of the Sentence Cut it down The Equity of it Why
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
Hypocrites exceed in Page 79 Shadow Governors should be to those under their charge Page 54 Silence why Christ stood sometimes silent Page 19 There is a time to be silent Page 22 Similitudes to be drawn from things familiar Page 32 Sin should cause sorrow Page 207 Sundry Reasons for it Ibid. Some sins are greater then others Page 253 Sinners are already sentenced the execution is only deferred Page 296 371 Society is twofold Page 49 What society with Sinners is warrantable Page 49 Sorrow is a gulfe Page 422 Sparing of us a great Mercy Page 370 The Reasons of it Page 371 Why God spares Sinners long before he punish Page 375 To be let alone and so spared is a great Judgment Page 369 Speech of three sorts Page 19 Spirit of God is the Spirit of Vnion Page 64 Strength of our own trust not unto Page 56 Strength is taken away by sin Page 232 Sword what sins bring it Page 268 The Sword is a deadly Arrow Page 278 T. THankfulness wherein it lyes Page 148 The k nds of it Page 149 Three wayes to manifest it Page 150 The good of it Page 146 It is a Rent that must be paid Page 151 Threatnings of two sorts Page 327 How they are to be understood Page 329 They are the heaviest Texts Ibid. They are prevented by Prayer Page 330 In the State of Innocency there was good use to be made of Threatnings Page 418 Time what it is Page 234 Time sufficient allowed for Duties Page 221 No time is allowed for sin Page 223 Time neglected aggravates sin Page 224 Motives to make good use of Time Page 234 Time is but short Page 235 It is swift Page 237 It is irrecoverable Page 235 238 A twofold Eternity depends upon it Page 236 Time will be denyed to them who abuse it Page 239 Account must be made of it Page 240 Time will bring in her Evidence Page 241 It is an honour to improve it Page 242 They are Fools that mispend it Page 243 Titles reverend to be given to Superiors by Inferiors Page 361 Tongue of Man his glory Page 20 Trees of several sorts Page 73 Man resembled to a Tree in many respects Page 72 He is by nature of a bearing kind Page 82 The Church compared to fruitful Trees Page 80 Trees are subject to diseases Page 74 Tryals to be expected Page 57 Tythes are of long standing Page 169 They are the fittest means for the Ministers maintainance Page 397 Objections against Tythes answered Page 398 The right that a Minister hath to them is as good as to any State of Land Page 399 It is a crying sin to withhold them from the Minister Page 399 Such as defraud the Minister of them are sacrilegious Page 403 405 V. VIneyard the Church is compared unto and in many respects like to it Page 44 God hath done much for this his Vineyard Page 130 Every private Christian hath a Vineyard of his own to tend Page 160 Vine hath two sorts of branches in it Page 58 The Vine hath a Winter-season Page 58 Visitation must be expected Page 104 It is of two sorts Page 103 Three wayes God visits us in this life Page 104 It is God's love to visite us Page 105 Unity of the Church is to be sought Page 62 Their sin great who break the unity of it Page 61 A seven-fold Obligation to unity Page 63 Unity should be endeavoured Page 177 Vine fruitless is useless Page 314 Unthankfulness grows not all without the pale of the Church Page 128 The vileness of that sin Page 138 The whole Creation condemns it Page 140 An unthankful man is a naughty man Page 147 Our unthankfulness to God is great Page 135 Unprofitable many are in the whole Course of their Lives Page 324 W. WArr intestine is the worst Warr. Page 279 Warning God gives before he smites Page 261 Why God gives warning Page 264 Many wayes God giver warning Page 267 It is fearful to despise warnings Page 269 Weapons put into the Ministers hand and what they are Page 291 Well all is that ends well Page 437 Will of God is but one Page 330 Yet it is sayd to be manifold Ibid. His will cannot be resisted Page 477 As God's Will is made known unto us so ought we to conform unto it Page 497 Pray that Gods will may be done Page 496 Will the more of it is in any sin the greater the sin is Page 252 Mans wâ—llfulness a cause of his unfruitfulness Page 448 Wishes differ from sound desires Withering three-fold Page 288 The withering of many Professors is evident Page 297 Word Christ is and what kind of Word Page 19 The Word ought to be heard as God's and not Man's Page 10 Works of sinners how good and how not Page 83 What is required to the doing of a good Work Page 86 Christianity calls to work Page 79 Writing All that the Penn-men of Scripture wrote was not written by divine Inspiration Page 10 Wrong God can do to none Page 495 The Word is the Instrument of our Regeneration and of what sort Page 431 Y. THe three years that Christ expected Fruit what to understand thereby Page 219 Youth resembled to a Tree Page 72 God expects Fruit from that Age. Page 228 Sathan seeks to seduce Youth Page 229 Lusts of youth what Ibid. The strength of youth should be spent in God's service Page 231 REader The faults that have escaped the Presse are more than I wished yet fewer than I feared still we find some work to exercise both thy Pen and Patience Be not a Censor but a Corrector of these ensuing Errata's which hinder or corrupt the sense other literal or punctual mistakes I leave to thy humanity for a pardon ERRATA Page Line Error Correction 1 3 Ensigne Engine 82 3 codds todds 111 31 it not it is not 132 11 house the Lord house of the Lord. 45 35 Inspect Respect 161 8 Vzzah Vzziah 174 15 to ther to other 212 9 shaken shapen 301 13 Diamond Diadem 402 30 500 60 50 or 60. 460 Margent ipsa ipso 474 Marg. Agent Agens 405 17 Hoe Hose 494 15 as that at that
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
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
is sinne And this saith he none denyeth but the wicked only This he proveth for that vertues must be defined not by actions but by the end and likewise from the absurdity which otherwise would follow that an evill Tree should bring forth good fruit contrary to the saying of Christ before mentioned Thus then we answer this cavill Quoad substantiam operis Quoad modum Rom. 2.14 A thing done may be good in the Substance of the work and yet evill in the Manner of doing of it The Substance of every moral Action is its Conformity with the Rule of goodnesse that is the Law when that thing is done which is commanded by the Justice and Equity of the Law and thus the Gentiles which did by nature the things conteined in the Law did good And this Moral goodness in heathen men was without doubt pleasing and acceptable unto God so farr forth as that he liked the work and approved of it with that common allowance which he affords to all things Gen. 20.6 that bear any stamp of his own goodnesse The Circumstances or Manner of the Action consists in the Efficient cause or Person that doth the work and in the End or Scope that he proposeth to himself in the doing of it Heb. 11.4 In the Person is required Sanctification that the work may be acceptable And in the End a right Intention for albeit a good Intention makes not an Action good yet without a good Intention 1 Cor. 10.31 the Action cannot be accepted as good in God's sight The Glory of God in Christ must be the Scope of all our Actions And herein the Heathen failed as doth every other man in the state of Nature their Persons were unholy their consciences defiled their purposes perverse and crooked c. And so albeit the work they did was Ethically and Morally good in the sight of men and to humane purposes yet not being cloathed with all due circumstances they were not Theologically and Divinely good such as to be accepted of into any special favour of Grace yea so far were they from being so that they were no better in God's account then glorious sins Splendida peccata Aug. and beautifull deformities seemed they never so glorious in the eyes of men the like is to be conceived of the works of every unregenerated Person Use 2 Wherefore let every one that would bring forth good fruit and have some comfortable assurance of God's accptance thereof look to his planting Let our gifts of Nature be never so great and excellent yet Va soli Wo to Nature if she go alone Judg. 4.8 Barach durst not venture upon Sisera without Debora went with him no more may Nature venture upon any holy duty without Grace nor shall wee be esteemed for any other Trees then Barren and fruitlesse Joh. 15.4.5 whilst we remain in our naturall soyl of Corruption Without me saith our Saviour you can do nothing The Bud of a good desire the Blossome of a good resolution and the Fruit of a good action all proceeds from our spiritual plantation and ingrafting into Christ who is that Root from whence we have both sap and safety Object But we are all within the Vineyard branches of God's own planting we believe in Christ professe his name c. Resp. And it is a great mercy that we are so many Priviledges belong unto us in being so as the Apostle speaketh of the Jews Rom. 3.2 Wisd 4.9 Rom 3.2 But that external Plantation may not be rested in there are Adulterinae Plantationes Bastard Plants as Wisdom termeth them such as are not planted with that spiritual and internal planting before spoken of Thy planting it may be is from man's Injunctions Joh. 19.12 1 Pet. 1.18 1 Cor. 2.4 or out of some By or Politique respect If you do thus or thus you are not Caesar's friend Or by the Tradition of your Fathers or else the enticing speech of so me man's wisdom humane perswasions effected it and such as these are not Plants of the Father's planting Mat. 15.13 It affoards no further strength then to produce Figg-leavs meer formall and hypocritical Conformities wherewith to cover our nakednesse as Adam did after his fall The Father's planting is into the state of Grace and Regeneration and doth cause us to participate of the life sap and influence of the Root which kind of internal planting is that and onely that which will affoard us true and solid comfort without which the other will but subject men unto sorer condemnation for despising Christ in his Word and Spirit with whom in their Baptism they made so solemn a Covenant Vse 3 You therefore that professe your selvs to be branches of God's planting look to it that the fruits of your plantation be seen in your conversations If Figgs be not found under your leavs where shall we think to find them shall we gather Figgs from Thistles or can we think to find them sooner on the tree growing by the way-fide than on the tree that is planted in the Vineyard of the Lord And yet I read of ten Lepers that were cured by Christ of their Leprosy Luk. 17.16 17. and but one of them returned thanks and he was a Samaritane a stranger from the Common-wealth of Israel God's own arable would not pay the Tythe the wild Forrest did it Act 18.2 And St. Paul finds more kindnesse amongst Barbarians than his own Countrymen they receive him out of the Rain and Cold when his own Nation shall whip him and turn him into the Rain and Cold. Shall Mercy and Fidelity be without the Church and falshood be found in it shall Turks be given to good works as building of Temples Colledges Hospitals and we who call our selvs Christians and Believers spend our Zeal in defacing and demolishing of them Shall they make conscience of their Vows Promises Dealings and we that professe better come short of them many paces What a dishonour would this be to our Religion shame to our Profession And yet so it is to our shame be it spoken that many of us who have blessed means of direction and instruction for the due ordering of our hearts and lives which the Heathen want may yet be sent to School to learn moral honesty of them both in the detestation of grosse enormities and in the conscionable practise of many vertues Woe to such as give occasion to any to tell the World that it is better to trust a Pagan than a Professor and to have dealing with a Turk rather than with a Christian I know not how any such can make their peace with that of our Saviour Unlesse your Righteousnesse shall exceed the Righteousnesse of the Scribes Mat. 5.20 and Pharisees ye shall in no case enter into the Kingdome of Heaven Unlesse we have a Righteousness that goes beyond theirs how can we think to escape the nethermost Hell if we exceed them in unrighteous
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
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
of Heaven Mat. 24.36 Secondly All that God is pleâ—sed to make known is not made known to any one man but so much of his Counsel as is fitting for him to know the best know but in part The Familiarity that God had with Elisha was great and yet the Shunamite's losse was concealed from him which he was not ashamed to consesse 2 King 4.27 Nathan was deceived 2 King 4.27 1 Sam. 7.3 in his approving of David's purpose to build God an House 2 Sam. 7.3 the Spirit of Prophesy rests not alwaies on the Prophets Thirdly Nor doth God reveal to All alike That may be revealed to a Babe or Suckling which is concealed from the more judicious Elisha the Servant knew something that was hid from Elijah his Master even whilst Elijah was upon the very threshold of Heaven he knew not that God had revealed his departure to Elisha and thence it was that be would so gladly have shaken him off at Gilgal at Bethel and at Jericho 2 King 2.2 3. And this God doth for two Principal Reasons First to maintain his own Prerogative And Secondly 2 King 2.2 3. 2 Cor. 12.7 For his Servants Humiliation lest they should be exalted above measure through abundance of Revelations In naturall Revelations the greater Wit and deeper Judgment carries it but in divine in the Revelations of God the favour of his choyce swaies all and not the power of our Apprehensions Let me now give you the Grounds or Reasons of our proposed Doctrine before I put it to Use One Reason why God makes known his mind unto his Dressers concerning his proceedings with his People Reas may be this To maintain his Servants Honour and Dignity and that the World may see in what credit and esteem they are with God notwithstanding they are despised and contemned in the world We are made saith the Apostle 1 Cor. 4.13 1 Cor. 4.13 Trap. in loc as the filth of the World or as the Word may be rendred the Sweepings of the World or as the dirt that is scraped saith a good Expositor from off the Pavement thereof and we are the off scouring of all things to this day The Dung-cart saith another that goes through the City into which every one brings and casts his filth But albeit they are thus in the World's eye yet they are otherwise in God's they are a sweet savour unto him 1 Cor. 2.16 And God is pleased to give the World to understand by this his dealing with them that they are both of his Court and Councell Secondly These Dressers are near to God they are his Secretaries and evermore at his Elbow as we use to say of some Attendants upon great Personages they are his Chaplains in Ordinary and have more frequent converse with him than other men As the Lord liveth 1 King 18.15 before whom I stand saith the Prophet Elijah to Obadiah 1 King 18.15 I call you not servants saith our Saviour to his Disciples for the servant indeed doth not alwayes know what the Master doth but I have called you Friends for all things that I have heard of my Father Joh. 15.15 Haec pro amicitiâ nostrâ non occultavi Tiber. John 21.20 Colos 2.3 Amb. in Psal 118. I have made known unto you John 15.15 that is all things requisite to your Salvation I have imparted to you as to my Friends And Friends as you know will discover their secrets unto their Friends yea they are Bosome-Friends as St. John was who leaned upon Christ's breast John 21.20 Now the bosome of Christ is the treasure of Wisdom that wherein all the treasure of Wisdom and Knowledge lay hid Those breasts saith Ambrose did John suck those profound Mysteryes and Secrets wherewith his Writings are more enriched than the Writings of any other of the Apostles saith Beda Had he not had that free accesse to Christ's breasts Beda in Evang. Joh. he had not bin acquainted with those Secrets Those hidden and Heavenly Mysteryes made known to him above the rest he had out of the bosome of Jesus So Gods Ministers having more converse with God then other and being his Friends and bosome Friends cannot but be acquainted with more of the mind and will of God then others ordinarily are Thirdly God acquaints his Ministers with his mind that they may make known to others what He makes known to them The Visible Sun casteth a more Radiant and bright Beam upon Pearle or Glasse that reflecteth it again then it doth upon gross and obscure bodies that dead the Rayes thereof So the Sun of Righteousnesse casteth the fairest lustre upon that Calling Jer. 36.2 7. which most of all illustrateth his glory Thus God willeth Jeremiah to take a Role of a Book and write therein all the words that he told him concerning Israel and Judah and acquaint them therewith which he did accordingly Jer. 36.2 7. The like did Ezekiel Cap. 3.17 so the rest of the Prophets St. Paul shamed not to declare unto the Church of Ephesus the whole Counsel of God Ezek. 3.17 Act. 20.26 27. Vers 30. Vers 35. Acts 20.26 27. He ceased not to warn them Night and Day with teares vers 30. shewed them all things that were necessary for them to know vers 35. Who is so fit to make known the Kings mind as the King's Ambassador Fourthly God acquaints these especially with his mind concerning his Vines Figg-Trees for that they are tender hearted are loath with Hagar to see the death and ruine of any Ismael Gen. 21.16 God is willing to be prevented He had rather use the pruning book then the Axe and therefore expostulates with his Dresser that he might be moved and entreated to be sparing in the execution of his Judgments And this was one chief reason why he had parley with the Dresser about this Figg-Tree and acquainted him with his purpose before he struck the Stroak that the Dresser might get upon it as it were and save it from the Axe as Zacheus did the wild Figg-Tree which grew on the way-side whereon he climbed and in so doing preserved it from the curse which other barren Figg-Trees met with Christ could not curse it when he saw such fruit upon it as he was Thus of the Reasons Now for the Use Use 1 We that are Ministers should walk worthy of this high honour wherewith we are dignified In that our Lord and Master is pleased to acquaint us with more of His mind then He doth ordinarily to others What manner of persons ought we to be Surely He expects more holinesse and faithfulnesse in us then he doth in others we must endeavour to walk somewhat answerably to such great a mercy and behave our selves as those who converse much with God The more we converse with God the brighter should our faces shine As did the face of Moses after he had bin in the Mount with God Exod. 34.29 Exod. 34.29 To be with our selves saith
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
out of Judea into Galilee So 2. Cor. 13.1 This is the third time that I am coming unto you Account is kept of what good is done at a Sermon and how many profited thereby Acts 2.41 and so likewise of how many Sermons are lost Acts 2.41 and not one converted without all question Secondly God keeps account and that strictly as of the meanes so of our several provocations in despising of those meanes Numb 14.22 Gen. 31.41 Lev. 26.26 Job 19.1.3 Ainsworth in loc Exod. 14.11 12 Exod. 15.23 24. Exod 16.2 16 20 27 28. Exod. 17.1 2. Exod. 32.8 Numb 11.1 11 4 Numb 14 1 2. They have tempted me now these ten times and have not hearkened to my Voyce saith God Numb 14.22 which number of Ten sometimes is taken indefinitely in Scripture for many As when Jacob told Laban that he had deceived him ten tâ—mes of his wages that is many times and so elsewhere But it is not to be so taken here for if we peruse the Scriptures we shall find the several provocations to be numbred The first was at the Red Sea Exod. 14.11 12. The second at Marah Exod. 15. 23 24. A third in the Wildernesse of Sin Exod. 16.2 A fourth about Mannah in leaving it till the morning contrary to God's Command Exod. 16.20 A fifth about the same thing in going out to gather it upon the Sabbath Exod. 16.27 28. A sixth at Rephidim Exod. 17.1 2. A seventh at Horeb in making the golden Calf Exod. 32.8 The eighth at Taberah Numb 11.1 The ninth at Kibroth Hattaavah Numb 11.4 The tenth at that time when God thus charged them by their rebellion in Pharon Numb 14.1 2. Thus exact God is in keeping an account of our provocations and that to good purpose For God will produce the meanes to witnesse against us if we profit not thereby So 1 King 11.9 God was angry with Solomon on because his heart was turned from the Lord God of Israel 1 King 11.9 which had appeared unto him twice saith the Text So God will one day lay this to thy charge I have spoken unto thee twice yea many times of the same thing I have wrote four Evangelists that out of the mouth of those four witnesses you might believe I have sent unto you such a Servant of mine and such another yet all to no purpose There is not a Sermon that you have heard not an Example that you have seen not a Crosse that you have felt not a Blessing that you have received but shall testifie against you for your unprofitablenesse If a whole County shall come in against a man at the Assizes you may well think that it will go hard with him Thirdly The not profiting by the means causeth God to deprive us of them and take them from us Isa 5.3 Isa 5.3 Amos 6.9 11. Rev. 2.5 Jer 7.12 Amos 8. 9 11 This God threatened to the Church of Ephesus Rev. 2.5 I will remove thy Candlestick from thee and God made good his word What God speaks Jer. 7.12 Go now to Shiloh where I sett my name at the first and see what I did to it for the wickedness of my People Israel So may I say Go to those seven Churches of Asia and tell me if their Candle be not out their Candlestick removed as God threatned And when this cometh to passe Loe it will come to passe saith God Ezek. 33.33 then shall they know that a Prophet hath bin amongst them whom they disrespected Ezek. 33.33 When Guests begin to play with their meat and blow over it the Master of the Feast bids take away and calls for a Voyder When Servants having a Candle allowed then to light them to their Lodging let it burn out in waste sitting sleeping or chatting by the fire the Master comes and snarcheth away their light and leaves them to grope in the dark their way to bed It was not for nothing that God would not that the staves should be plucked out of the Ark when it rested 1 King 8.8 though they were thrust in and hid yet there they were to remain to let his People understand that if they did not walk worthy of that mercy he could yea would call for his Potters to remove it 1 King 8.2 Fourthly The not-profiting by the means puts a man into a worse condition then if he never had enjoyed the means as was shewed you in the proof of the Doctrine by Corazim Bethsaida and Capernaum It had bin better for such that they had bin Sodomites and Gomorrheans And the time will come that such a one will wish I would that I had bin a Sodomite or a Gomorrhean rather then a Christian I would that I had bin an Indian a Pagan a Turk an Infidel rather then an Englishman Not that God shews lesse mercy to us then to them but in regard of our despising so great mercy It will be worse with us then with them Heb. 2.2 3. Dan. 9.11 2 King 1.19 Mat. 33.32 Heb. 2.2 3. Fifthly For this is a sin that hastens wrath and encreaseth vengeance Dan. 9.11 It calls to Vengeance as the Captaine did to Elisha 2 King 1.19 come down quickly It fills up our measure the sooner Math. 23.32 The Old World was very sinful but it filled not up the measure till it despised Noha's warning nor was the measure of the Sodimotes filled till they came to despiâ—e Lot When once God's Prophets come to be scorned and derided then the Vessel becomes full it can hold no more Then the wrath of the Lord arose up against His People so that there was no remedy 2 Chron. 36.15 16. 2 Chron. 36.15 16. Sixthly Nor is God ever so terrible or fierce against any in wrath as against those who have had the best means and obstinately despised them The sinners in Sion shall be afraid Isa 33.14 Isa 33 14. they must expect devouring burning Tribulation and anguish upon every soul that doth evil upon the Jew first and also upon the Gentile Rom. 2.9 And how on the Jew first not onely for order of time Rom. 2.9 but for greatnesse of punishment Who can read that threatning without astonishment Jer. 7.13 13. Jer. 7.13 17 and again vers 25. 28. God sent his Servants yea all his Servants to forewarn that People Vers 25 they rose early gave them warning time enough to prevent danger Vers 28 but when they rejected and despised all Prophesies and Warnings then followes that final and fearful sentence vers 29. The Lord hath rejected and forsaken them Vers 29 Them whom Why the Generation of his wrath There is unsupportable horror in wrath but in the generation of his wrath it is infinitely aggravated As if they were a People upon whom God would exercise not some one act of his indignation but multiply acts of his wrath on them and that continually It was a sad Complaint which in that respect the Church makes Lament
him whetting of that Sword and see the glittering of it before he smite with it Nor doth he proceed so far but in case that a People or Nation turn not from their evil wayes upon former warnings If he turn not he will whet his Sword saith David Psal 7.12 Psal 7.12 Yea he hath bent his how and made it ready he hath also prepared for him the Instruments of Death The Bow shall be used before the Sword other Judgments sent before the Sword be put in Commission to devour flesh Indeed an Arrow when it is let flye out of the Bow comes so swiftly as that it is hardly discernable except we discern it at the first loosing and watch it all the while but the bending of the bow doth not hurt us it onely forewarns us of the Arrow that is ready in the Quiver to be taken out and put into the Bow to be let flye upon us for our sins which are the white that we our selves have set up no sooner do we take that down but God unbends his Bow and puts his Arrows again into his Quiver I will blesse the Lord said David who hath given me Counsel so may we say Psal 16.7 I will blesse God who hath given me warning It is a great mercy and deserves all thankfull acknowledgment and is as much as our lives are worth had we the grace to make use of these warnings Use 2 But may it not be truly said of us in this sinful Land as Solomon speaks of evil men they undersâ—and not Judgment God hath plyed us with warnings but what was said of Ephraim Prov. 28.5 may be said of England It hath a silly heart Hos 7.11 And the same Arguments that are brought to prove the one Hos 7.11 may confirme the other Strangers have devoured his strength and he knoweth it not yea gray haires are here and there upon him Vers 9 yet he knows it not vers 9. their strength failed them the Prognostick signes of their approaching end was upon them yet they were dull and stupid they knew it not they knew it not their fault is redoubled They knew it not for that they would not know although they might for it was easie enough to be seen and known had they not bin like a silly Dove without heart Never had any Nation more visible signes of approaching Vengeance then our English Nation nor was there ever any Nation that made lesse use of them then this Nation hath done Vengeance was wrote on the wall before Belshazzar Dan. 5.5 but it was in an unknown Language he could not read it so are God's notifications and premonitions of his anger and hot displeasure against us written upon the walls of our Pallaces but they are as an unknown Language unto us we will not read them so as to understand the meaning The Jews famous Antiquary Josephus tells us of seven several portentous prodigies Joseph de Bello Ind. l. 7. c. 12. whereby God warned Jerusalem of Her ruine a little before the destruction of it by Vespasian Give me leave to acquaint you or rather put you in mind of seven several wayes whereby God hath given us warning of what hath befallen us and yet continues warning us of heavier Judgments that will certainly befal us if our timely Repentance prevent not First He hath warned us by the mouths of his Ministers whom he hath sent abroad into all parts of the Kingdome with his Subpoena's to summon us in They have told us of our danger both in Pulpit and Presse and cryed out with that Jesus the Son of Ananus of whom Josephus speaks who four years before the Romans came against Jerusalem went up and down the City and especially in the Temple crying Wo Wo Wo to Jerusalem They foretold us of what we have in part felt and yet continue crying One Wo is past and two Woes more are yet to come Indeed they have not that Prophetical Spirit which the Servants of God in old time had for to them it was many times revealed what People should be punished what kind of Judgment should be inflicted and at what time upon a People saith Luther Luther Praesat in Hos Proph. yet they wisely comparing things present with things past and diligently observing what sins those are which usually provoke God to smite with Sword Famine and Pestilence c. conclude not onely in general that some heavy Plague will befal the Nation but in all probability such or such a Plague as the Sword Famine or Pestilence forasmuch as those sins are most rise in the Nation which is usually punished with those particular Judgments The sins that bring the Sword upon a Nation are these Ignorance of God and his wayes Jer. 4.19 20 21 22. Jer. 14.13 17. 2 Chron. 36 15 16 17. Jer. 9.23 17. Jer. 34 18. Jer 15 1 2 6. Isa 3.16 25. Lev. 26.26 36. Jer. 4.19 20 21 22. Prophesying lyes in the name of God and entertaining them Jer. 14.13 17. mocking and misusing the Messengers of God and despising the Word that is brought us unto by them 2 Chron. 36.15 16 17. Idolatry Jer. 9.13 17 16 4 11 12. Breach of Covenant Jer. 34.18 Back-sliding and forsaking of God Jer. 15.1 2 6. Pride and haughtinesse Isa 3.16 25. Incorrigiblenesse under God's Judgments Leviâ— 26.26 36. These amongst other sins whereof we are deeply guilty and are threatned to be punished with the Sword in a peculiar manner did cause them to conclude that the Sword would be the Judgment that would fall upon us which we have found true and them therein to be true Prophets And now perceiving no reformation to follow this heavy Judgment that hath befaln us but still those sins remain amongst us which the Sword was sent to punish and that other sins appear which the Sword hath brought with it that were not before so rife amongst us they must needs conclude that some heavier Judgment will betide us for it is nor God's way to suffer himself to be overmastered otherwise than by earnest prayer and serious humiliation He is just and will over come in Judgment Warnings of this kind we have leightly set by when we have told you what would follow your-sinnful courses we have seemed to you to mock and to be in jest as Lot seemed unto his Sons in Law to do And you have bin ready to say to us as that fantastical Musitian said unto his Neighbours who told him that his House was on fire but he was so transported with his Raptures as that he returned no other answer but this Either hold your tongues or sing in tune When we give you warning as God hath strictly commanded us to do Ezek. 3.17 Ezek 3.17 and tell you that God's wrath is kindled against you and will break forth to your undoing if it be not quenched you are apt to imagine that we know not what we say and because those Judgments
have our share Isa 66.10 there is a private benefit Isa 66.10 that will redound unto you you shall be marked for mourners in Jerusalem and so saved in the day of destruction Ezek. 9.4 Ezek. 9.4 Zeph. 2.3 Zeph. 2.3 I shall conclude the point with that exhortation of the Prophet Ye that make mention of the Lord Ministers and others too Isa 62.6 7. keep not silence and give him no rest till He establish and make Jerusalem a praise in the Earth Isa 62.6 7. Every one help with your humble prayers and tears make no other answer to God's complaints but humble Confessions and Petitions as did this Dresser of the Vineyard who in answering made no other answer but this Lord let it alone c. And so we come to the words more particularly He answering said Text. The Person Interceding was the Dresser of the Vineyard the Person Interceded was the Lord of the Vineyard He answering said Lord let it alone c. Who this Dresser is hath bin before shewed The Head and Principal Dresser is Christ himself The Under-Dressers are the Ministers of the Gospel the Servants of Christ whose Office it is to digg about the roots of the Trees We shall speak somewhat of both In reference to Christ the Head-Dresser we may take notice of the Intercession which he makes unto his Father in the behalf of sinners such as the Jews represented by this Figg-Tree were When God is offended Doct. Christ steps in and mediates and pats a stop to the present proceedings of Justice Thus Zachary 1.12 we read that the Angel of the Lord even the great Angel of the Covenant Zach. 1.12 Christ Jesus the Mediator of his Church interceded for Jerusalem saying O Lord of Hoasts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had indignation these threescore and ten years Seventy years God had shewed his just inâ—ignation against that People for their sins and had afflicted them with a miserable Captivity under the Babylonians Christ intercedes for them that God would proceed no further in wrath against them God heard him Vers 13 and answered him with good and comfortable words verse 13. And thus Being upon the Earth He made Intercession for sinners So did the Evangelical Prophet foretell Isa 53.12 Isa 53.12 speaking as Positively as if he had stood by when Christ made that prayer upon the Crosse in the behalf of his enemies Luke 23.34 Guevar de Mont. Calv. c. 3.4.5.6 Pendebat tamen petebat Aug. Father forgive them they know not what they do Luke 23.24 O sacred word O blessed speech saith one uttered upon the Crosse by the Son of God the Saviour of the World and that in the very Act of his crucifying when the blood did trickle down from his hands and feet when his shoulders were rent and torn with whipping his face swell'd with buffeting and when the pains of Hell had caught hold upon him yet then he prayes and is careful of his enemies for those who were then like so many bloody hounds tearing of him yea breathing Devils tormenting of him crucifying of him and bathing their hands in his blood yet then for them he prayes and that not for any one in particular but for all even the whole Nation of them questionlesse he saw many amongst them who belonged not unto him August tract 31. in Johan but amongst that wretched and seduced multitude He saw many that were his and for their sakes he makes intercession and puts up this prayer unto his Father Forgive them Fain would they pull upon themselves the guilt of his blood he deprecates it They kill He sues for remission and life And now that the Elements are troubled the Lights of Heaven darkned the Earth trembling and all Creatures in a sort prepared to be revenged on so wicked a Nation He stops their course and deterrs them from their intended purpose by Interceding unto his Father for them Father forgive them And what he did on Earth He doth still in Heaven in the behalf of those who belong unto the Election of grace but yet uncalled I pray for them saith Christ I pray not for the World John 17.19 20. but for them which thou hast given me for they are thine Joh. 17.9 10 And for their sakes Christ now makes Intercession unto his Father that he would deferr his wrath and that the World may stand till that the number of his Elect be made up which otherwise had not stood to this day and no sooner shall that number be made up but the world shall be consumed with fire Of this Intercession which Christ makes in Heaven for us now that He sits at the right hand of his Father the Apostle speaks Rom. 8.34 Heb. 7.25 Rom. 8.34 Heb. 7.25 And it containes divers things in it First His appearing for us in the sight of God and presenting of his Person in our Nature and his own as a publique person Heb. 9.24 So Heb. 9.24 He is there said to appear now in the sight of God for us alluding to the manner of the High Priest under the Law who used to go into the Sanctum Sanctorum the Holy of Holyes with the names of the Children of Israel written in precious stones for a remembrance of them that he might be mindful of them all Exod. 30.7 in his prayers Exod. 30.7 So Christ being now ascended up into Heaven there presents unto his Father the names of all his Chosen doing the Office of a Priest continually remembring the Lord of that which he hath done in offering himself a sacrifice for us thereby as it were with strong and mighty voyce craving for us mercy and grace whose blood speaks louder and better then the blood of Abel Heb. 12.24 Heb. 12.24 Secondly His undertaking for us before God and passing his word that we being mindful of Reconciliation through him shall eschew sin by his Grace and not provoke him any more as formerly we have done Look as Judah was both a Mediator to request and a Surety to engage himself to bear the blame for ever with his Father Gen. 43.8 9. for his Brother Benjamin Gen. 43.8 9. And as Paul was for Onesimus a Mediator I beseech thee for my Son Onesimus and a Sponsor If he have wronged thee or owe thee ought put it upon my account I will repay it Philem. 9.10 18 19. So is Christ both our Mediatour and Surety Heb. 7.22 Thirdly His powring out of the Spirit of Intercession upon us which causeth us Rom. 8.26 Gal. 4.6 7. by an unutterable manner to make our moans and requests known unto God Rom. 8.26 Gal. 4.6 7. Fourthly His offering up the Prayers and Praises of the Saints to God Rev. 8.3 4. That Angel is Christ the Lord in Rev. 8.3 4 and through whom our Prayers are heard and accepted Fifthly The presenting of his
despise God's Patience daily add to their Treasure Wrath and Vengeance which shall be revealed in the day of God's wrath and just revelation of the righteous Judgment of God If notwithstanding all that hath been said thou wilt go on in a sinfull course and still sin against the Riches of God's Patience thou mayst conclude that thou hast a hard heart as the Apostle doth of those for if there be any ingenuity any remorse in thee these serious thoughts cannot but work upon thee and be an effectuall means to bring thee to Repentance and that to Salvation Cruell Saul plotting and practising David's death when he perceived what an advantage David had him at and how more then once he had both power and opportunity to have slain him and taken his life from him but did not do it 1 Sam. 24. albeit he was instigated unto it by Abishai was so overcome with this kindnesse that he with tears breaks forth into this passionate speech Oh my Son David I will no more do thee harm because my Soul was precious in thine eyes this day 1 Sam. 26.21 1 Sam. 26. But God's patience and loving kindnesse towards thee hath exceeded all that ever David did or could do towards Saul He hath often had thee at an advantage and so still hath his Justice eggs him on to smite thee at home abroad sleeping waking c. and yet he spares thee Now if Saul a Reprobate was so overcome with David's kindnesse as that he promised to do David no more harm much more should this great patience in God towards thee notwithstanding thy daily provocations cause thee to relent and so work upon thee as to humble thy Soul before God and bring thee upon thy knees and cause thee to say with a broken heart Oh my God! I see that the Salvation of my Soul is precious unto thee I will no more dishonour thee I will no more sin against thee as I have done Do this and do it quickly for know that albeit Mercy hath bayled thee from the hand of Justice yet withall it hath undertaken that if thou neglectest to sue out thy pardon within a time prescribed it will deliver thee again into the hand of Justice Thou canst not expect alwayes to be born withall It was but for a year that this Dâ—esser desired the Owner's Patience in the behalf of this barren Figg-Tree and that will soon come about And of that the Time desired on the behalf of the Figg-Tree whereby this Request is amplified we are now to speak This year also As if he should have said Text. Thou hast been pleased Lord of thine own Goodnesse to bear a long time with this Barren-Tree three years already I know that thou canst not alwaies bear yet upon my humble suit spare it one year more Iâ— is no long time I crave in the behalf of it It is but one year which will soon come about and have an end respite it that time It may be upon better husbanding of it it will bear fruit c. That we may collect from hence is this God's Patience hath a Period Doct. It hath its bounds and limits beyond which it will not passe For Proof Amos 8.2 read Amos 8.2 The end is come I will not passe by them any more that is I will have no more Patience towards them Jer. 1.11 â—2 So Jer. 1.11 12. I will hasten my word to perform it that is to make good the Judgments that I have denounced And that Text should still be sounding in our Ears Ezek. 7.5 16. An end is come Ezek. 7.5 16. an end is come Behold it watcheth for thee Behold it is come it is come Shall I shew you this in some Examples We begin with the old World A long time God did bear with the wickednesse of it but it had a Period an hundred and twenty years were set it for Repentance beyond which time it should not be spared Gen. 6.3 Gen â— 3 Four hundred years shall the Amorites and other wicked Nations be spared till the measure of their sins was filled up but those years being expired longer they should not be born withall Gen. 15.26 Isa 34.8 Gen. 15.16 And there is a day of recompence and a year of vengeance for the controversies of Zion Isa 34.8 that is the set time wherein God will give a full satisfaction and retribution of the wrongs that have been done to his Church in the destruction of their enemies Nor is the year oâ—ly but the day of Vengeance set Mag. â— 18 What God saith of Blessings the like may be said of Curses from the 24th day of the 9th Month So from such a day of such a Month I will not spare you yea to lesse than a day to a Morning is the bounds set Hos 10.15 Hos 10.15 and there is an appointed time the year the month the day wherein he will judge the whole World in righteousnesse Act. 17.31 Act. 17.31 Should God alwaies beat with Sinners Reas he should suffer in all his Attributes his Justice would be wronged and blemished Exod. 34.7 Jer. 44.2 Exod. 20.5 Deut. 4.26 Psal 50.21 Mal. 3.15 which by no means will endure that the wicked should be held as Innocent Exod. 34 7. Jer. 44.2 He is a Jealous God Exod. 20.5 Deut. 4.26 Now should God perpetually bear with sinners it would be a disgrace unto him His Jealousy will not endure that sin should ever go unpunished Psal 50.21 Mal. 3.15 He is a most wise God God onely wise 1 Tim. 1.17 1 Tim. 1.17 Jer. 51.9 Isa 1.5 Albeit he bears and spares and shews mercy to sinners it is ever moderated with Wisdom He forbears as long as there is Hope Jer. 51.9 but when men become incurable his Wisdom will not suffer him to bear any longer Isa 1.5 He is a Good God and being good he must needs love goodnesse and hate Iniqu ty Psal 45.7 Now Psal 45.7 God should not be good if he should be ever Good to those that will never be Good His Goodnesse will not suffer him ever to spare those that hate and despise Goodnesse So we might shew of his other Attributes Secondly All the Liberty that God hath given to man is finite yea life it self Job 7.1 Is there not an appointed time for man upon Earth and are not his daies the daies of an Hireling Job 7.1 As his Daies so his Sins likewise are limited and bounded They have their measure to fill up beyond which they shall not passâ— Mat. 23.32 1 Thes 2.16 Mat. 23.32 Use 1 You may see by this how vaine the hopes are of such as think alwaies to escape because they have been and are a long time spared Forbearance of Punishment is no Argument of Impunity God's Judgments are sure though they be late though he bear long yet he will not alwaies forbear Sometimes his Patience allowes Iniquity a shorter
without doubt all do Sometimes of things improbable 1 Joh. 2.1 if not impossible as Math. 16.26 If he shall gain the whole World Math. 16.26 a thing very unlikely But here it is spoken Doubtfully yet supposing a Possibility If it bear fruit well Suppositio nihil ponit in esse He comes with an If and doth not absolutely conclude it yet he hopes the best It is possible it may be so and probably it will be so after his farther pains taken with it and God's patience in for bearing it it may bear fruit So then Where the Dresser's diligence accompanies the Owner's Patience Doct. there is hope even of the most barren Figg-Tree Such as have lived a long time unprofitably and unfruitfully are not hopelesse so long as God is patient and the Minister diligent in doing of his Duty Three years this Figg-Tree had stood in the Vineyard and no shew nor sign of Fruit in all that time yet the fourth year there is some hope if God would be pleased to let it stand and the Dresser take pains in Husbanding of it else to what purpose did the Dresser make Intercession for it Many of those Jews who heard Christ preach frequently and saw the Miracles which he wrought yet continued barren all the time the whole three years of Christs Ministration yet their case was not desperate for the fourth year through God's patience and the Apostles diligence many of them were converted upon two Sermons that St. Peter preached many of them that heard the word believed and the number of them was about five thousand Acts. 4.4 Acts 4.4 It cannot be imagined but that many of these if not most had heard the powerful Sermons of Christ many times before which may be gathered by that we read Luke 19.48 Luke 19.48 21 38. 21 38. All the People that is great multitudes in a manner all saith the Evangelist came to the Temple to hear him and were very attentive St. Paul had long lived a Pharisee before his Calling all which time he was not without the means for he had heard St. Stephen disputing against the Libertines and Cyrenians Act. 6.9 7.58 Act. 8.1 3. Acts 6.9 and that excellent Sermon which he preached Chap. 7. he was present at as appears by that we read ver 58. and yet he remained still a Pharisee and a bloody Persecutor of the Church Act. 8.1 3. Yet after this he was deeply humbled and converted and of a persecuting Saul became a preaching Paul and was so richly loaden with the fruits of Holiness as that he came not behind the best and fruitfullest Figg-Tree in the Vineyard of the Lord. And that Parable which we have Mat. 20.6 may make for the Confirmation of the Poynt delivered Mat. 20.6 At the eleventh hour of the day some were found standing idle in the Market and were called as well as others at the third the sixth and 9th hour There is a saying Nullum Tempus occurrit Regi Reas no time excludes the King's Plea It is true in this Case Preachers must call at all times God calls at any time No time can be prescribed against him The Wind bloweth where it listeth Such is the Work of the Spirit Joh. 3.8 John 3.8 Conversion depends wholly upon God's good Will and Pleasure Of his own Will he begets us by the Word of Truth James 1.18 The Word is the Instrument of our Regeneration not Physicall but Morall Jam. 1.18 as if the power to regenerate were included in the Word read or preached as vertue to heal is in a Medicine therefore all are not regenerated that are partakers of the means But it is a Morall Instrument for it pleaseth God to use it in this Work and to joyn the powerful working of his Spirit with it as in the next Poynt shall be more fully declared And it is a good sign that God hath some to call and bring home to himself in that place that he giveth or continueth the means unto Acts 18.9 Act. 18.9 10. 13. But that it may appear that the Blessing is from him he is pleased to take his own time for making the means effectuall Should all God's Elect profit by the means so soon as ever they injoy them the Glory of the Work would either be ascribed to the means or to some good inclination that is in our selves and not unto the Lord. Use 1 From hence we that are Dressers in God's Vineyard may receive great encouragement to hold on in our Ministerial labours albeit we see little good wrought in our People for the present we digg and dung one year yea the second year yea the third but those Trees we take pains withal receive no mending They thrust away Grace and Mercy offered as it were with both hands will not be reclaimed from their sinful courses yet may we not judge their Case desperate or conceive them to be past hope Aug. in â—sal 55. Augustine speaks excellently to this purpose Noli dicere Do not say What will God ever mend such a man so wicked so perverâ—e Noli desperare Do not despaire look to Him to whom thou prayest thou seest the greatnesse of the Disease thou seest not the power of the Physitian still let us go on with our work and follow that diligently In all labour saith Solomon there is profit Pro. 14.23 Prov. 14.23 It is a Plant that will prosper in any soyle a Seed that takes in any ground for God hath given labour and our Labour more especially this Blessing to encrease and multiply Our labour in the work of the Ministry shall not be lost a Blessing first or last will certainly attend it This the Sons of that Husbandman found true who being told by their Father lying on his death-bed that he had left store of Gold buried under ground in his Vineyard fell after his death to digging delving about the Vines in hope to find out the Treasure and albeit they found not what they looked for yet by stirring the Earth about the Roots of the Vines they gained a great Vintage that year beyond expectation Thus it falls out in the labours and travels of our Calling Albeit alwaies we meet not with that profit which we expect yet by our constant pains and diligence we shall so manure the hearts of some of our hearers as that in the end we shall find a fruitful Crop to our endlesse comfort both in the Salvation of their and our own Souls 1 Tim. 4.16 In so doing thou shalt both save thy self and them that hear thee 1 Tim. 4.16 Wherefore Harken we to the Counsel that Solomon gives In the Morning sow thy Seed Eccl. 11.6 and in the Evening with-hold not thy hand for thou knowest not whether shall prosper either this or that or whether both shall be alike good Eccles 11.6 Preach we in our young Age preach in old we know not in what Age of
fearfull a mark and note of Reprobation as any we can find in the whole Book of God saith my former Author yet Mr. Hilder while the Gospel is preached and the means continued still there is some hope that some good may be wrought in them at the last Wherefore If any of you have lived long under the means and yet got no good thereby despaire not of your selves and yet presume not Attend still upon the means repaire to God's House hear the Word for if that convert thee not What hope canst thou have that any thing else will Do as those poor impotent Persons did John 5.3 Joh. 5.3 come to the Pool and there lay waiting for the moving of the Waters although it be 38 years yea longer use the means and wait the good hour never was any so unfruiâ—full and unprofitable but if he would submit himself to the Dresser's Husbandry call upon God for mercy and hold out in his endeavours God hath heard him in the end and so at last all hath proved well as followeth to be she wed you in the behalf of this Figg-Tree Well Albeit the words have a suppositive Form yet they carry withall a Positive Force If it bear Fruit after thy Patience in bearing and my pains in digging and dunging What then Why then all shall be well Therefore our Translators add that word albeit it be not in the Originall not with any Jesuiticall or Rhemisticall intention to darken or corrupt the Text but to enlighten it Well being put in like an Artificiall Tooth in the Mandible to help the sound which would not be so well without it It maketh up the flaw or crack which as before was shewed is in the Sentence and must ncessarily be implyed had it not been expressed So then this may be inferred All will be well if we bear fruit Doct. though it be late first Fruitfulnesse at last will make amends for all Before this all is naught stark naught betwixt God and Us but if after God's long Patience and the Dresser's diligence we become fruitfull and obedient It will be well on all sides We read 2 Chron. 12.2 2 Chron. 12.2 3. 3. of a great Army that came up against Jerusalem because they had transgressed against the Lord and despised his Messengers the Prophet Shemaiah tells the Princes of Israel and Judah that God would deliver them into the hands of their Enemies because they had forsaken Him Hereupon the Princes of Israel with their King humbled themselvs before the Lord and confessed his righteousnesse thereupon God was pacified his wrath was turned away and then in Judah all things went well saith the Text verse 12. Verse 12. Frequently doth God call upon his People to be obedient and to return unto their Duty upon this very ground Deut. 12.25 26. Jer. 7.23 22 15 16 38 20. Jer. 42.6 that it might be well with them Deut. 12 25 26. Jer. 7.23 22.15 16 38 20. And this hath the testimony even of the most rebellious as we find Jer. 42.6 We will do what God requires that it may be well with us And needs it must be so because Reas however the beginning was naught and proceeding worse yet the end is good and all is well that ends well There are many good Ends that meet in that one Center The Ultimate End that God aimes at in all his Actions is the glory of his Name Thus he Elected us from before the Foundation of the World to the praise of his Glory Ephes 1.5 6 12. Prov. 16.4 Isa 43.7 1 Co 6.20 Rom. 11.30 Ephes 1.5 6 12. He Created us to the same End Prov. 16.4 Isa 43.7 and Redeemed us for that purpose 1 Cor. 6.20 He preserves and feeds us that his Glory may be set forth by us c. Rom. 11.30 Now by our conversion and turning unto him by our bringing forth fruit beseeming Repentance great glory redounds unto his name John 15.8 Herein is my Father glorifyed Joh 15.8 1 Tim. 1.13 16. his mercy is magnified 1 Tim. 1.13 16. Power seen Truth Wisdome Patience Goodnesse all exalted in the raysing up Children to Abraham of stones in healing old soares raysing up the Dead to life c. All is well then in respect of the Owner he hath his End Secondly In respect of the Dresser of the Vineyard all will be well Christ is the chief and principal Dresser and he now sees the travail of his Soul the effect of his Sufferings Isa 43.11 the fruit of his Blood which was shed to purge us to be a peculiar People unto himself zealous of good Works Tit. 1.14 When he sees a Soul begotten to him a Branch engrafted in him he rests aboundantly satisfied and contented therewith Isa 53.11 He counts his Blood well bestowed And that blood which before spake Vengeance now no more speaks such things against any such Soul but mercy In reference to the Vnder-Dressers God's Ministers all will be well Their pains in Digging Dunging Pruning Preaching Praying Sweating is well recompenced Our Labour indeed is a soare sweating labour as hath bin before shewed when nothing but Sweat comes of our Labour But when a Tree that is ready to dye recovers it self upon the travail and pains of the Dresser this makes for his credit and honour and puts as it were a new life into him and it will enable him to make a comfortable account to the Lord of the Vineyard when he shall be called thereunto of that wherewith he was betrusted And that is well for him Dan. 12.3 Dan. 12.9 Thirdly Whereas before the Ground was cumbered with a barren Tree as before you heard and other Trees hindered by it c. Now in bearing and bringing forth of Fruit the Vineyard is credited the Soyl much inriched other Trees graced and revived Great joy was in the Church upon Paul's Conversion and Preaching of the Gospel which before he had persecuted Acts 9.31 and so for the Gentiles calling Acts 9.31 11.18 15.3 Acts 11.18 15.3 Lastly It will be well for the Tree it self Now upon it's fructifying it is out of danger of felling and fyring The Pruning hook may come to some of the Branches of it to make it more fruitful Joh. 15.2 but the Axe shall never be layd to the Root no Beast shall browze it Canker eat into it Danger come nigh it It is under the Eye and care of the Lord of the Vineyard And that is well for him also Thus you see how the Ends of all these lines meet in this one Center Well All must needs be well that ends so well Let me now apply my self to you who hitherto have lived an unfruitful and unprofitable life Vse 1 Can you have a greater encouragement to well-doing then this that notwithstanding your manifold provocations yet God is reconcileable and albeit heavy Judgments have bin denounced against you yet if now you will
Anger upbraid me with my former barrennesse Though I may be suffered to stand yet not be regarded If he forgive me yet it may be he will not forget me Resp Nay all will be well in that respect too Read Jer. 31 18 19 20 33 34. Hos 14.4 He will not reserve Anger but so forgive thy sins as to remember them no more Nor will he think the worse of thee for what thou hast bin Was not Paul once a persecutor a Blasphemer breathing out nothing but threatnings delighting in nothing more then in the blood of God's Saints and Children yet being converted by a light from Heaven God takes him near unto himself appoints him to be a chosen Vessel to bear his Name takes him up into the third Heavens fills him with abundance of Revelations testimonies of favour to him above the rest Call to mind what thou reaâ—st Luke 15. of the Father's entertaining of his Prodigâ—ll son upon his return home No sooner had he any thoughts of returning and set foot forward but the Father runs to meet him he kisseth and embraceth him c. He gives kisses not stripes saith Chrysologus the force of love sees no faults He so healeth his Sons wounds as that he might not leave a scarr nor a freckle in his face Remember Mathew the Publican Peter Mary Magdalen with others and how they have bin entertained and you must be enforced to confesse that Christ did never shew so much kindnesse unto any as to those who have fell fowlest and bin most notorious Offenders upon their Repentance Nor did their former sins disable them from their Callings Joh. 3.1 Dan. 4.39 Joh. 21.15 Jonah upon his Repentance shall be restored to his Prophetical function Nebuchadnezzar to his Kingdome Peter to his Apostleship c. Thus whatsoever thou doest within the compasse of thy Calling shall be accepted as if thou never hadst offended All will be well Tell me now what resolvest thou to do wilt thou passe over what thou hast now heard as slightly as thou hast passed over other Doctrines and depart as fruitlesse from this Sermon as thou hast done from many If so I might tell thee it will not be well Or if in case thou resolvest to amend but art incouraged from what hath now bin delivered to deferr and put off because if it be done at last all will be well Then you must farther know that if it be so that will be all It will be but well your Writt will be returned though not Non est inventus yet Tardè venit and that will be uncomfortable But it is to be feared that if thou hardenest thy heart to persist in evil upon a presumptuous hope of repenting when thou pleasest as hath bin before declared thou wilt not find it so well in the end And it will be one day unto thee a Hell in Hell to remember what God hath offered and how near thou wert to Heaven but didst thrust Salvation from thee even with both hands as it were By how much the greater the mercy of God hath bin towards thee which thou neglectest by so much the soarer will vengeance be at the last Vse 2 Secondly If upon bearing fruit of Repentance and new Obedience All is well what ever was before It may direct us in our Carriage and behaviour towards Converted-ones such as have lived long in sin yet reclaimed in the end Think not the worse of them for what they have bin but judge of them as they are Object not to David his Adultery to Manasses his Idolatry to Peter his Apostacy to Mathew his Extortion to Mary Magdalen her unclean Life They have Repented God hath Forgiven and Forgotten All is now well Say thou no more magnifie God for them think well and speak well of them Thou sinnest in doing otherwise A new Life and a new Course should not be disgraced with rehearsal of a mans old sins 2 Cor. 2.7 2 Cor. 2.6 7. Vse 3 Lastly It affoardeth singular comfort to every true Penitent seeing whatever hath bin now All is well betwixt God and Them Christ and Them Angels and Them the Ordinances and Them the Creatures and Them yea betwixt Them and Themselves Should the World Flesh Devil accuse as accusing they will be ever and anon for thy former vitious life and tell thee how thou hast lived how thou hast sinned what thou hast bin c. Answer It is true thus it was but it is now otherwise Now all is well Eat thy meat with a chearful heart Go on comfortably in thy Calling for God now accepteth of thy Labour Eccles 9.7 I shall conclude this poynt with Remembring you of the Contract made betwixt Jonathan and David 1 Sam. 20.20 If the Arrow fall on this side of thee all is well c. So if this Admonition this threatning be on this side 2 Sam. 20 20. that thou turnest thy face to it to embrace it all is well but if this Arrow this Admonition be beyond thee if thou cast it at thy back in a contempt or forgetfulnesse thy case is very ill as in the next place is to be shewed And if not then after that thou shall cut it down Text. This is the Negative Branch of the Hypothetical Proposition And therein we have First An Addubitation or Suspition If not Secondly A Concession or Resolution After that thou shalt cut it down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if not The Speech is Doubtful and Suspicious He hath the Figg-Tree in some jealousie notwithstanding another years pains with it and about it yet it might continue as barren as it had bin the three years before And yet he will try what it will do Hence we gather That Barrennesse may be found under the best and powerfullest means Doct. Noah preached to the old World full six score years Gen. 6.3 all the while the Ark was a preparing yet with little profit for they continued disobedient and are now in Prison for it eight Souls onely were saved in that Deluge 1 Pet. 3.20 1 Pet. 3 19 20. Hear what Moses speaks to Israel Ye have seen all that the Lord did before your eyes in the Land of Aegypt unto Pharaoh and unto all his Servants Deut. 29.2 5. and unto all his Land The great temptations which thine eyes have seen the signes and those great Miracles yet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this Day Deut. 29.2 5. Hear again what God did for his Jewish Vineyard He planted it in a very fruitful Hill He fenced it and gathered out the stones thereof and planted it with the choysest Vine Isa 5.4 8. He built a Tower in the midst thereof and also made a VVine presse therein c. Nothing could be done more for it than was done And what was the Successe VVhen He looked for Grapes Behold wild Grapes Isa 5.4 8. Rom. 11.2 3. Wot you
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.
But not be rested in Page 446 448 To sin against the means is fearful Page 243 435 492 To abuse the means argues want of Wisdom to neglect them desperatenesse Page 450 God keeps account of the means affoarded us for our good Page 258 Our profitting should be answerable to the means Page 255 Otherwise God will deprive us of them Page 259 Contempt of the means hastens wrath Page 260 By weak means God effects great matters Page 447 Successe is not alwayes answerable to the means Page 446 Comfort to those that profit by the means Page 455 Means continued gives hope Page 430 432 Mediator Christ onely is Vid. Intercessor Mercy despised is provoking Page 484 To acts of mercy Ministers should encline Page 456 Ministers Calling excels Page 161 It is no Idle man's Calling Page 386 It is no whit less laborious because spirituall Page 390 Their Calling is distinguished from all other Callings Page 170 They speak from God to Man and from Man to God Page 344 Why God makes choyce of Man rather then of Angels for that Work Page 154 God speaks to us by his Ministers Page 9 Ministers are of God's Council Page 195 Why God makes more of His mind known to them than others Page 197 Ministers should walk worthy of that Honour Ibid. Ministers must be Skillful Faithful and Watchful Page 162 The qualifications of Ministers shewed by four Creatures Page 386 In ministerial function all Ministers art equal Page 172 Yet a parity in the Ministry is dangerous Page 171 Minister should be One in their Work Page 172 The Reasons of it Page 174 Three wayes they should manifest it Page 173 Motives to it Page 178 Means to effect it Page 181 Difference amongst Ministers is of sad consequence Page 175 Ministers are to be consulted with Page 200 They foretell dangers and upon what ground they do it Page 201 Their silence is dangerous Page 202 They must awaken their Hearers Page 204 And pray for their People Page 342 They Interpose in time of danger betwixt God and People and that three wayes Page 346 Why they do so Page 347 They ought to make conscience of that Duty Page 349 Ministers are to be prayed for by their People Page 354 What is to be prayed for on their behalf Page 355 Ministers must buckle to their work Page 407 And have no self-respects in the discharge of their Duties Page 383 Best Ministers lament the bad success of their Labours Page 444 The Faithfulness of a Minister is not to be judged of by the fruit in the Hearers Page 451 Ministers may not be discouraged though at present they see no fruit of their Labours Page 454 They must continue constant in their Labours though no fruit appear at present Page 432 Bad Ministers are bad Merchants they sell the Souls of their People Page 384 N. NAture is wrought upon by grace Page 83 No natural man can do good Vid. Good Negative Divinity brings no soul to Heaven Page 212 O. OFfence is as well dangerous to take as to give Page 191 Officers when they grow suddenly rich it is an ill signe Page 317 Omissions God complaines of Page 210 They are breaches of a Positive Law Page 211 They are the fruits of Original sinne Page 212 They are to be confessed and lamented Page 213 Whey they are looked upon with a regardless eye Page 214 They exceedingly grieve the Spirit Page 215 Opinion of other men we may not captivate our Judgment unto Page 185 Order is to be observed by Christians Page 55 Many walk disorderly and who they are that do so Page 55 P. PArable what is it Page 28 The difference betwixt a Similitude and a Parable Ibid The kinds of them Page 29 Three things to be considered in them Page 7 Why Christ taught by Parables Page 29 Parables are Powerful Ibid They are not lyes Page 31 They are spoke in Judgment to the wicked but in Mercy to the godly Page 34 Parabolical expressions may lawfully be used by God's Ministers in their Sermons Page 31 Cautions in using them Page 32 Patience of God is Salvation and how Page 372 Gods patience is great and how described Page 373 His patience is much abused Page 377 Good use is to be made of it Ibid. We may not be offended with it Page 224 375 God's patience is the riches of his goodnesse Page 378 It hath a Period Page 380 It allowes Iniquity a shorter time under the Gospel then it did under the Law Page 381 Patrons corrupt reproved Page 401 Palmestry spiritual many pretend to have skill in Page 434 Perfection twofold Page 52 Absolute perfection not here to be had Page 52 What kind of Perfection is attainable in this Life Ibid Pestilence a sore Judgment Page 277 Jerusalem punished with it before the final destruction of it Page 488 Plantation twofold Page 84 External Plantation not sufficient Page 87 Plants if barren are hurtful to others Page 316 Prayer fervent prevents wrath Page 327 It binds Gods hands Page 459 The Reasons shewed Page 460 The power of it seen in sundry Examples Page 464 By Prayer we should seek to prevent Judgments Page 333 Such as have the spirit of Prayer should improve it that way Page 468 Praying Christians should be regarded Page 467 The Prayers of faithful Ministers are more powerful with God then the Prayers of others Page 351 God is onely to be prayed unto Page 366 It is the highest part of Divine worship Ibid. Preaching if faithful is some way successeful Page 453 The word Preached doth usually work best at the first Page 435 Hearers may out-preach their Ministers and how Pride causeth unthankfulnesse Page 139 Pride in Church-men how begot Page 188 It is the Mother of Schism Page 62 Privledges out ward will not serve us Page 301 Punishments many times shew what the sin was Page 308 Sometimes God punished by contraries Page 311 Why some are here punished and others spared Page 3 The wicked are justly punished in doing that which God willed to have done Page 473 Q. QUestion 's are of great force both in Affirmations and Negations Page 313 R. REpentance is an excellent grace Page 17 It makes all well Page 441 It is dangerous to deferr it Page 244 Repetitions what they import Page 17 They are sometimes necessary Page 12 Care must be had in using them Page 13 A right use is to be made of them Page 16 Reproof not alwayes to be used Page 425 Root on which we grow is Christ Page 78 S. SCripture to be adored for its fulnesse Page 426 Secrets of God made known to his Ministers Page 195 God reveals not all his secrets to any one nor to all alike Page 196 Why God makes known his secrets to his Ministers rather than to others Page 197 Seeking what it imports Page 120 Separation may not be made from a true Church for some defects Page 50 Schism in a Church as dangerous as Heresie Page 61 Shews