2.17 Thus did Moses Exod. 32.10 11. and Numb 14.12 Joel 2.17 Exod. 32.10 11. Numb 14.12 13. Psal 106.23 Explained 13. Hear what the Psalmist speaks of him Psal 106.23 He said he would destroy them had not Moses his chosen Minister stood before him in the Breach to turn away his wrath lest he should destroy them Where Moses is compared to a Valiant Captain Who when the besieging Enemy hath made a breach in the wall and the City is like to be lost suddenly steps into the Breach and makes it good keeping the Enemy from entring Thus likewise did Aaron Numb 16.47 Numb 16.47 38. 48. A Plague being begun amongst the People for their murmuring whereof 14000 and 700 dyed he by the appointment of Moses runs unto his Censer takes fire from the Altar and puts Incense therein and so with It in his hand stands betwixt the Living and the Dead whereupon the Plague was stayed Of which passage Wisdome gives us an excellent Paraphrase Wisd 18.21 The blameless man made haste and defended them and took the weapons of his Ministration even Prayer and the Reconciliation by the Perfume and sett himself against the wrath and so brought the misery to an end For he overcame not with multitude with bodily Power nor with force of Weapons Non vi sed precibus armatus non ferro sed fide votis but with the Word he subdued him that punished or overcome the Destroyer More particularly Three manner of wayes they Interpose betwixt God's wrath and a sinful People First By consessing of their People's guiltinesse humbly craving pardon in the name and mediaâ—ion of Jesus Christ of all their sins urging God with his Covenant and Promise and putting him in mind of his antient mercies Exod. 32.11 12 13. Ezra 9. Neh. 9. Dan. 9. Levit. 5.6 as we may read at large Exod. 32.11 12 13. Ezra 9. Neh. 9. and Dan. 9. This was enjoyned the Priest under the Law Levit. 5.6 Secondly By excusing their People what may be Sometimes imputing their sins to their ignorance and weaknesse as our Saviour did the fact of the Jews in crucifying of him Father forgive them Luke 23.34 2 Sam. 24.17 for they know not what they do Luke 23. Sometimes by laying the blame on others David to excuse the People took all thâ— fâ—ult upon himself Loe I have sinned and done wickedly but these Sheep what have they done 2 Sam. 24.17 Albeit the Text tells us plainly that it was their sins that gave occasion of their Princes fall and was the cause of their own punishment vers 1. And Jeremiah imputes the disobedience of the People to their seducing Teachers Ah Lord God Behold the Prophets say unto them You shall not see the Sword neither shall you have Famine Jer. 14.13 but I will give you assured Peace in this Place Jer. 14.13 As if he should have said Lord thy People are mis-led by their blind and wicked guides they would be better and had done better had they bin better taught Thirdly By ingaging themselves for their People and undertaking for their future amendment Thus did the Dresser mentioned in my Text He undertakes for this Figg-Tree I will digg about it and dung it and if it bear fruit well As if he should have said Thou shalt then well see that thou shalt have no cause to repent thee of thy patience and forbearance of which words more in due place And thus you have heard how God's Faithful Ministers Intercede for their People and wherein their Intercession principally consists Let me now shew you briefly the Grounds or Reasons of the Point First They are hereunto called and appointed by God The Priest was taken from amongst men saith the Apostle Heb. 5.1 and Ordained for men in things appertaining to God that he may offer both Gifts and Sacrifice for sin Heb. 5.1 In like manner all Ministers of the Gospel are taken from amongst men and ordained for the good of men not in matters of this Life but in the businesse betwixt God and them that they may offer up not an external propitiatory Sacrifice for sin as they of the Roman Church would have it but those Spiritual Sacrifices and Prayers and Intercessions unto God on their People's behalf Gen. 20.7 He is a Prophet and He shall pray for thee was the Language of Elder times To this they are called and cannot but make conscience of their Duty if they be faithful Secondly Ministers if Faithful dearly affect their People and esteem them as Cornelia did her Gracchi for their chiefest Ornaments What is our Hope our Joy 1 Thes 2.19 20. our Crown of Rejoycing saith the Apostle 1 Thes 2.19 20. Are not even ye in the presence of our Lord Jesus Christ at his coming ye are our Glory and our Joy Now whom we affect we pray for plead for and excuse what may be The Child is oftentimes wayward and froward the tender Mother rocks it sings it excuseth it It doth not use to be thus it hath the frett or some pin pricks it or it is breeding teeth it shall be any thing but what it is indeed frowardnesse This affection carryed St. Paul to so high a pitch as that he could wish himself accursed for his Brethrens sake Rom. 9.3 and caused him with the rest of the Apostles to be so desirous of their Peoples good Rom. 9.3 as that they were willing not onely to impart the Gospel to them but also their own souls 1. Thes 2.8 Thirdly 1 Thes 2.8 Faithful Ministers are conscious to them selves of their own faylings None so careful but have cause to smite upon their thighes for some neglects in their Ministerial service This Dresser feareth his own faylings and however the Owner charged the Figg-Tree onely for its barrennesse yet the Dresser in the answer which he makes seems to charge himself with some omission of Duty I will digg about it and dung it as if he should have said something hath bin wanting on my part in not husbanding of it as I ought Let it alone one year more and I will redouble my pains and diligence and amend my fault In this respect he might Intercede for it Thus much of the reasons of a faithful Minister's Intercession for a barren and unprofitable People There is yet one Scruple that would be removed Object before we come to the Application of what hath bin delivered If Faithful Ministers make Intercession for their People what may we think of Elijah Rom. 11.2 who made Intercession against the People as we read Rom. 11.2 Two wayes may Intercession be said to be made against a People Resp. First When a simple and bare Relation is made to God of the sin committed Secondly When punishment is craved and called for to be inflicted on them as they have deserved The Intercession made by the Prophet against Israel Peter Martyr Beza Paraeus seems to be of
27.24 So here in my Text the Figg-Tree is spared upon the Interssion of the Dresser Sometimes an Offender is put off from the Session to the Assizes God Almighty suspendeth and deferreth the just and deserved punishment of the wicked to inflict it upon them in time and place more convenient for his Glory their confusion and the example of others Thus the blasphemous miscreant Senacherib was not destroyed in the night when his army was 2 King 19.37 he is suffered to return to the place from whence he came and there he shall be slain in the Temple of their false god Nisroch by the Sword of his two Sons Adramelech and Sharezer whom God used as his Instruments to make his punishment the more notorious for his Idolatry and blasphemy 2 King 19.37 And some men are put off to the great Assizes 1 Tim. 5.24 Some mens sins are open before hand 1 Tim. 5.24 going before to Judgment and some men's they follow after And sometimes an Offender may be Reprived upon his Repentance hoping that he will become a new man and serviceable to Church or State So God spareth a wicked man upon his Repentance and Humiliation as he did Ahab 1 King 21.29 but more especially he spared his own Elect 1 King 21.29 that they may have time actually to repent and be brought into the State of grace Thus you see that there are many reasons of God's patient forbearance so that it doth no way impeach his Truth and Justice Therefore take heed lest any of you charge God foolishly whom you ought to magnifie for his rich patience and great mercy in sparing As these sin against God's Justice in respect of his Patience so others highly offend against the richnesse of his goodnesse Rom. 2.4 Despisest thou the riches of his goodnesse Rom. 2.4 Many such unthankful and dissolute sinners there are in the World so far are they from prizing of this mercy of God in bearing with them that they despise it making the patience of God but as a fair day to ramble in after lascivious vanities and grow more wanton by God's forbearance The more patient God is towards them the more bold they are to offend Him so we read Eccles 8.11 Eccles 8.11 Because Sentence against an evil work is not executed speedily therefore the hearts of the sons of men are fully set in them to do evil or as some read it their heart is full to do evil full of evil purposes full of evil imaginations full of devices for the producing of evil works Their hearts are so full that there is no room for the fear of God's wrath no room for the consideration of their own danger their sinful and naughty hearts turns God's infinite elemency to an encrease of wickednesse Should a Malefactor after Sentence given be Reprieved through the Clemency of his Judge and suffered to go abroad and upon his good carriage and behaviour have his Pardon promised from his Prince fall to his former outrages of Robbing and the like is it not just that he should be caught again and executed without mercy Such is thy Case who thus abusest the patience of thy God Wherefore Be perswaded to make the right use of the patience and long-sufferance of the Lord as the Apostle directs Use 3 Rom. 2.4 and let it lead thee as it were by the hand to true Repentance Rom. 2.4 Remembring First How long God hath trusted thee with his Patience and given thee time to make thy Peace and sue out thy Pardon Should a Traytor that is condemned as thou art have a Reprieve granted him for half so many years as thou hast lived albeit he had no promise granted of a final pardon upon his good carriage and behaviour how thankful would he be and how happy would he think himself in that Thou hast a promise that upon thy Repentance and turning unto God thou shalt be pardoned and forgiven The means are prescribed the way shewed how to obtain it and it thou beest not wanâ—ing to thy self God will not be wanting to thee Would the Lord have shewed all these things unto us said the wife of Manoah if he were pleased to kill us Judg. 13.23 Judg. 13.23 So say to thy sinful Soul God hath spared thee thus long exercised great Patience towards thee called upon thee both by his Word and Rod to repent and turn Would He have done all this if He willed not thy Salvation but resolved thy destruction and perdition Secondly Forget not how many have suffered for those sins that thou art guilty of long since who had not that Patience shewed unto them that thou hast had but were taken away and carried to Execution upon the very act of their sinning as Zimri and Coâ—bâ— who were smitten in the act of their Lust Ananias and Saphira in the very act of lying c. and that for any thing we can say to the contrary the first time that they acted that wickednesse when thou hast committed the same sin and that of enâ— and wi h as high an hand as ever they did yet thou livest this dâ—y to hear thy self called upon to amend thy sinful life Behold severity yet Justice unto them but patience and long sufferance unto thee Rom 11.22 Rom. 11.22 Let that lead thee to Repentance Thirdly In not making the right use of God's patience and profiting by it thou despisest it and in despising it thou despisest Goodnesse A nature of such beauty and sweetnesse that every one is in love with it and in despising that thou shewest thy self to be evill in a very high degree and so much the more evill by how much he is the more good unto thee Hear what the Scripture speaks of God's patience and forbearance Rom. 2.4 Despisest thou the riches of his forbearance and long-suffering Where observe First This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Patience and forbearance in bearing with sinners is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodnesse A stream issuing from that native Goodnesse which is in God or rather from him who is Goodnesse it self Consider then in the second place the Degree of this goodnesse of God It is not common but extraordinary Goodnesse not penurious but bountifull the Riches of his Goodnesse Riches in respect of the aboundance of them the stock and store that you spend upon and in regard of the usefullnesse it is riches which is the gaining of Souls which is the Riches that God desireth Act. 13.41 and laboureth for Hear this you Despisers and wonder nay hear it and be confounded all ye that despise these Riches of God's Patience Lastly In not making this use of God's Patience thou dost but farther harden thy heart in Impenitency and treasurest up wrath against the day of wrath Rom. 2.5 that is Rom. 2.5 thou bringest a heavier weight of wrath upon thine own Soul Look as men of this World are daily adding to their Treasure so do such as
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
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
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
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
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