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
in the sixth and ninth hours and some very Old as in the last hour of the Day but who can promise his head that it shall have a snowy haire how many dye in youth in comparison of one that lives to old age Although some Fruit fall from the Tree by a full and natural ripenesse yet all doth not so more are pulled from it or wither upon it by nipping frosts or are beaten down whilst they are green than hang on till it be mellow Thirdly Say thou shouldst live to perfect age or till thy haires grow gray Art thou sure that then thou shalt be bearing the Fruits of Piety and Holiness Is it not usual with God to punish a lustful and wretched youth with a dotish age Fourthly Say that God in the riches of his grace and mercy should vouchsafe thee Repentance in afâ—er-Age yet know that it will prove a corrasive to thy heart to remember how thou hast spent thy youth in vanâ—ty and lust and how great dishonour thou hast brought God's name thereby Psal 25.7 David prayed God to forgive the sins of his youth not without a bitter sense and sting of them Psal 25.7 Ephraim was ashamed and confounded because he did bear the Reproach of his Youth Jer. 31.19 Jer. 31.19 Take these things into consideration you that are young and in the flour of your age let them lodge in your hearts and make good use of your time that God may be honoured by you and you honoured of him for your Fruitfulnesse otherwise thou hast cause to fear that he will one day say unto thee let him that had thy Youth take likewise thine Age let him that had thy beginning take the end likewise The second year of his coming to seek for Fruit is in our middle age or perfect Man-age suppose it be from 25 to 40 years or thereabout God expects more from you that are of this age then from the former because you are of a longer standing and have attained the highest degree of perfection in the temper of your bodies Joh. 2.14 I write unto you young men saith St. John because you are strong and the word of God abideth in you and you have overcome the wicked one The glory indeed of young men is their strength saith Solomon Prov. 20.29 Prov. 20.29 The Hebrew word there rendred young men signifieth choyse men for military imployments Strength is for Warr said Rabshekah Isa 36.5 Isa 36.5 In regard of your strength you are most fit for the spiritual combate nor can you better shew your valour then by resisting of the evil one and fighting against the lusts of the flesh the lusts of the eyes and pride of life whereof St. John speaketh 1 Joh. 2.16 You are the chief Champions either for good or evil If your strengâ—h be spent in the practises of Piety and Religion such works are the more excellent because they are performed with the more Courage Zeal Strength and Resolution But if you powre out your strength unto any vice your Actions become so much the more sinful and outragious In this year of your age God comes to you and you see what is expected from you even those Fruits mentioned by the Apostle 1 Tim. 4.12 13. And Tit. 2.4 5 6. 1 Tim. 4.12 13. Tit. 2.4 5 6. Isa 49.4 But doth God find these Fruits in us in this our Man-age may we not say as the Prophet Esay in another Case I have spent my strength for nought Isa 49.4 Many may so say and confesse it truly Some shew their strength in drinking Wine and bearing Drink against whom a wo is denounced Isa 5.22 Some spend their strength in Whoredome and upon their filthy lusts Isa 5.22 disswaded-from Prov. 31.3 Prov. 31.3 Hos 4.11 Prov. 22.23 A Vice that enfeebles strength and weaken's the powers and faculties of the mind Hos 4.11 and consumes the estate Prov. 7.22 23. Strength of Body and strength of Purse for so much doth the Original word translated strength in that place signifie are both consumed by that sin as we find in Sampson and the Prodigal yea it takes away the strength of a Nation too Jos 2.15 The walls of a City are the strength of a City and Rahab the Harlot dwelt upon the walls of Jericho Gen. 38.25 Thamar had Judah's Staffe and Signet so the Harlot goes away with a mans strength and câ—edit or if the strength of this age be not spent on such lusts of the flesh yet the lusts of the eyes and pride of life goeth away with it they weary themselves with carking cares how to become great in this World and toylesome labours how to get the wealth of it forbearing no sinful and unjust course of deceit and fraud how to attain their ends It is said of John Baptist that he grow and waxed strong in spirit Luk. 1.80 Luk. 2.52 Luke 1.80 and of our Saviour that he encreased in Wisdom and Stature and in favour with God and Man Luke 2.52 But we grow not so fast in years as vices our sins enâ—rease faster then our dayes In the first age the time of Figgs is not yet come with us that is put off till another year till old age come then men intend to mind Heaven And when that is come and that in this third year God comes for Fruit doth he find it then This indeed is esteemed to be the age of Wisdom the Spring hath Pleasures but the Autumne Profits the Fruits of Age are much better then the Flowres of Youth Multitude of years saith Elihu should teach Wisdom Job 32.7 Psal 92.12 Tit. 2.2 Job 32.7 And Trees of God's planting bear most Fruit in their old age as David shewes Psal 92.12 And what the Fruits of this age are or at least should be St. Paul specifies Tit. 2.2 Sobriety Gravity Temperance Soundnesse in Faith in Patience and in Charity these and such like are the Fruits that God expects the third year from every Tree of that standing But are these Figgs growing on Trees of that age and â—tanding Surely very rarely It may be said of the English as Erasmuâ— spake of the Flemmings Eras in Moriae Encom that Quò magis senescunt eò magis â—ulâ—â—scunt the Elder the foolisher Are not many old men as i 〈◊〉 〈◊〉 te as any other as wanâ—â—◠〈◊〉 worlâ—ly as ignorant as unchariable as impatient as any of the younger sort Nay some of these Vices are more incident to that age then to the other Prov. 20.29 Gray haires are the Crown of old age as Solomon shews Prov. 20 29. but it is to be understood with that Proviso that they be found in the wayes of Righteousnesse Prov. 16.31 Prov. 16.31 Age is venerable not for number of years but for desert An Elementary old man as one doth phrase it having no other Argument of old age but his gray haires and wrinckled forehead is a most contempâ—ible
threatned do not presently befall you you are ready to conceive that we have but deluded and affrighted you with needless fears It was thus with the ten Tribes as we read Jer. 23.33 God sent his Prophets to them to forewarn them of those Judgments which afterwards befel them Jer. 23.33 40. Ealightned and Explained whose predictions and prophesies and denunciations were usually termed Burthens and because these Judgments denounced did not presently fall upon them they began to scoff and mock the Prophets when they came unto them and to say in scorn Now Prophet What is the burden of the Lord what is the burden you now bring Say unto them saith the Lord This is the burden of the Lord I will even forsake you that is I will urterly cast you off and that you shall find to be burden enough Would you have yet more weight upon you why then as it is elegantly and emphatically added vers 36. every man's word shall be his burthen that is that which he saith shall be that which shall be laid to his charge his scorning his idle questioning of the Prophet What burden now What Sword What Famine What Pestilence Is not all Quiet all at Peace all well with us for all your crying out of tune out of season Wo Wo Well saith God your mocking and deriding of those denunciations and forewarnings in the mouths of my Prophets shall be your burthen and aggravate those Judgments that shall befall you and seeing you say this word the burden of the Lord I have sent unto you my Prophets and charged them saying you shall not say any more unto them The burden of the Lord vers 38. that is they shall not bestow any more such care upon you as to tell you that the Lord threatens you And this is a heavier burden then the former Gods presence in anger His frowning and threatning yea smiting and punishing is heavy but God's absence and dereliction is a farr heavier burden for mark what follows vers 39. Therefore Behold I even I will utterly forget you and I will forsake you and that City that I gave you and your Fathers and cast you out of my presence and I will bring an everlasting reproach upon you and a perpetual shame which shall not be forgotten Now the Lord look in mercy upon us and forgive us this sin in despising these warnings which he hath given us and doth daylie yet give us by the mouths of his faithful Ministers Secondly He hath warned us by himself more immediately by wonders from Heaven Joel 2.30 Blood and Fire and Pillars of Smoak strange and fiery impressions in the Aire our eyes have seen Sometimes the Heavens have seemed to be of a light fire and to burn over our heads Brinâ—â—â—y his third part of the true watch c. 3. p. 16. Sometimes hath appeared as it were a fiery Tent spread directly over us with Pillars of horrible darknesse Pillars of fire and Pillars of Blood Sundry prodigious Comets and blazing Starrs have appeared of which albeit some natural reason may be rendered yet being extraordinary they do warn us of God's anger Anno. 1618. 1652. and threaten Judgment By terrible Thunder and Lightning the most High hath uttered his Voyce and that a Mighty Voyce beating down and consuming therewith not onely many Houses and Villages Psal 18.14 29 3. but some of his own Houses and Temples wherein his name is called upon and even then whilst People have presented themselves before him to serve him and call upon his name as if he would warn us to approach his presence with more reverence and fear And how often hath he made our Heavens as Brasse in withholding the Clouds from watering the Earth so that the grasse withered and the fruits were parched by reason of extream heat and drought Serr Fren. Hist l. 1. p. 521. In the French History we read of a year which the French termed the year of Rosted Vines Such years we have had which might be styled years of parched corne Thirdly As God hath given us warning from Heaven above so from the Earth beneath as by the quaking and shaking of it Acts 2.29 which however Philosophy imputes to the Aire shut up in the bowels of the Earth yet we are taught to look higher and apprehend it as a manifest signe of God's fierce wrath and anger Prov. 18.7 8 9. Zach. 14.15 Psal 18.7 8 9. Zach. 14.15 Warnings of this nature England hath had many In the year 1579 our Chronicles make mention of such an Earth-quake here in England as that it tolled the great Bell at Westminister and threw down a piece of Dover Castle and a part of Sutton Church in Kent In the year 1601 there was another great Earth-quake that made St. Maries Bell in Cambridge to toll And in the year 1626 March 27 there was another felt in some places very terrible The like hath bin in some other places of latter years as hath bin credibly reported This quaking and shaking of the Earth is to awaken and shake the Inhabitants thereof out of their security if it be possible and doth commonly precede and go before the alteration of Religion as hath bin by some observed Tops on Joel p. 253. Add hereunto the strange sinking of the ground in the year 1657 at Bickly in Cheshire as not being able to bear the load of sin that is committed upon it And the monstrous births that have bin brought forth of late years both of Man and Beast as warnings to repent of our monstrous sins Luke 21.25 Distresse of Nations on Earth with perplexity is made a prodigious signe of God's anger and of approaching vengeance by our Saviour Luke 21.25 And who can say that this Nation hath not bin thus warned Fourthly As we have had extraordinary warnings from Heaven above and from the Earth beneath So from the waters under the Earth The Sea roaring and swelling after an unwonted manner as if that signe were fulfilled likewise which our Saviour makes mention of in the former Text that we quoted Luke 21.25 The Inundations and breaking in of that unruly Creature into the firme Land See the Reports of Englands floods Anno. 1607. in divers parts of this Realm to the overthrowing and breaking down of whole Towns and Villages to the number of 26 Parishes in one Shire The unwonted flux and reflux of it The doubling of the Tides in the River of Thames a thing not ordinary yet twice or thrice happening within these few years And not long before these bloody Warrs began and within a while after that Comet which appeared 1618 there was a Book found in a Pike's belly which was brought to the University of Cambridge a little before the Commencement The fish being taken and opened John Frith's Preparation to the Crosse was in the maw of it This we find related by a Reverend Divine and one of great Note Jer. Dyke
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
God by his laying first on the one side then on the other a long time together Ezek 4.4 First Ezek. 4.4 Explained he was commanded in Vision to lye on his left side 390 dayes with the in quity of the House of Israel portrayed upon a Tyle repre enting God's patience under the iniquity of the ten Tribes for 390 years answerable to so many dayes ever since their defection under Jeroboam Then when that was done a Figure what God had done for Israel he must turn him another while and lye upon his right side for 40 dayes representing thereby God's bearing with the iniquity of the House of Judah 40 years vers 6. Needs must this be very troublesome we cannot lye one night upon one side without turning of us but O the Infinite goodnesse and patience of an Almightly God! who hath lyen so long under the load of our Iniquities and we so far from easing him by our Repentance that he is enforced as it were to ease himself by turning from side to side from Mercies to Judgments from Judgments to Mercies 1 Tim. 2. proving if at any time or by any means we would ease him of the load of our sins under which he complains that he is pressed by our Repentance and Amendment of Life And albeit he hath shaked this Land soare Amos 2.13 with his turning from side to side yet still he bears so that we are not utterly consumed albeit still he is wearyed with our abominations Who could endure with patience to be reviled to his face boldly denyed horribly blasphemed but the Lord Who would abide to see his Bed defiled his Image defaced Children butchered Goods spoyled Word despised but this patient God Let us then exalt him for his patience and blesse his name Yea let every Soul of us take notice of God's Patience towards him in particular and magnifie his name for this mercy Think seriously with thy self what thou wert when thou first camest into the World no sooner didst thou peep forth into the Light but God might have sent thee into Hell And how long thou livedst without God in the World yet God's patience hath forbore thee to this hour How many provocations God hath had from thee all this time how many Lyes Oaths Blasphemies hath he heard from thy foul mouth how much wickednesse seen by thee how many abominations seen in thee yet he hath gone away as if he saw not and seemed to take no notice of what thou hast said and done Psal 50.21 He hath held his peace Psal 50.21 Isa 42.14 and bin still and refrained himself Isa 42.14 Yea he hath hid thy sins from the eyes of the World and had a care of thy credit for should he discover what he knows by thee thou couldst not but blush to look any neighbour in the face they would shun thy company Consider further that when thou hast gone on in thy sinful and impenitent course of Life so that his hand hath bin up to smite his patience being even weary with bearing Jer. 5.7 his long suffering hath stept in Jer. 5.7 and layd hold on the Sword of Justice as the Angel did on Abraham's and pleaded for thee Lord remember that he is but dust Gen. 22.11 It hath pleaded for thee as Judah did for Benjamin to his Brother Joseph Gen. 44.18 and hath prevailed so far Gen. 44.18 as that God layes-by his Sword and bears yet longer with thee so that God seems to say as Hos 6.4 What shall I do Hos 6.4 Hos 11.8 what shall I do and Hes 11.8 How shall I give up how shall I intreat Mercy having got the Victory causeth God thus to speak What and What How and How Thus God hath borne with thee not three years only but 30 40 years or more he might have blasted thee in thy spring but he hath spared thee to thy Autumn let not thy looâ—enesse bring thee to the Fall of the leaf What is this year but the time of thy Reprieve and not barely so but in mercy affoarded unto thee that thou mayst get thy pardon which if thou beest not wanting to thy self may be obtained Say then as Mich. 7.18 Who is a God like unto thee Mich. 7.18 that pardoneth iniquity and passeth by the transgression of the remnant of his heritage He retaineth not his anger for ever because he deligheth in mercy And confesse with the Church Lament 3.22 Lament 3.22 It is of the Lords mercies that we are not consumed because his compassions fayl not But how few are there that do make use of God's Patience Some instead of magnifying Him for it make bold to question His Justice in bearing so long with evil Doers This was Jeremiah's fault Jer. 12.10 and David's Psal 73.12 13. Jer. 12.10 Psal 73.12 13. and from thence he concluded very rashly as if he had cleansed his heart in vain c. But this is a great wickednesse so to accuse God Put case a State should deferr the Execution of a great offender apprehended and condemned Would it be well taken if any of us should condemn that State or that Councel of Justice for so do doing There may be just cause as of Reprival of a condemned Person so of sparing a condemned sinner Sometimes an Offender is spared in regard of some use that is to be made of him It may be to be the Executioner of some other so God may spare the wicked for this end that they may be as wisps or rods to scoure and chastise his own Thus Ashur was spared for a time and was sent against a dissembling Nation Isa 10.5 6. God used him as the rod of his angeâ— Isa 10.5 6. and staff of his indignation Sometimes God hath some good work to do by them for his Church and People Cyrus was an ambitious man a very Pagan one that knew not God and yet he is termed God's annointed and God doth promise to assist him in that work he set him about for the good of his People Isa 45.1.2 Isa 45.1 2. Sometimes Offenders are spared in respect of the Birth that they travel with so a Woman with child that is condemâ—ed is Reprieved till she be delivered for however she be wicked yet the Child in her womb may prove a profitable member to the Common-wealth So many a wicked man is with child with some sin and in travel with mischief and the Lord spares him till he be delivered of it Herod Pontius Pilate and Judas were in travel till they had put Christ to Death and God spares them till they had brought forth Acts 4.27 28. Acts 4.27 28. And then the Law is executed on them Sometimes an Offender is spared upon the Petition and desire of some other made on their behalf so God spared the wicked for some good mens sake who lived amongst them Gen. 18.32 Exod. 32.24 Act. 27.24 as Gen. 18.32 and Exod. 32.14 Acts
and stand fast bound both for the performance of all holy Duâ—ies of it and for the avoyding and forbearance of all evils therein prohibited But if we consider the Accidents or Appendices of it as it is a rigorous Exactor of perfect and personal obedience upon pain of Death c. so Believers are not under it for as many as are under it are under the Curse Gal. 3.10 Gal. 3.10 Verse 13. Rom. 10.4 Rom 6.7 Rom. 7.4 Gal. 2.19 Rom. 7.14 Gal. 5.28 But Christ hath redeemed us from the Curse of the Law by being made a Curse for us Gal. 3.13 Thence it is that Christ is said to be the end of the Law to every one that believeth Rom. 10.4 and that the Faithful are said to be free from the Law Rom. 6.7 delivered from the Law dead to the Law Rom. 7.4 Gal. 2.19 And to be no longer under the Law Rom. 6.14 Gal. 5.18 The same distinction for Substance doth another excellent Casuist of our times make but far more clear and perspicuous Dr. Saunderson 7 Ser. ad pop on 1 Pet. 2.16 The Law saith he may be considered either as a Rule or as a Covenant Christ hath freed all Believers from the Rigour and Curse of the Law considered as a Covenant but he hath not freed them from the Obedience of the Law confidered as a Rule The Law considered as a Covenant is Rigorous and exacteth punctual and personal performance of every thing that is therein contained with a condition annexed of God's acceptance and of blessing if we perform it but of his Curse and Wrath to fall upon us if we fayl in any poynt or tittle thereof Now by reason of transgression this Covenant is broken so as by it no flesh living can be saved Gal. 3.11 From the Law thus considered we are freed by Christ He subjecting himself for our sakes unto it In his own person he fulfilled the conditions of it Heb. 8.6 as our surety and so disanulled it and instead thereof established a better Covenant for us even the Covenant of Grace under which all believers are Heb. 8.6 But if you consider the Law as a Rule of Life Mich. 6.8 which sheweth us onely what is good and what is bad Mich. 6.8 without any condition annexed either of Reward if we observe it or of Punishment if we transgresse it So Believers are still under it and not freed from it for the Law thus considered can no more be abolished and changed than can the nature of good and evil Thus hen we are to understand that all those Scriptures which speak of the Law as abrogated or annulled do consider it as a Covenant Those again that speak of the Law as still in force understand it as a Rule This one distinction heeded and applyed rightly is sufficient to clear the whole point concerning the abrogation and obligation of the Moral Law under the New Testament and cut off many needlesse curiosities which lead men into error saith my Authour Dâ— Taylor his Regula Vitae If any desire to have a fuller satisfaction concerning this controversie I referr him to that excellent Tract written by Dr. Taylor concerning it where the Objections of Sectaries and the Answers thereto are fully and plainly declared and layd down Vse 2 I shall proceed in speaking a word or two by way of Defence or Apology for such Ministers as are Faithful in the Legal part of their Ministery in discovering sin to be sin It is a part of the Will of God and if they would be counted Faithful they must deliver the whole counsel of God unto their People 1 Cor. 4.2 Acts 20. and keep nothing back Yea it is that part of the Word which is the portion of the greatest part of the World Are not most men under the Curse of he Law and wrapped up in that great condemnation pronounced by Christ upon the World Joh. 3.19 John 3.19 No naturall man no impenitent person hath any part in any other part of the Word but this Math. 7.6 Childrens Bread may not be cast to Doggs nor pretions Pearls to Swine To the Horse belongs a Whip Prov. 26.3 and a Rod for the Fool 's back Prov. 26.3 But you say some are Preachers of the Gospel of Peace Object and should come with the Olive Branch of Peace and Mercy in your mouthes nor is it in your Commission Go preach the Law but Go ye and preach the Gospel Mark 16.15 Resp Mark 16.15 We are indeed to Preach Peace and to this we are called But when and to whom must these glad tydings be Preached Shall we Preach Peace before men see the want of Peace or God's Grace and Mercy to a gracelesse heart that sins presumptuously we would gladly at every Sermon say nothing but Peace be to this Audience But our God saith Isa 57.21 There is no Peace to the Wicked and bids defyance to such Isa 57.21 and not a word of Comfort in the Scripture to such as regard wickedness in their hearts Psal 66.18 Psal 66.18 Psal 137.4 And how then shall we sing the Lord's song in a strange Land Say that one be desperately sick and at the point of Death should another come and tell him of Lordships Mannors great Purchases c. would not this be unseasonably spoken would he not at least might he not answer Redde me sanum tum Fac me divitem first restore me to health then tell me of Purchases Most mens Souls are sick of sin and at Death's door Never tell them of Heaven and an Immortal Kingdome till they be first recovered from the jawes of Hell and delivered out of the snares of the Devil It is unseasonable to apply the Oyl of consolation till your wounds are scoured with the sharp wine of reprehension when we behold your Cheeks blubbered with tears your hands beating your Breasts when we hear your loud cryes at the throne of Grace for mercy Then is the time to say Peace be unto you Your sins be pardoned Secondly We are deceived in thinking that by vertue of our Commission we have not to meddle with Legal comminations or threatnings or are not thereby called to denounce damnation against impenitent ones He that believeth Mark 16.16 shall be saved and he that believeth not shall be damned That is the sum of our Commission Mark 16.16 So that it appears evidently that the Preaching of the Gospel is a Preaching both of Salvation and Damnation upon the several conditions when we Preach the Law we Preach Salvation to them whose heart melts as did Josiah's upon the hearing of it 2 Chron. 34.27 and the Lord shewed him mercy 2 Chron. 34.27 And when we Preach the Gospel we Preach damnation to them that despise it How shall we escape if we neglect so great Salvation saith the Apostle Heb. 2.2 3 Heb. 2.2 3. And so the Apostle in denouncing Gods judgments against the Gentiles for the
down into my Orchard of Assemblies to view their foâ—wardnesse and take notice of the growth and happy progresse of those plants newly set and converted unto me verse 11. Now God visits his Church two wayes either by Benefits or by Judgements with a Visitation of mercy or with a Visitation of severity His visitation of mercy is when God comes amongst men to shew some special mercy and that either concerning things Temporal as Gen. 11.1 Exod. 3.16 Gâ—n 50.24 Gen. 21.1 and when he lets his Churcâ— know that he takes notice of their sorrows as Exod. 3.16 and so sends deliverance of this is spoken Gen. 50.24 Or in spiritual things revealing his everlasting mercy to his Elect So he visits either by Christ who came not onely to see us but to save us Luke 19.68 Cap. 7.16 Or by the Preaching of the Gospel Luk. 1.60 7 19. Hos 2.6 Luke 19.44 So the time wherein Jerusalem heard the Oracles and saw the Miracles of our blessed Saviour is called the day of her visitation Luke 19.44 And he hath a Visitation of severity and correction when he punisheth for sin Exod. 20.5 Psal 59.5 Exod. 20.5 Psal 59.5 and cometh with unlooked-for calamities And thus God threatened to visit the Offenders of the House of David I will visit their transgression with a rod and their iniquity with stripes Psal â—9 33 Isa 13.11 Jer. 5.29 Hos 9.7 Psal 89.33 Isa 13.11 So Jer. 5.29 Shall not I visit for these things saith the Lord Shall not my soul be avenged on such a Nation as this And Hos 9.7 The dayes of Visitation are come the dayes of Recompence are come Israel shall know it This Visitation is not without all mercy for when God refuseth to visit it is the soarâ—st visitation of all Hos 4.14 Therefore David beggs in the bâ—hall of the Church Look down O Lord behold and visit thy Vine Hos 4.14 Psal 80.14 And so in severity he visited this Figg-Tree for not finding what he expected he commanded that it should be cut down as hereafter we shall shew you Let it admonish every one of us to expect a Visitation Vse and prepare for it we think that we have to do no more with Visitations neither Clergy nor Laitie all are gone and down but Fratres aliam vobis prounncie Visitationem There is another Visitation my Brethren to be thought upon God himself is a Visitor and he hath his Articles to be enquired of concerning his Day his Worship and his Service on that Day the Manner of performance thereof our Life and Conversation whether it be suitable to our profession And to these a Personal answer must be given It were well if we would put that question to our own souls Job 31.14 Object when He comes What shall I answer him But it may be long to this Visitation and so we may do the better No Resp He visits us bo h in this Life and in that which is to come God visits us in this Life three wayes First Praedicando by the Preaching of his word when God sends his Prophets and Ministers unto us to declare his will then he cometh to visit us Numb 23.21 Math. 18.20 Numb 23.21 The Lord his God is with him the shout of a King is amongst them saith Balaam So Math. 18.20 there God is by his Authority Power and Command and where the King's Proclamation is there God is Authoritively by his Authority yea where his word is Preached there God is Virtualiter by vertue and efficacy working with it instructing the ignorant comforting the weak correcting the stubborne confirming the Religious And to this Visitation you are all cited and must answer to your names If no lawful impediment be alleadged it is a contempt and you must answer for it Every week he keeps a constant visitation amongst us Secondly He visits inwardly Inspirando by the inspiration of his holy Spirit putting into our hearts holy thoughts good desires and motions He comes thus to us at one time or other so he came to visit hard-hearted Pharaoh Exod. 9.27 and to Balaam Exod. 9.27 Numb 23.10 John 9.16 Mat. 19.16 Rev. 3.20 Numb 23.10 and to those Jews John 6.34 and so Math. 19.16 It is a fearful thing to resist these motions to quench them and smoother them he stands by us knocking but we will not answer Thirdly He comes a visiting Corrigendo by correcting of us so all his Chastisements and corrections are Visitations Thus Job calls his Tryals Job 7.18 we call the Pestilence God's visitation Job 7.18 and so are other sicknesses lesse mortal as that which is now upon us Oh that we would now visit our selves so should we save God a labour If we would judge our selves God would not judge us 1 Cor. 11.31 1 Cor. 11.31 And yet there is another day of visitation besides that in this life which is at the generall day of judgement and those who are not visited here shall assuredly be visited then and theâ—e will be no plea no excuse for absence no appearance by a Proxy Mich. 7.3 4. Jer. 49.7 8. This will be a time of great calamity and perplexity counsell will perish from the prudent Mich. 7.3.4 Jer. 49.7.8 Vsee 2 Let us blesse God that he hath this care over us What is man saith David that thou art so mindfull of him Psal 8.4 and the Son of man that thou visitest him Psal 8.4 David could not but admire God's goodnesse herein Elizabeth wondered that the Virgin Mary should give her a visit Whence cometh this Luk. 1.43 that the Mother of my Lord should come unto me Luke 1.43 Much more may we admire that the King of Kings Lord of Lords should visit us and that in his own person taking our nature on him as we spake before doing all things that belonged to a good Visitor reforming cleansing purging punishing offenders with his own hand by his own mouth and comforting succouring relieving all such as were weak sick and distressed And after that in his own person he had done all this when he ascended up to the Throne of his Glory from whence he descended such was his care that he left not his Church without Visitors to oversee it in his absence till he comes again who if faithful will be careful of doing what was left them in charge Now in that he hath this care for us what shall we do for him All that he requires of us and expects from us is to answer his pains and care in our Creation Redemption Sanctification Preservation by our fructification Which is the next poynt we come unto And he sought fruit thereon and found none Text This Husbandman having bestowed paines upon this Figg-tree in the planting of it expects a return of fruit but coâ—trary to his expectation he found none at all fruit he fought none he found we begin with the first The Position is Fruit is expected from
was the Figure saith one the other nine the Cypher thus you have heard the point largely proved now hear it applyed Our English Nation stands deeply guilty of this sin God hath done as much for us Use 1 as ever he did for Israel he hath chosen us out from all the Earth and severed us after a sort from all the World Toto dâ—visos â—â—be Britamos that we might be a pattern of his bounty He hath setled this our English Vineyard in a very fruitful Hill eminently Fat and Fertile richly provided of all fruitful Commodities Insomuch that as Pliny the younger writes of Aegypt Plin. in Faâ—â—gyr She was wont to bâ—ast that she owed nothing to any Forrain streames for her fertility being aboundantly watered by the sole inundation of her own River Nilus The same may this our little Iland say in some sort for she hath moysture enough in her own shell Other Nations stand in more need of us then we of them We have bin throughly fenced in as the mount was within the Râ—yles with the hedge of divine protection which hath bin as a brazen wall about us Never had Land more convincing proofs of Omnipotent tuition both against Forraign Powers and Home-bred Conspiracies than ours It is hard saith a Reverend Prelate of our Church who hath wrote a whole discourse of this Subject to find any Precedent even amongst the people of God B. B. Carleton his Thankful Rememb of God 's mercies Epist Ded. since the time wherein God shewed his miracles in protecting the people of Israel that for so many years together have bin continually preserved and delivered from so many so cruelly intended so dangerous assaults as we have bin He hath picked the Stones out of this his Vineyard Those Popish Laws and Statutes which did inhibit the worship of the true God together with those false Doctrines of Popery and Heretical pravity wherewith this our Land and Nation was formerly tainted and made us a true Orthodox Church eminent for puriâ—y of Doctrine and reverend administration of the Sacraments He hath planted this his Vineyard with his choysest plants Princes of the best for Learning and Piety Judges of the best for Prudence and Gravity Divines of the best for Soundnesse and Integrity c. All of the best and choysest insomuch that no people under Heaven were able to compare with us herein Nor hath any Watch-Tower in the Christian World bin better furnished with vigilant and careful watchmen than this which he hath in his English vineyard Other Nations excell us in Glorious Buildings Temples c. but for Pulpits England hath the praise Nor do we want a Winepresse therein godly and wholesome discipline in the execution whereof when man hath failed he hath turned the screw himself following us sometimes with Famine sometimes with Pestilence and lately with the Sword that what is in us might be made known and that he might fetchout such juyce as might beseem Repentance and new Obedience And now Israel what doth the Lord thy God require of thee as Moses sometimes said so may I say to thee O England Deut. 10.12 Something Questionlesse is expected that should be returned though not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Recompence for these Favours yet as Testimonies and signes of Thanksfulnesse to so good and gracious a God who hath so well deserved of thee which cannot be lesse then fruit I looked for Grapes saith God of Israel such as in Nature Quality and Quantity Isa 5.4 may be something answerable to his Love Care and Pains bestowed The like looketh he from us without doubt but what findeth he what return have we made unto him Have we not with Israel despised the pleasant Land Psal 106.24 Psal 29.11 Psal 122.7 Psal 106.24 That blessing of Peace tâ—e Câ—ild of Heaven and Plenty the Child of Peace wherewith God hath promised to bless his People Psal 29 11. and for which David so earnestly praâ—ed Psal 122.7 It hath bin undervalued by us and vilified a noâ—gst us And the sword one of the deadlyest arrowes in God's quiâ—er preferred The fence which hath bin made about us we have plucked up with our hands and trampled upon with our feet God's Laws are openly transgressed and Mans's Laws cannot be heard for the noyse of Drumms and Cannons our discords and contentions have â—ayd open a wide gap both for the Bear of the Wood and for the Fox of the Field â—oenter Those Stones of Popish Doctrine and Heresie cast out and exploded by our Church long since are cast in again and whilst we seemingly drive our Innovation and Popery at the foredoor we let it in at the back and have proved our selves to be the best Friends to it that it hath found in England these many years Our Watch-Towers have bin empty through our own wickednesse and cruelty how many of Gods faithful Watchmen have we beaten and buffeted slaundered and pillaged cast out and Imprisoned killed and murdered for a constant discharge of their dâ—ties in telling Israel of their sins and Judah of her transgressions Our Winepresse is broken down in respect of humane Discipline and whereas we complained of a bad one now we justly may complain for want of One God indeed hath set up his Presse amongst us he hath scruzed us with many Judgments and Afflictions but if you would know what liquor comes from us take a taste from the mouth of a Prophet What he said of Israel is too too true of this our English Nation Hos 4.2 The Lord hath a Controversie with the Inhabitants of the Land for that there is no truth nor mercy nor knowledge of God in the Land Hos 4.2 3. What then Swearing Lying Killing Stealing Whoreing and so we break out into horrible outrages so that blood toucheth blood murtherers are so frequent that there seems to be no intermission of blood shed Is not all this spoken of our times think you Exod. 7.20 24. The waters of Aegypt being turned into blood were loathsome to the Aegyptians so that they could not drink thereof Exod. 7.20.24 and whose soul doth not loath to taâ—e of such liquor I spare to speak of the Pride Avarice Luxurie Contempt of Gods Ordinances Violation of his Sabbaths that is generally to be found amongst us These be the fruits wherewith we requite God for all his mercies in planâ—ing fencing weâ—ding watching over us O â—elt it not in Gath 2 Sam. 1.10 How happy had it bin for us if we had not given advantage to our enemies to censure our Profession for these our foul enormities This is a Lamentation and shall be for a Lamentation Ezek. 19.14 Ezek. 19.14 But what is generally said o fall is as good as not spoken at all I must weave my net a â—ttâ—e closer it I would fish successefully Who is there amongst you all that hear me that can wash his hands from the guilt and stain of this base
Ingratitude Besides the share that we have had in those general mercies before mentioned which have not bin small Psal 68.13 Which of us all have not had many Particular nâ—eâ—cies multiplied on him by this our bountiful and gracious God Who called thee from amongst the Pots thy sooty and soylie condition to serve â—im Who planted â—hee in that fruitful Hill that Country County Town Parish Famiâ—y where thou enjoyest so plentifuâ—â—y the meanes of grace which many want Who hath protected and defended thee from the Cradle to this hour and when Father and Mother forsook thee took the charge of thee who hath cast out those â—â—ones which were naturally in thy heart Psal 27. Ezek. 11.19 36 26. Isa 4 4. 1 Pet. 2.11 Joh. 15.2 Psal 68.19 and clean ed thee from those foul lusts mortifâ—ing and subduing them in some good measure which did fight against thy soul Who was it that hath pruned thee with so many fatherly Chastisements and Corrections that thou mightest yet become more fruitful in a holy liâ—e and conversation Who is it that loadeth thee daylie with his blessings undeserved undersired unexpected every morning yea every moment renewed Hath not this good and gratious God done all this for thee and for every soul of us that stands here before the Lord this day Add unto all this that blessing of blessings Gâ—ft of all Gifts Joh. 4.10 his own Son who came down from Heaven was born in poverty lived in penury dyed with intolerable pain and sorrow and all to recover thee and me from our willful fall and to restore us to our former happinesse Now what retuâ—n have we made to God for all his mercies Hath he not great cause to say of us as David of his enemies they have shewed me hatred for my good will Psal 109.5 to the great grief of my Soul He expects Humiliâ—y and behold Pride He looks for Love and behoâ—d Envy for Liberaliâ—y and finds Covetouâ—nesse for Mâ—rcy and meets with cruelty c. Do you so requite the Lord O foolish People and unkind Math. 13.27 Heb. 6.8 We find a great complaint in Scripture of such Soyl as bâ—ings forth Thorns and Weeds and â—ares yet all these are good in their kind and useful to the wise but the worst fruit that the groaning Earth bears is man himself our sinful and unprofitable selves from whom God hath so long expected fruit but after all his cost and pains when he looks for fruit he finds none or worse bad fruit instead of good As this our Ingratitude should humble us for time past Use so we should be stirred up for time to come to make a better return to God than hitherto we have made that he may not be altogether deceived in his hopes When Showrs fall on a Dunghil they cause stink when in the Strees dirt if in desolate places they bring up weeds but if they fall in a Garden they produce herbs and flowres If in a tilled Field corn If in an Orchard fruit If the soyl of our hearts be foul with uncleannesse rank with covetousnesse sowr with lusts c. the rain which now falls upon us will cause an appearance of weeds in us but if you bring hearts thither like a well tilled Field or cultured Vineyard then you will recompense those Instructions which shall be given you with Increase of good fruit The ill requital that we have made to God for all the good we have received from him hath bin in part discovered Now give me leave to discover unto you the vilenesse of this vice Ingratitude that we may shun it and hate it And the rather because we have bin foretold that it is one of those sins that renders these times perilous 1 Tim. 3.1 I am not able with the best skill I have to draw it to the Life and Anatomize it as I ought Could we but see it in its own colours we could not but detest it I must desire you to rest satisfied with that rude draught of it which I shall present unto you And so first take notice that it is a Compounded sin it hath many poysonful Ingredients in it which makes it extreamly evil and amongst others these First Ignorance and such an Ignorance as whereunto mercy is deâ—yed Isa 27.11 He that made them will shew them no favour Isa 27.11 being a people of no understanding it being willful and affected Thus God complains of Israel Isa 1.3 Israel doth not know Isa 1.3 Hos 2.8 and Hos 2.8 She did not know The meaning is they would not know they did shut their eyes and would not acknowledge God to be the bestower of that good which they had in that respect the Oxe and the Asse is preferred to â—srael It is worâ—e then brutishnesse what Creature can you resemble an ungrateful Person unto unlesse it be to the Hog who eats up the Acorns which faâ—l from the Tree and locks not up unto it And yet though they look not up to the Tree whereon the Mast did grow they know their trough and take notice of them that use to feed them at it Secondly Idolatry Ingratitude doth not onely passe by without notice-taking of good bestowed but ascribes all to others Thus Israel ascribed all their plenty their Bread their Wine their Wool their Water c. to their Lovers or Sweet-hearts that is to their Idols and false Gods Hos 2.5 Thirdly Pride is another sinful ingredient that goes to the composition of it Hos 13.6 Their hearts were exalted saith God of ungrateful Ephraim therefore have they forgotten me Hos 13.6 And this is rendered as the reason why Hezekiah returned not to God according to that he had received his heart was lifted up in him 2 Chron. 32.25 2 Chro. 32.25 Psal 73.6 10. There is no one thing in the world that causeth unthankfulnesse so much as Pride Psal 73.6 10. It is Pride that causeth a man to undervalue the Mercy and to overvalue himself as if he deserved better thence it is that God doth so often and strictly warn Israel to beware of it Deut. 8.14 17. Prov. 6.16 Jam. 4.6 1 Pet. 5.5 is a sin that God abhors Prov. 6.16 and resists Jam. 4.6 and no marvel for it resists him other sins fly from God and decline him but this opposeth him to his very face Fourthly Envy that is the Daughter of Pride and will wait upon her Mother where the one is the other will be Non potest quisquam et invidere et gratias agere Sene. we grudge no men the praise of their kindnesse but whom we envy and hate And by experience we have found that true which Tacitus saith of extraordinary favours which lighting upon ill minds cause hatred instead of love whence arose that Proverb so often in use Save a Malefactor from the Gallows Quo plus debent magis oderint Senec. Ep. 19. and he will be the first that will
for that his Ingtatitude he takes the matter into his own hand and punisheth Nabal with no lesse punishment then the stroak of Dâ—ath yea with a blockish and senslesse Death his heart dyed within him and he became like a stone whereat David rejoyced and for which he blesse God Ver. 39. who had judged his righteous cause in bringing the wickednesse of Nabal upon his own head And indeed you shall find that Proverb to be most true Pro. 17.13 Whoso rewardeth evill for good evill shall not depart from his House Prov. 17.13 Plagues and Punishments from God and many times from man also light upon such either in their Persons or Posterity Jer. 18.20 21. God's wrath hath been revealed from Heaven against it and that in a very high degree as Jeremiah sheweth by the Spirit of Prophecy Jer. 18.20 21. And if Ingratitude of man towards man be so hateful what think you of man's Ingratitude towards God shall that ever escape unpunished Consider advisedly and give sentence We read that when Tamerlane had overcome Bajazet he asked him If he had ever given God thanks for making him so great an Emperour Bajazet replyed that he had never thought of that It is no wonder then said Tamerlane that so unthankful a man should be made such a spectacle of misery as thou now art God will be unto such as forget him a Lyon a Leopard and as a Bear robbed of her Whelps Hos 13.6 7 8. Jer. 8.13 Hos 2.9 13. Rev. 2.5 Num. 4.25 28. Rom. 1.21 Mat. 25.30 Opposita juxtase posita magis illucescunt as it is threatned Hos 13.6 7 8. And ungrateful Israel found it to be true as the whole Book of the Judges testifies Sometimes he punisheth Privatively in taking away his Mercies from us as Jer. 8.13 Hos 2.9 10 11 12. Revel 2.5 And sometimes Positively with Judgments Temporall as Numb 14.25 28. Spirituall as Rom. 1.21 and Eternall as Math. 25.30 Let this prevail with us to beware of so foul an evill Lastly Let us on the other side take notice of the Good of Gratitude that so the ill of Ingratitude may the better be discovered There are but three heads whereto we refer all that is Good Jucundum Vrile Honestum Pleasure Profit and Honesty each of these singly we count Good but when all these three concur we count that Excellent Now in this one Duty of Thankfulnesse all these meet Psal 147.1 Psal 147.1 O praise the Lord for it is good yea it is a pleasâ—nt thing and Praâ—se is comely It is Good as it brings Profit with it and Profi we know is a very moving Argument The Benefit is great that comes by Thankfulnesse unto us for by it we retain the old and invite new Mercies Blessings already conferred on us are retained and kept by our Thankfulnesse no better way to preserve what we have than by being thankful for what we have And the thankful Acknowledging of Blessings invites new Mercies Gratiandi actio est ad plus danduÌ„ invitalio Ps 9.10 11. Luk. 17.15 19. as appears by that which David speaks Psal 9.10 11. So Luke 17.15 that Leper which returned back to give God thanks received a second time forgivenesse of sins ver 19. There is nothing that obtaine h more of God than Agnition of favours received Such a one we say deserveth to have kindnesse shewed him he is so mindful of a good turn On the other side Unthankfuâ—nesse is a great loser it forfeits all that hath bin by Prayer obtained Si câ—ssat Gratiacum recursus câ—sset gratiarum decursus Bern. Mark 6.5 and â—oppeth the courâ—e of Gods blessings and dryeth up as it were his hand that he cannot stretch it forth to co us good so we read Mark 6.5 Christ could do no mighty Works in his own Country And why not there as well as eâ—sewhere their unthankfulnesse and ingratitude towards him transfused as it were a dead Palsey into the hands of his Omnipotency Such is the venemous nature of it As David said of unthankful Nabal 1 Sam. 25.21 So saith God of an unthankful Christian 1 Sam. 25.21 In vain have I kept all that this fellow had in the wildernesse c. So in vain have I done so much for this ungrateful wretch Thankfulnesse is good as being Pleasant and delightful It is the Exercise not onely of the dumb Creatures on Earth but of the glorious Angels in Heaven to give thanks unto the Lord and praise his name Psal 148.2 3 8. Revel 4.8 11 7 11 Psal 148.2 3 8. Rev. 4.8 11 7 11 22. 22. Yea there is more delight in this then in Prayer saith Reverend and Humble Hooker for the one hath pensivenesse and fear but the other joy annexed But in Ingatitude there is no delight at all nothing but envy murmuring and discontent Serpents have venome within themselves which they put forth to the hurt of others but an ungrateful wretch hath his venome within him wherewith he is tormented daylie Lastly Gratitude is an honest and comely Good Nothing doth more commend a man to God and Men than it Luke 17.15 Luke 17.15 But Ingratitude is a foul and ignominious thing It leaves an aspersion on the name and fame of a man no vice greater so did the very Heathens judge of it Ingratum dicaâ— omnia dixisti Senec. de Benisic they counted it for the fowlest imputation that could be layd upon a man to say He was Ungrateful Term him so and you have called him all the fowl names that may be It overflowed all other particular vices No other vice could get a name amongst them where that was it swallowed all devoured all and became all Su e I am that our Saviour joynes these two together the unthankful and the evil Luke 6.35 the unthankful man hath his brand to be a naughty man and St. Luk. 6.35 Paul sets the unthankful and unholy together in that bead-roll of vitions Perâ—ons 2 Tim. 3.2 2 Tim. 3.2 intitimating in what eâ—teem they are to be had amongst us Lay altogeâ—her and then tell me if we have not great cause not onely to beway our former Ingratitude but for the suture to beware lest we be charged with it which we cannot avoyd unlesse we make some thankful return to God for all his Favours bestowed But God's gifts are free Object Psal 50.7 14. Psal 16.2 Resp Mich. 6. Psal 50.14 he gives and looks for nothing again Psal 50.7 14. Psal 16.2 God looks for nothing to be done by us by way of Exact Recompence Thousand of Rams and ten thousand Rivers of Oyl cannot do that but something he expects should be done by us by way of acknowledgement and declaration of his goodnesse and care of us Psal 50.14 and that for the good of others I will publish the name of the Lord saith Moses Deut. 32.3 Ascribe ye greatnesse unto our God We must report that they who
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
is from the means it had of fruitfulness in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text. On this Figg-Tree This Tree which I have thus planted in my own Vineyard and on which I have had an eye for many years together This Figg-Tree which hath bin cultured and dressed by my pains and labour and which I have nourished visited spared This is that Tree on which notwithstanding all my care and pains no Fruit is growing Observe To sin against the means addeth weight unto the sin Doct. and is most provoking The more means we have to make us good the greater is our sin and danger if we become not good or profit not thereby This People said Moses to the Lord concerning Israel have sinned a great sin Exod. 32.31 and have made them gods of Gold Exod. 32.31 A great sin it was in its own kind and nature Idalotry is a sin that God detests but it was the greater being against so many means A Law had bin delivered unto them not long before in a most terrible and fearful manner that they might know how great a God they served Exod. 19. 20 22. which forbad that sin Moses was gone to the Mount for more Aaron was left with them to counsel and direct them until Moses was returned yet they call for other gods to go before them back into Aegypt Acts 7.39 40. Acts 7.39 40. You shall often find the sins of that People aggravated from the means that they had Psal 78. Ezek. 16. Isa 1 2 5 1 2 65 2. Jer. 7.43 14. and yet despised Psal 78. Ezek. 16. that whole Psalm and that whole Chapter is spent on that subject So Isa 1.2 5 2. c. 65.2 Jer. 7.13 14 15. Dan. 9.5 6. Mich. 6.3 c. Thus was David's sin aggravated as Nathan shews by a Parable and enforceth him to confesse as much Dan. 9.5 6. Mich. 6.3 2 Sam. 12.2 So was Solomon's 1 King 11.9 the Like was King Ahaz's 2 Chron. 28.22 By many examples out of the Old Testament might we confirme this Truth 1 King 11.9 2 Chron. 28.22 Mat. 11.21 Nor is the New Testament wanting to us for proof of what hath bin delivered Hear how Christ upbraydeth and testifieth against those three Cities Corazim Bethsaida and Caperuaum for their not profitting by the means Math. 11.21 Wo to thee Corazim c. These were Cities of Galilee where Christ often Preached and where most of His Works were done Out of Bethsaida He called His first Disciples Joh. 1.44 Lue 4.31 Peter Andrew and Philip In Capernaum he Preached almost every Sabbath Day and made them astonished at his Doctrine Luke 4.31 And becâ—use they had all these means heard all his preaching and profited not thereby therefore their case was worse and their Judgment would be heavier then that of Sodom and Gomorrah Mat. 10.13 14. It shall be more tolerable for Sodom and Gomorrah at the Day of Judgment then for those who have the means and contemn it Mat. 10.13 14. Goâ— can better bear any thing then the abuse of his grace in the free offers of mercy Hear also what Christ saith of his Countrymen the Jews Joh 15.24 If I had not done the Works amongst them John 15.24 Enlighâ—ened which no other man did they had not had sin but now they have both seen and hâ—ted both me and my Father the meaning is Not that they had bin absoluteâ—y free from sin but Comparativeâ—y without it they had not stood guilty of so heinous a sin as now they do in contemning both me and my Father that sent me And this may bâ— farther confirmed by that passionate and pathetical Complaint wâ—ich Christ made over Jerusalem Mat. 23.37 38. Mat. 23.37 38. O Jerusalem Jerusalem how often would I have gathered thee under my wings And the soare punishmâ—nt inflicted on them for this their sin shews the heinouâ—nesse thereof for He never punisheth any Vltra Condignum Now the soarest Judgments have bin inflicted on those that have deâ—piâ—ed the means of grace here in this life and will be in the life to come Take wiâ—h you one or two more Particular instances Of Judas our Saviour saith thus to Pilate John 19.11 He that delivered me into thy hand hath the greater sin Treason is a sin odious enough but his was the greater for that he had received so many favours from Christ he was called to be one of his Disciples and Followers had seen his miracles heard his sweet and blessed Sermons was made his Treasurer and Pursse-bearer Now to betray such a Master must needs aggravate his Sin and make it the more loathsome I shall further instance in Herod who in putting John into Prison Luke 3.19 20. committed a sin more fowl than either Adultery or than Incest Luke 3 19.20 that was added above all that is above all his other evils which he was guilty of and they were more then a few this was a sin above the rest more hateful to God and odious in his eyes in contemning the grace of the Gospel and offering Violence to the Messengers of it especially to them that we have goâ— some good by as Herod had done by John Enough hath bin said for confirmation of the Point I will briefly lay down some Grounds or Reasons of it and so put it to some Use Sins of this nature are accompanied with horrible ingratitude against the God of Heaven His mercy is undervalued Reas and esteemed as of no worth His favour is despised and God more dishonoured then by the sins of simple ignorance Now unkindnesse from them of whom we have well deserved is the more grievous Psal 35.12 Deut. 32.6 Joh. 10.32 Man complaines of this â—o dio David Psal 35.12 and God complaines of this Deut. 32.6 So did Christ for which of my good Works do ye stone me Joh. 10.32 of which sin we haâ—e spoke largely before Secoâ—dâ—y The more of the will is in any thing the more is in the well or ill doing of it now in sinning against the means there is much of the will in it and so the more contempt and obstinacy yea Joâ— 5 40. Mat. 23.37 Job 34.27 1 Sam. 15.23 rebellion against God therein He added rebellion to his sin Job 34.37 Now rebellion is as the sin of witchcraft as Samuel told Saul 1 Sam. 15.23 and of Witches we cry out To the â—â—re with them burn them The more willful any one is in sinning the more vile and sinful he must needs be Every sin rolles the stone to the door of the Sepulchre but willfulnesse and obâ—â—inacy is like the sealing up of that stone before rolled Math. 27. vers 66. Math. 27.60 2 Sam. 12.11 It makes our sins as reproachful as Absolom's who committed wickedness in the face of the Sun 2 Sam. 12.11 Thirdly In sinning against the means all excuse is taken away from man John 15.22 now they
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
drawes for Religion strikes with a Rasor the other thrusts with a foile When a Battail is fought by the Sword of the Lord and of Gideon then it ever proceeds with greatest cruelty Insurrection and Rebellion never prove so loud and dangerous as when Religion is pretended Goodwins Annals p. 230. The first noise is for the liberty of the People when that is but as the Out-works but when the Soul is pretended that is like the Maine fort Thence it is that the cause of Religion is the constant pretence of all discontented Persons And then In nomine Domini the wheels of all their rebellious actions are moved more forecibly To the truth of this I suppose if you were called unto it you cannot but subscribe How happy had this Nation been if we would have taken warning by those lesser Judgments that did forerun this so should we never have been able by wofull experience to confesse it to be true otherwise then by hear-say But as flyes hovering about the Candle will not be warned by the burning of one wing but must needs sacrifice their bodyes in those flames So it is with all obdurate sinners Pharaoh by one Plague lost the fruit of the Earth by another the fruit of his Cattell by a third the light of his eyes by a fourth the fruit of his loynes even all the first borne of Aegypt yet he would take no warning but went on in his stubbornnesse whilst his breath was left in his body God forbid that we should be like Pharaoh therein Nah. 1.9 for then Affliction shall not rise up a second time Nah. 1.9 And thus we have had seven remarkabe warnings wherein we come but little short of the warnings which Jerusalem had before her overthrow Woe Woe unto us if we take none I shall spare to speak of those speciall and particular Notifications of God's displeasure againâ—â— every particular Person of us every losse every crosse that befalls us is a warning and hath a voyce with it Job 33.14 Psal 2.5 Mich. 6.9 the man of wisdom will hear the rod and who hath appointed it Job 33.14 Psal 2.5 Mich. 6.9 the Lord give us that wisdome that we may so do and not rush on desperately against the Angell's Sword which stands in the way to stop us in our sinfull courses I shall end this Poynt with putting you in mind of that which our Saviour speaks to the Pharisees Mat. 16.3 When the Sky is red and lowring you say it will be fowle weather to day Ye Hypocrites you can discern the face of the Sky but can you not discern the Signes of the times Mr. Hild on Psal 51. Lect. 5. Our Sky is yet red and lowring and he is a senslesse and secure Hypocrite saith a very judicious Divine that doth not expect some great storm and tempest And how can we expect other considering how little good use we have made of former warnings God will not cease persuing men with his Judgments one in the neck of another till the Traytor 's head be thrown over the Wall nor can we imagine 2 Sam. 20.22 that the last blow will be lighter than the former Heavier things will befall us than yet we have felt it may be justly feared But can a heavier Judgment betide us Quest than hath already Have we not heard that the Sword is the worst of Plagues especially when it is in our own bowels that can befall a People It is so compared with any other singly considered Resp. but yet it may so happen that all those Horsemen Famine Pestilence Sword may en er upon us altogether as they did upon the City of Jerusalem and will not that be worse than what we have yet felt This this is that Judgment that we have great cause to fear They being threatned to be inflicted together upon a people Jer. 42.13 18. 14.10 11 12. for those very provocations that we are guilty of in a very high degree as Disobedience to God Jer. 42.13 18. Wandering from God Jer. 14.10 11 12. Not hearkning to his Word Jer. 29.17 18 19. 29.17 18 19. Levâ—â— 26.24 â—5 26. 2 Sam. 24.2 13. 1 Câ—â— 21.12 Incorrigiblenesse Leviâ— 26.24 25 26. Confidence in the Arm of flesh 2. Sam. 24.2 13. 1 Chron. 21.12 Now the Lord in mercy awaken us that we may prevent these miseries and the Severity of the Sentence in my Text which now come to be spoken of Cut it down A sour and severe Sentence There is nothing more terrible saith Chrysostome than this manner of speaking He threatneth not that he will come with a Hook to prune it not that he will tred down the hedge that was about the Vineyard but he threatens the Axe which is more terrible Had the boughes been doomed to have been rent or lopped and the leaves to be shaken off and scattered so that it might yield no shelter nor shadow to the Fowles of Heaven or Beasts of the field which was the Sentence past upon the Tree which Nebuchadnezar saw in his Vision Dan. 4.10 11. Dan. 4.10 11 12. the doom had not been so dreadfull The Tree that is pruned and lopped may yet stand and that which is rent and torne may yet recover and live to recompence its former deficiency Job 14.7 8 9. Job 14.7 8 9. But when it is stubbed and cut up by the roots down falls all both Boughes and Body Of such a nature is the Judgment denounced against this Figg-Tree Cut it down In which Sentence take notice First of the Act Secondly of the Object The Act Abscinde Cut down The Object It that is the Figg-Tree before made mention of From the Act observe we that Abscission and cutting down is the doom of an Hypocriticall barren Profession Doct. And now also the Axe is layd to the root of the Trees saith John the Baptist therefore every Tree which bringeth not forth good fruit is hewen down and cast into the fire Math. 3.10 Which speech Mat. 3.10 albeit specially directed to the Sadduces and Pharisees and concerned the Jewish State which was the Tree that should be cut down by the Romans as it afterwards was by the very root insomuch that their Temple their Ceremonies their Laws their Civill Power their Common wealth were utterly destroyed and overthrown yet it is not to be restrained unto them only but communi ratione and in a general consideration it is intended against all evill and hypocriticall Professors all unfruitfull Christiâ—ns whatsoever such as they were And lest we might think that John the Baptist whose Doctrine suited with the Garments he wore which were rough and hairy meant this onely against that generation of Vipers which came unto his Ministry were so severely reproved by him our blessed Saviour himself useth the same denunciation Every Tree that bringeth not forth good fruâ—t is hewen down and cast into the fire Math. 7.19 Every Tree without
the true Religion professed and by Authority maintained we have his Ordinances the Word and Sacraments continued His favour hath many wayes bin manifested in many great deliverances that we have had We have strong Walls about this Nation a great Navy by Sea Strong Forts by Land Valiant Souldiers expert Commanders c. But it is in vain to rest upon any of these All these will be but as paper walls whilst those sins are so common amongst us that provoke God's wrath against us When Phocas had killed his Master Mauritius the Emperour like another Cain he laboured to secure himself by building a mighty Wall about his Pallace but he heard a voyce by night that told him Albeit he built Walls as high as the Clouds yet sin within those Walls would undermine all He was a Noble and wise Captain of whom I have read who being moved to take upon him the defence of a strong City and encouraged thereunto from the strong Fortifications about it inexpugnable walls of it and the plentiful Ammunition that was in it demanded of them If there were any covering betwixt it and Heaven if they had any defence against God's Vengeance whom by sin they had provoked It is in vain to ask what strenth we have by Sea or Land but let us enquire on what terms we stand with God Let us draw our eyes from Walls and Towers and make God our Tower and Fortresse if we would be safe Zach. 2.5 Yet to come a little nearer Zach. 2.5 let none of you content yourselves with the Priviledge of Christians unlesse you live the life of Christians nor flatter your selves with an outward Profession nor any other outward priviledge It will nothing availe you that you are chosen out of the rest of the World Tim. 2.14 to be a peculiar people unto God unlesse you be purged from your iniquities and be zealous of good works Nor that you have the Covenant and the seals thereof the glorious Gospel of Christ and the Sacraments that you have bin Baptized and thereby admitted into the Family of God and have eat and drunk at His Table if you live not as Children and Servants ought to live for then these will be to you 1 Sam. 15.27 28. but as the lap of Samuel's Garment in the hand of Saul the pledge of your rejection Nor are these temporal Blessings which God hath bestowed on you say it be greatnesse or high place or the like sufficient Arguments of God's Love or pledges of your Salvation unlesse withall you have the Grace to employ them to the Glory of the Giver and to use them to those holy ends for whith they were bestowed Where God hath bestowed the Seed of his Mercies with a liberal hand He expects a fruitfull harvest of righteousnesse and true holinesse But if we return no crop or bring forth the Tares and Cockles of sin and wickednesse we shall be but nearer the Curse and his many benefits shall serve but as so many arguments to aggravate your sins and encrease your Punishments And so much let sâ—ffice to be spoken of the Severity of the Sentence denounced against this Figg-Tree Cut it down We come now to the Equity of the Sentence Why cumbereth it the ground God need not give a Reason of his doings Job 9.12 Job 33.13 2 Sam. 16.10 his Judgments although not alwaies manifest yet they are alwaies just yet that he might be justified and the mouth of wickedness stopped he is pleased to stoop so low as to render a Reason of his severity and to impart to us an account of the ground of his proceedings thus he deals with the Dresser as if he should say Think it not strange that I deal thus severely with this Figg-Tree I will give thee my Reason Terram reddit otiosam It is not onely barren in it self but it cumbers the ground Doct. Josh 7.10 11. Lam. 3.39 40. Isa 42.25 57.17 Jer. 13.22 30.15 2 Thes 2.10 1 Cor. 11.3 〈…〉 and causeth barrennesse drawing away nourishment from other Plants that would bear fruit In General then let us pitch our thoughts awhile upon this Truth God's severest Judgments have alwaies most equitable Reasons When God strikes there is some Cause evermore some Motive for the inflicting of evill Josh 7.10 11. Lament 3.39 40. Isa 42.25 57.17 Jer. 13.22 30.15 2 Thes 2.10 1 Cor. 11.30 It is a natural Conclusion as well as Divine that when God is angry he strikes and when he strikes he is angry This Judgment saith Calvin speaking of the Barbarians censure of St. Paul was common in all ages that those who were grivously punished had grievously offended For God to the end that he might make the world without excuse would have this deeply rooted in the minds of all men that calamity and adversity and chiefly notable destructions were testimonies and signs of his wrath and just vengeance against Sin and there upon did the very Barbarians conclude against Paul Act. 28.4 that he was a Murtherer when they saw the Viper hang upon his hand that had leaped out of the fire whom though he escaped the Sea yet vengeance would not suffer to live Acts 28.4 That God strikes not in such anger but with relation to sin is a Doctrine that a man need not to be catechized in He needs not read Fathers nor Councels nor Schoolmen nor Summists nor Casuists saith one no nor the Bible it self out of which we may bring multitudes of proofs to strengthen it The very natural man can so conclude albeit he may err when he comes to particulars as those men of Malta did who descended hastily and inconsiderately to particular and personal Application Had they known Paul or known him guilty of Murther or any such heinous crime there had been some ground for their censure For when the sins of any are notoriously and manifestly known unto us especially if they be such as God hath threatned to punish with such Judgments in such a case it is not unlawful to judge That for those sins God hath justly smitten them Psal 52.6 7. But when we judge a man guilty of some great sin albeit we know no sin by him onely for the Affliction that he endures and the Judgment of God that is upon him is great rashnesse And for this Job's friends were reproved sharply Thus the men of Malta failed they judged that the Judgment upon this man St. Paul was an evidence of his guiltinesse in this offence of Murther For there were many crimes and those Capital and such as would have induced death on this side of Murther but they stopped at none till they came to the worst and therein they transgressed the bounds of Charity and were faulty But that God is angry when he strikes and that he hath just cause to strike when he doth is an undeniable Conclusion from the Dictare of Nature as well as Scripture For God is a righteous God Reas
and cannot do other than right unlesse he should deny himself which is altogether impossible for him to do Gen. 18 25. Deut. 32.4 Job 8.3 34.10 11 Rom. 3.5 6. Secondly He is gracious and slow to anger Exod. 34. Favours are from God's own bowels but Judgments alwaies are forced as the Bee stings not till it be provoaked Thus it is in the maine Poynt of a man's eternall estate man's Salvation is ex mero beneplacito The gift of God is eternall life but his damnation is never without a cause in man The Soul that sinneth shall dy so is it in this case of lesser Good or Evill We may make good Use of this Vse in all Judgments and afflictions that befall our selves or others seem they never so severe Let us learn to justify God and clear him from all injustice Psal 51.4 Rom. 3.4 David indeed complained justly of his enemies that they persecuted him without a cause Psal 35.19 that is In respect of them he had given them no cause so to do but who can charge God with this injustice but he must charge God foolishly and impiously He never smites till he be provoked nor alwaies then God when he doth smite exacteth lesse of us then our sins deserve as Zophar said to Job 11.6 An Ounce of Judgment was never without a Pound of Sin Yet when any Judgment lyes upon us we are too apt to think that God deals therein over-severely with us and are ready to cast a sullen frown upon God with Cur me coedis Why dost thou smite me It is storied of Titus Vespasianus the Emperour that lying on his death bed and looking up to heaven he complained of his Gods saying Immerenti sibi vitam eripi That he deserved not to dy having never committed any thing in his whole life whereof he repented but one surely he had so much the more cause to repent him now But why speak I of him Job was a holy godly man and confessed his own vilenesse and guiltinesse before God as appears Job 40.4 yet he had in himself a secret conceit that he was not so vile and sinfull as to deserue such heavy Afflictions as God had laid upon him which was the reason of God's so speaking to him Job 40 4. Ver. 8. vers 8. Wilt thou also disanull my Judgment Wilt thou condemn me that thou maist be righteous The best of us are apt under heavy afflictions to disanull God's proceedings with us and question God's righteous proceedings therein but this may not be we may not give liberty to tongue or thought to murmur or repine under God's stroaks But First Learn Silence Job 4.4 6. Psal 39 9. and with Job to lay our hands upon our mouths Job 40.4 5. and with David Psal 39.9 to be dumb nor onely bind our Tongues to the good behaviour that they do not speak impatiently against God but our very Hearts must be kept from inward repining and fretting against him Psal 62.1 Psal 62.1 Truly my Soul keepeth silence unto God Secondly Acknowledge God to be just in all that hath befallen us I have sinned said holy Job What shall I do to thee Job 7.20 Psal 119.75 ô thou Preserver of men This David confessed I know O Lord that thy Judgments are right and that thou in faithfulnesse hast afflicted me Psal 119.75 Which saying of David Mauntius the Emperour used when his Children were slain before his eyes and after that his own eyes put out Righteous art thou O Lord and just are thy Judgments Thus it should be with us in all Judgments that befall a Land or Nation seem they never so severe and sharp Let us learn to justify God therein As did the Princes of Israel and the King himself When God punished them by Shishak they said The Lord is righteous 2 Chr. 12.6 Lam. 1.18 Neh. 9.33 Dan. 9.14 Mich. 7.9 2 Chron. 12.6 the like confession did the Church make Lament 1.18 So Neh. 9.33 Dan. 9.14 Mich. 7.9 They have not onely confessed God's righteousnesse therein but his Goodnesse and Mercy some mitigation of the rigour of Justice some cause of admiring rather his Indulgence towards them than of repining against him for his severe dealing with them Lam. 3.22 Lament 3.22 It is the Lord's Mercy that we are not utterly consumed that is from being a People because his compassions fail not Thirdly Patiently bear the soarest correction that God is pleased to lay upon us out of this perswasion that we have deserved more Thus Ezra speaking of the extream Judgment of God upon his People in the Babylonish Captivity which was the extreamest and heaviest Judgment that ever God had inflicted upon any people under Heaven as appears by that we read Lam. 1.12 Dan. 9.12 yet he confesseth Lam. 1.12 Dan. 9.12 Ezr. 9. 13 Thou our God hast punished us lesse than our Iniquities deserve Ezra 9.13 When their uncircumcised heart is humbled saith God then they shall accept of the punishment of their Iniquity Lev. 26.41 Mich. 7.9 10. Levit. 26.41 that is they shall willingly bear them Well may that Offender bear a brand in the hand who saves his neck Mich. 7.9 10. Ransack thine own heart and thou shalt find that thou hast deserved that which thou sufferest more 1 Joh. 3.20 and if thy conscience condemn thee God is greater Fourthly If in case the Cause and Reason of God's severity be unknown unto us yet let us learn to justify God therein resting assured that there is Cause enough albeit as yet we have not found it out His Judgments are somtimes secret but alwaies just It is not possible that he should do any wrong to any of his Creatures his Will is the Rule of Justice and every thing is right because it is his Will to have it so But besides this there is some particular Cause or Reason why God writes such bitter things against us Job 13.26 1 Sam. 17.29 2 Sam. 21.1 Jer. 8.6 Ezek. 16.43 Therefore as David answered his Brother so answer thy repining Soul 1 Sam. 17.29 What hath God now done is there not a Cause Therefore Fifthly Search out the Cause if it may be as did David 2 Sam. 21.1 God blamâ—s the want of this Jer. 8.6 Ezek. 16.43 But how may we find out the particular Cause for which God punisheth us Quest What must be done in this case God doth so order his Judgments commonly Resp. that in the Punishment we may see the Sin and in the Sin foresee the Punishment Sometimes the very Punishment and Circumstances of it shewes us the Cause God many times punisheth us in the like kind Jud. 1.6 7. 1 Sam. 15.33 Exod. 1.22 Talia quisque luat qualia quisque facit Euseb l. 9. c. 9. Bodin l. 6. de Rep. Lin. Decad. 1. 1 King 21.19 Jer. 7.32 as in Adonibezeck's Case Judg. 1.6 7. And in Agag's Case 1 Sam. 15.33 And Pharaoh's Case Exod. 1.22 He
Punishment and in the Judgment inflicted read the abuse of the contrary Mercy Hath God cast Shame and Disgrace upon thee then the cause of it very likely was thy Pride Is the Punishment Want then the cause may be Abuse of Plenty and Abundance Is it War then Abuse of Peace c. And thus from the Punishment may the Sin be read Secondly If we hearken to the Upbraidings of our Consciences they will tell us if they be well awakened what the fault is for which we are punished Gen. 42.21 So Gen. 42.21 the Conscience of those Patriarchs brought their old sins to a new reckoning It was many years since that they had sold Joseph so long agone that Joseph was grown out of knowledge with them ver 8. All this while Conscience makes no noise but followes them slily and silently through the Wilderness and home to their Father's House and then into Aegypt but when it found them to be cooped up three daies in Pharoah's ward now it bayes at them and flyes upon them and tells them right what was the reason that they were so roughly used There were other sins questionlesse whereof they stood guilty and which had bin committed by them and some long since that of selling their Brother but their accusing conscience tells them that their present trouble befell them for their cruelty to their Brother in that when they saw the anguâ—sh of his Soul Dr. Harris and that he besought them Good Brothers deal not so harshly with me good Brother Reuben Brother Simion Fuller Comment on 1 Cor. 11.30 c. but we would not hear say they therefore is this distresse come upon us When we hunt after that sin which causeth our Woe and find our selvs either to be at a losse or cold Sâ—nt If once our conscience begins to spend her open mouth we may conclude that that way went the game as one speaketh aptly Thirdâ—y In short if after all this done thou canst not find out the Cause why God is so displeased with thee go to him and desire him with Job to shew thee wherefore he contendeth with thee Job 10.2 13.23 Psal 99.14 Job 10.2 13.23 Shew me my Rebellion and my Sin God is as willing to teach his Children as to correct his Children Psal 99.12 Blessed is the man whom thou correctest and teachest Desire God to add teaching o correction that thou maist know the meaning of the Rod and what the Cause is joyn Prayer with the other means and doubt not but rest assured in due time it shall be discovered In the mean time make sure work repent of all thy sins in general and bewail that sin especially if grosse in a more especiall manner that thou hast least sorrowed for Pet. Mart. in 2 Sam. 24. It is related of the Adulterous Mother of those three Brothers Gratian Lombard and Comester that being warned by her Confessor to be sorry for her Fact she told him that considering what rare Schollars and men of note her Sons were she could not be so sorry for her sin as she should because her sault had so much profited the Church His Answer unto her was Dole quod non doles quod dolere non possis be sorry for this then that thou canst not be sorry So if thou hast not truly humbled thy Soul and deeply afflicted it for that one Sin it being hid from thine eyes repent now that thou hast not repented for it and humble thy Soul before God for that thou hast been no more grieved and humbled Indeed when we have repented the best we can for all our sins we shall have cause to repent us of our Impenitency of a want of Repentance and godly sorrow in us albeit ignorant and impenitent Persons are not thereof sensible Thus much in general Now more particularly to the Reason Why cumbers it the Ground The Reason is rendered in an Interrogatory way Why There are divers ends of propounding Questions as I have shewed in my Exposition on some other Parables See my Friend at Mid-Night p. 32. Rom. 6.1 2. I shall not now trouble you therewith It is usual with us when one would expresse matter with greatest force to propound it by way of Question and Interrogation So Rom. 6.1 2. Shall we continue in sin that grace may abound God forbid How shall we that are dead in sin live any longer therein We cannot do it we dare not do it So here Why Cumbers it the ground that is it must not do it it shall not do it It Cumbers the ground and takes up room in the Vineyard It is not onely unfruitful in it self but terram iuutilem reddit Bez. Annot in loc it makes the ground barren and draws the heart of the Earth and hinders the fructifying of other Plants which would bear better and bring forth fruit in more abundance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were it not for it and so much the word in this place imports Thence we inferr that Barren Professors are cumbersom Doct. Upprofitable burdens they are to the Vineyard of the Lord. They are so to speak in the Language of the School both Formalitor and Effectivè Not onely unfruitful in themselves and so a burthen to the Earth but also in their Effects as causing barrenness to the soyl whereon they grow First They are steril and barren in themselves and in that respect cumbersome and a burthen to the Earth This the Psalmist sets forth most excellently Psal 14.1 They are corrupt Psal 14.1 3. they have done abominable Works there is none that doth good And again verse 3. They are all gone aside they are altogether become filthy there is none that doth good no not one It is spoken of the whole race of mankind of all Adam's Posterity in the stare of nature and in that state are all wicked Livers and hypocritical Professors and so aptly may it be to them applyed as the Apostle doth in applying it unto the Jews who boasted very much of their Priviledges Rom. 3.10 Rom. 3.10 All such are unprofitable and become as rotten and corrupt Branches and of no more use then rotten and nasty things which men cast out for their unprofitablenesse and being unprofitable needs must they be burthensome like a rotten tooth which is not onely unserviceable but dolorous and painful That which we read Ezek. 15.1 2 3. Ezek. 15.1 2 3. is worth our consideration whereby the unfitnesse of the Vine-branch for any work the unusefulnesse and unprofitablenesse of the Hypocritical Israelites is set forth The Vine is a noble Plant in respect of the Fruit it bears but being barren and fruitlesse it is uselesse The Ash serves for Plough-boote and Cart-boote The Oake for Gate-boote and Stile-boote Thornes and Bushes for Hedge-boote Old doated Trees as we say for Shinn-boote But of all Trees the wood of the Vine is unserviceable It is not fit to make so much as a Pegg to
Will and desires unto his Father that for the merit of that Sacrifice which he offered God would be pleased to be reconciled with us and put to his Seal thereunto for our farther assurance Joh. 17.24 Joh. 17.24 Sixthly The Assent and Agreement of his Father resting in this Will of his Son for us Math. 17.5 Joh. 11.42 Mat. 17.5 Joh. 11.42 In short the merit of Christ's death coming between Man's Sin and God's Justice is the Intercession that he now makes in Heaven on our behalf Some conceive that Christ doth still preces fundere Ambrose Orig Greg Nazian Tolet Anselm Pet Martyr Mayer powre our Prayers unto God as he is man though not now after the same manner that he did it when he was upon the Earth either by bowing of the Knee or falling down on the Face or cum luctu lachrymâ with wailing and tears sighs and groans as he did in the Garden and at the raising up of Lazarus which was Origen's Opinion To make Intercession to his Father after such a manner were derogatory to him as Calvin speaks nor is it seemly for that place of Glory where now he is but that Christ by his own Prayers should not second the Cry of his Blood and that he himself being alive should not joyn with it seemeth to some Judicious not probable Let the learned judge The great and tender Compassion of our blessed Saviour Vse towards us miserable Sinners may here be taken notice of who did not onely when he was upon the Earth sigh and mourn and weep out of a compassionate heart for us as he did for Jerusalem Luk. 19.42 but continues speaking to his Father on our behalf and is become our Advocate to plead our Cause and intercede for us as St. John shews 1 Joh. 2.1 yea 1 Joh. 2.1 such a one as forgets us not now that he is in Glory and sitting at his Father's right hand and this very houre whilst we are speaking of it he is doing of it Intreating the Lord to spare us and shew mercy to us and not to stir up his wrath against us Should a man suffer all manner of wrongs and injuries from the hand of his enemies and yet be content to passe by them and not onely so but likewise to grieve and mourn for the miseries that are likely to befal or at any time have befallen the partyes that so wronged him and yet further to mediate and intercede for them to the Prince or higher Powers whom he hath a great Interest in and who are incensed against them and prevail for them This would argue a high degree of Love and Compassion in the Person that should so do But this Christ hath done and still doth and much more than this for poor sinners Oh who is able to expresse the loving-kindnesse of the Lord Use 2 But this makes especially for the comfort of all true Believers to whom Christ's Intercession doth principally belong who are very often cast down and overwhelmed in a manner with doubts and fears in regard of their manifold and daily sins and unallowed failings Let such remember that the mercy of God is daily implored for them Philem. 10 19. Look how Paul interceded to Philemon for Onesimus so doth Christ for every penitent and believing Soul and much more powerfully I beseech thee said Paul for my Son Onesimus whom I have begotten in my bonds which in time past was to thee unprofitable but now profitable to thee and me whom I have sent again Do thou therefore receive him that is mine own Bowels Perhaps he therefore departed for a season that thou shouldst receive him for ever not as a Servant but above a Servant a Brother beloved especially to me If thou count me therefore a Partner receive him as my self If he have wronged thee or owe thee ought put that on my account I Paul have written it with my own hand I will repay it Phil. 10. 19. Thus Pathetically doth Paul play the Oratour for Onesimus But Christ excells Father I beseech thee for this my Child whom I have begotten again of Water and the Spirit not onely in my bonds but in my blood once a rebellious enemy but now I have made him useful for thy Glory Whom I have brought back again to thee that thou maist receive him for ever into favour Good Father receive him shut him not out but open the everlasting doors of Mercy to him he is as near me as my own Bowels let him be so to thee he is not onely a Servant but a Brother a beloved Brother to me especially The Glory which thou hast given me I have given him If thou countest me a Partner with thee in thy Glory receive him as my self admit him into thine own Blessednesse As thou art in me and I in thee so let him be one in Us if he hath wronged thee or owe ought to divine Justice put that on my account I will pay it take my reckoning on the Cross for it I Jesus have written it on the Cross with mine own blood the Pen being a spear's Poynt I will pay thee all There are but few such Pauls alive as he was he dyed long since and left not his like upon the Earth But our comfort is that our Jesus is yet alive He lives and will ever live thus to intercede his Father on our behalf Heb. 7.25 When thou offendest God and provokest him to wrath then he steps in Heb. 7.25 between his Father's wrath and thee that it cannot break forth upon thee And as Moses held the hands of God so doth Christ the hands of his Father whilst his hands are up Exod. 17.12 God cannot destroy and his hands are up continually on thy behalf He is daily and continually exercised in making Intercession by the merit of his deaâ—h and Passion not onely for all God's Elect and chosen ones in general but for every particular Person and that particularly He lives on purpose to perform this work It is the end of his businesse Heb. 7.25 the businesse of his life now in Heaven as the Apostle there intimates Heb. 7.25 Oh! but thou wilt say my sins are great and heynous long layen in often renewed and many waies aggravated Object Remember what the Apostle saith in the former place He is able to save to the utmost those that come to God by him Resp seeing he ever liveth to make intercession for them That word to the utmost saith one is a reaching word Tho Goodwin and extends it self so far as that thou canst not look beyond it nor do beyond it Shouldst thou climb up to Mount Ararat to the highest Mountain on the Earth yet thou canst not look beyond the Heavens the higher thou climbest the more of the Heavens doth appear unto thee Let thy Soul be carryed as Christ's body was by Sathan to an exceeding high Mountain Mat. 4.8 and have a view from thence presented
Pot of Clay which he made is not so Absolute as God's dominion over Man The Potter's Dominion is a Dominion of Art not of Creation for although he made the Pot yet he made not the Clay whereof the Pot was made he hath power over the Clay to annihilate the work of his hands that is to destroy the form and shape that he did put upon that Pot but he cannot annihilate the Clay as God can do that is the work of his hands Secondly As God is the Lord Creator so he is the Lord Protector the general Preserver of all that he hath made Psal 36.6 Thou preservest man and beast Psal 36.6 Col. 1.17 Heb. 1.3 Col. 1.17 He is before all things and in him all things subsist and Heb. 1.3 He beareth up all things by his mighty power Should this great Supporter withdraw but for a moment his protecting and preserving power the whole World would in the twinckling of an Eye come to nothing It is true that in a building one stone upholds another but it is the Foundation that upholds all So all the parts of a Common-wealth uphold as they ought one another in Policy All the Members of the Church uphold one another in Charity The Members uphold the Body the Body the Members But it is thou O Lord that upholdest us all in Mercy Thirdly He is the only Lord in regard of his Judiciary Office and Power which makes him Lord chief Justice through the whole World Psal 9.7 The Lord hath prepared his Throne for Judgment for He shall Judge the World with Righteosnesse Psal 9.7 and the People with Equity St. Paul appealed from Felix and Festus to Caesar Augustus Acts 25.10 Yea and from them Act. 15.10 1 Cor. 4.3 4. 1 Sam. 24.22 16. 1 Pet. 2.23 and all other men he appealed to God 1 Cor. 4.3 4. He that Judgeth me is the Lord So David appealed from King Saul to this Judge who is the Lord of all 1 Sam. 24.13 16. and Christ himself committed his Cause to Him 1 Pet. 2.23 But there is no appeal from In His sentence all must rest as being the supream Judge of all and by whom all Judges shall be Judged All these three you have in one verse Isa 33.22 Isa 33.22 The Lord is our Judge the Lord is our Law-giver the Lord is our King and He will save us Princes and Potentates upon Earth Vse 1 Who have Lordly Power and Dignity put into their hands may be put in mind of their Duty towards God Who is Lord of all Lords and King of all Kings and cause them to cast their Crowns down at the feet of their Supream Rev. 17.14 19 16. Eccles 5.8 Psal 145.3 2 King 18.19 Dan. 4.30 for be they never so high yet he is higher then they Great is the Lord and greatly to be extolled and his greatnesse is incomprehensible saith David Psal 145.3 and so is not theirs their greatnesse may be declared so Rabshakeh did his Master's 2 King 18.19 c. and Nebuchadnezzar his own Dan. 4.30 But in speaking of the greatnesse of this Lord here is Magnus Magnus Magnus nimis saith Augustine Great August in Psal 144. and Great and Great he would fain if he could have told us how great but had he said Great and Great all day long what great matter had the prophet said But saying his Greatnesse is Incomprehensible he gave over speaking and left us to conceive what he could not utter Let man's Greatnesse and Power and Dominion be what it will be or can be yet it is not Independent Domini sunt et Dominum habent Lords they are and a Lord they have still one above them on whom they depend As our life is beholding to the Fruits the Fruit to the Trees the Trees to the Earth the Earth to the Rain the Rain to the Sun the Sun and All to the Lord Hos 2.21 So it is here Hos 2.21 The Child depends on his Father the Father lives by the Peace of the Country the Country enjoyes Peace by the wisdom of the Magistrate the Magistrate is countenanced and waranted by his Prince and the Prince himself is Ruled by God Prov. 21.1 Prov. 8.15 16. Psal 75.7 in whose hand the hearts of Princes are still one looks unto another but the eyes of all look up unto the Lord He giveth to all and receiveth from none nor depends he upon any one whatsoever Prov. 8.15 16. Psal 75.7 Secondly The Greatness and Dominion of man is not absolute He may not do what he list without controll nor can he he must look to be called to an account for his actions be he never so great but the Dominion of the Lord is absolute It is lawful for Him to do what He will with His own Math. 20.15 A Soveraign Dominion He hath over the Salvation and Damnation of men Rom. 9.21 None can call Him to an account or examination with Rom. 9.21 Curita facis Why dost thou so Thirdly The Greatness and Dominion of man is not Universal and boundlesse It is listed and limited to some parts and corners of the Earth only Act. 17.27 Psal 104.9 Acts 17.27 which bounds and limits they cannot pass no more then the Sea can pass hers without permission Nor is man able to command the Hoast of Heaven nor the Sea to obey their will But the Dominion of the Lord of Heaven is without bounds He is a great King over all the Earth Psal 47.2 Psal 47.2 Not Lord of such a Country Barrony Signiory Country but in abstracto most absolute His Lordship is Universal over All. He is Lord of Heaven the Owner of those glorious Mansions Lord of Earth Disposer of all Kingdomes and Principalities Lord of Hell to lock up that old Dragon and his Crew in the bottomelesse pit Yea whatsoever He wills in Heaven Psal 135.6 Earth Seas and all deep Places that doth He Psal 135. 6. He bindes the influences of Pleiades and looseth the bonds of Orion Job 38.31 Job 38.31 He can presse an Army in the Clouds and raise up an Hoast in the Heavens Judg. 5.20 He can blow His Trumpet Judg. 5.20 and cry to the dust of the Earth To Armes and an Hoast of Caterpillars or Cankerworms will presently arise to kill and to destroy Joel 2.6 He hath an Hoast in the Waters every Wave is a Souldier Joel 2.6 every Fish in pay to this great Lord and ready to execute his pleasure Hell it self is at His command He raised up an Army thence which He sent to the first-born of Aegypt Psal 78.49 Thus his Dominion is without bounds Psal 78 49 Fourthly and Lastly His Dominion is Endlesse other Lords dye and their Dominions can have no further nor longer extent then this present Life Those four mighty Monarchies had their times and their turns and their ruine and their fall as well as their rise But this
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
transgressed And the neglect of this discovery of sin is made the proper mark of a false Prophet Lament 2.14 Thy Prophets have seen vain and foolish things for thee and they have not discovered thine Iniquity Lament 2.14 to turn away thy Captivity but have seen for thee false burthens and causes of banishment This is not onely a part of the will of God which we are commanded to make known unto our People Reas 1 but as necessary a part to Salvation as any other and without which no other part will become fruitful without this discovery of sin there can be no conviction wrought Joh. 16.8 as appears John 16.8 The Will follows the Vnderstanding and till that be enlightned Pleas and Excuses for sin will not be removed How boldly and malepartly did the Woman of Samaria discourse with Christ before her foul sin that she lived in Joh. 4.18 19. was discovered unto her John 4.18 and all things told her that ever she did verse 29 and then she begin to have her conscience awakened and to reverence Christ as a Prophet verse 19. and to acknowledge Him to be the Saviour of the World vers 29. this kind of Preaching is it which makes mâ—n feel Verse 29. and acknowledge the mighty Power of God in His Ordinances When the Hearer feeleth himself to be convicted of all and judged of all and that the secrets of his heart are manifested to him 1 Cor. 14.24 25. then he falls down and worships God and is enforced to say God is in you of a truth 1 Cor. 14.24 25. Again till mens sins are are effectually discovered unto them in the glâ—sse of the Law they can never attain to any soundnesse of Faith nor any other saving grace Hâ—nce it is that St. Paul wills Tâ—itus to rebuke the Grecians sharply or to the quick Tit. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be sound in the Faith Tit. 1.13 Nor is there any other ordinary way to attain true comfort When God appeared to Eliah there was first a mighty strong winde that did rend the Rock and then an Earth-quake and after that a terrible fire 1 King 19.11 and then came a still Voyce full of Comfort So when God's Ministers by the Tempest of thâ— Law have rent the rocky hearts of men and made them in a manner at their wits end so that they come trembling and crying with the Jaylor Act. 16.30 What shall I do to be saved then is the season for the Voyce of Peace and Comfort and not before And this is the course that the Spirit of God it self takes who is the Comforter in bringing God's Elect to true Comfort John 16.8 God's Spirit never comforted any Joh. 16.8 before he had reproved him and convinced him of his sinful and damnable estate The Spirit of bondage must alwayes go before the Spirit of Adoption Rom. 8.15 In his first operation Rom. 8.15 he rebukes them of sin in whom he worketh and lets them see that bondage and slavery under which they lye which works fear in them but in his second operation he is a Spirit of Adoption comforting them with a sight of God's mercy in Christ Jesus Use 1 Hence we may be informed of the great necessity both of teaching and learning the Law of God the sum whereof we have in the ten Commandements by which we attain to the Knowledge of sin Rom. 7.7 without the knowledge of that corruption of nature lyes as it were dead in us Rom. 7.8 Rom. 7.7 8. It yes hid and is not discovered men have no sense of inward corruption no touch of conscience in respect of it as the Apostle speaks in his own particular case verse 9. But when the Law comes Verse 9. then sin appears to be sin the very Root of sin Original corruption is layd open and appears to be sin This is a Doctrine much opposed by the Familists Anabaptists Antinomists and other Libertines who under pretence of Christian Liberty cry down the Law as no hing at all belonging to Christians affirming that they that are in Christ have nothing to do with it but are out of the reach of it A pestilent error and of dangerous consequence For from henâ—e they inferr First That God can see no sin in his Children for as much as he câ—n see no Law tranâ—gressed contrary to that we read Jer. 23.24 Can any hide himself in secret places Jer. 23.24 Psal 69.5 Heb. 4.13 that I shall not see him Psal 69.5 My sins are not hid from thee saith David Heb. 4.13 All things are naked and open unto the eyes of Him with whom we have to do Secondly That a man being in Christ cannot sin if he would for where there is no Law there is no transgression So that Be in Christ say they and sin if thou canst Yet we read otherwise in Scripture Jam. 3.2 1 Joh. 1.8 Jam. 3.2 In many things we sin all 1 John 1.8 If we say we have no sin the truth is not in us Thirdly That the Gospel takes away all obedience to the Commandements and that Faith hath nothing to do with Doing and Working and yet saith the Apostle Faith without Works is dead Jam. 2.17 18 20. Jam. 2.17 18 20. Joh. 14.23 1 Joh. 2.17 3.7 Rev. 2.5 16. Mat 6.12 and the Scripture calls for Doing John 14.23 1 John 2.17 3.7 Fourthly That justified persons have nothing to do with Repen tance Albeit we read that the Church of Ephesus and Pergamus are called upon to repent Revel 2.5 16. Nor is any Believer say some of these to pray for pardon of sin albeit Christ hath taught every one that calls God Father to pray daylie for forgivenesse Math. 6.12 Fifthly They each that such as call upon us for good works and presse obedience to the Law are Legal Preachers and that the Preach Popery and have Popes in their Bellyes Albeiâ— we have for our pattern herein both Christ and his Apostles who pressed on believers obedience to the Law Mat. 5.17 19. Tit. 3.14 Math. 5.17 19 Tit. 3.14 These and many such like inferences which a good heart cannot but tremble at are daylie broached by these Sectaries all tending to licentiousnesse and grounded upon this erroneous Tenent That the Law is not now under the Gospel to be taught nor pressed by Minister on their Hearers for that we are not now under the Law Rom. 6.14 but under Grace as the Apostle speaks Rom. 6.14 But these have not learned that distinction Zanch. in Eph. 2. loc 5 de Leg. Mos abrogatione Sect. 9. which learned Zanchy makes The Law is two wayes to be considered saith he First in the Substance of it Secondly in the Accidents or Circumstances belonging to it If we consider the Substance of it as it is the sum of Doctrine concerning piety shewing what is good and what is evil so Believers are still under it
amend your wicked lives you may do well Nothing Beloved keeps a poor sinner off from turning to God more then false fears and nothing brings on more comfortably then hope of mercy false hope indeed bears it self up on false grounds and doth no other then add to hardness and impenitency But true Hope melts and turns the hardest heart into softnesse Take away Hope and take away all endeavour Nay take away all Desire too as one truly saith which is more For what is out of a mans hope he desires not or very rarely It is possible for him to waste and pine away in empty Velleities and imaginary wishes but Who will ever put forth his abilities or addresse his endeavovrs towards an impossible good Many an old man may be heard to wish himself young again yet I think never was any old man so besotted as to endeavour it There is great difference betwixt vanishing wishes and serious desires True desires are active and industrious and such addresse themselves to the prosecution of that onely which they apprehend as feizable and probable Now there is hope concerning this thing that upon our Fruitfulnesse all will be well Ezra 10.2 The Valley of Achor was given for a door of Hope to Israel Hos 2.15 God hath given assurance to us both in his Word Hos 2.15 and by his Works that all shall be well upon our Repentance and Amendment Ezek. 18.22 22. Ezek. 18.21 22. And this unto us is a Door of hope as the Valley of Achor and the possession of these borders of the Land of Canaan which God gave to Israel was a Door of Hope and Pledge to them that they should enjoy the whole Land of promise wherefore As the Angel of Heaven came to Hagar Gen. 21.17 so this Doctrine comes to thee and wills thee not to fear but to open thine eyes and see saving relief near at hand if now at last thou wilt reform thy life But I am a dry and dead Tree yea twice dead Object albeit not yet plucked up by the Root and is there any hope that such a Tree should live or ever be recovered Let not the Eunuch say I am a dry Tree saith God Resp Isa 56.3 4 5. Enlightned Isa 56.3 4. Let none say that is sensible of his own defects and unworthinesse Behold I am not meet to receive grace from God For thus saith the Lord to such Eunuchs to such self dejected Souls who yet desire to be approved of Me in doing what I require of them in simplicity and sincerity of heart Even to them will I give in my House and within my Walls a place and a name better than of Sons and Daughters that is I will honour them in my Vineyard the Church take away their reproach and supply them with those blessings the want whereof they so much bewayl and I will be gratious to them above their desire and expectation And hath not God made good his promise in all Ages to others why then shouldst thou be out of Hope What People more barren and further gone in all likelyhood then the men of Ephraim who willingly followed the Commandement of Jeroboam Their Idolatrous and Wicked Governours were not so forward in Commanding Hos 5.11 as Ephraim was in Obeying And when God shewed them their sicknesse and willed them to come to him that he might cure them then Ephraim went to Ashur Verse 13. Hos 6.2 Ezek. 16.51 Tantum peccavit ut ei Sodoma comparata justa videatur Aug. Cont. Faust Manich. Haer. Lib. 22. c. 61. Math. 23.37 2 Chron. 33.6 Ver. 12.13 and sent unto Jareb the King of Assyria yet if there be a Come and let us return then after two dayes they shall be revived and the third day they shall live Hos 6.2 Or what City so far gore as Jerusalem She justified Sodome and Samaria Ezek. 16.51 and sinned so much that Sodome compared with Her might seem righteous saith Augustine yet if She would return all should be Well God would then gather Her under the wings of mercy and protection as the Hen gathereth her Chickens Math. 23.37 What man so far gone as Manasses did not he build Altars to strange gods sacrifice his sons to Moloch give himself to witchcraft and sorcery and cause the Streets of Jerusalem to run with innocent blood yet upon his Repentance all was well for when in his tribulation he prayed and humbled himself greatly the Lord heard him and was entreated and then he knew that the Lord he was God 2 Chron. 33.12 13. A man could hardly run a more wicked race then the Thief upon the Crosse he maintained his wantonnesse and ryot by Robbery and Murther yet coming to our blessed Saviour by Faith Luke 23.48 repenting of his former wicked Life he received not only Pardon but a grant of Paradise Luke 23.43 What a large room had the Devil taken up in Marie's heart and how good entertainment think you found he when he and six other unclean Spirits as Inmates which he takes with him there dwell Luke 8.2 Mat 16.9 and lodge together Yet she coming unto Christ with shame and true sorrow which she manifested by aboundance of tears seeking for mercy she hath mercy shewed her her sins forgiven her and all seven Devils together ejected and cast out of her Mark 16.6 Luke 8.2 What shall we need to say more Hear once for all Ez. 18.17 O homo qui illam attendes peccatorum multitudinem cur non attendes Omnipotentiam Coelestis Medici c Aug. de Temp. Ser. 58. Si impius es cogita Publicanum si immundus attende Meretricem Si Homicida prospice Latronem c. Chrys Hom. 2. in Psal 50. Jer. 31.18 19 20. c. Mich. 7.19 Psal 103.12 32 1 2. Hos 14.4 Actâ— 9.1 3. Acts 9.15 2 Cor. 12.4 7. Luke 15.22 c. Peccanti filio dat Osculanon Flagella Chrysol Ser. 3. what God saith to this purpose Though a man have defiled his Neighbour's wife oppressed taken by violence lift up his eyes to Idols given to usury c. yet if that man return from his wickednesse all shall be well for he shall save his own Soul alive Ezek. 18.17 Let me say then to thee with Austin O man that considerest the multitude of thy sins why considerest thou not the Omnipotency of the Heavenly Physitian seeing that God will because He is good and can because He is Omnipotent He shuts the Gate of God's love against himself who believes that either God cannot or will not have mercy on him If thou beest wicked think on the Publican saith Chrysostome if unclean consider the Harlot if a Man-slayer look on the Thief Hast thou sinned Repent Hast thou sinned a thousandtimes Repent a thousand times hold up and despaire not all shall be well Never shall Heaven Gates be kept shut when any true Penitent knocks at them with the hand of Faith Obj. But God may reserve
Midianites into their hands lest Israel vaunt themselves against him saying Mine own hand hath saved me Judg. 7.2 Thus in taking of Jericho it must be by the blast of Trumpets made of Ratns horn Josh 6.3 Josh 6.3 5. 5. Divers Instances might be brought of this And as he maketh choyce of weak means so he giveth many times the greatest Blessing to the weakest and unlikeliest means Twelve baskets full of fragments shall remain after the feeding of five thousand with five Loavs and two Fishes Mat. 14.17 Mat. 14.17 21. Mat. 15.34 37 38. Josh 23.8 21. And but seven Baskets full shall remain after the feeding of four thousand with seven Leavs and more Fishes mat 15.34 37 38. Where there was lesse Company and more Food there is the lesse remainder Joshua could say to Israel what Moses could not Cleave unto the Lord your God as you have unto this day Josh 23.8 Under Moses Government that People was a rebellious People and forsook the Lord that made them and had done much for them and yet in Joshua's dayes who was farr inferiour in gifts to Moses they were obedient so that his Government was blessed above the Government of Moses Nor do we read that Christ ever converted so many by his three years Ministry Act. 2.41 4.4 as St. Peter did by two Sermons Act. 4.4 That preaching which is most contemptible in the world hath been usually found to be most profitable and successefull 1 Cor. 1.4 1 Cor. 1.4 There is a Story which is pertinent to the businesse 1 Sam. 30.11 David in the pursuit of the Amalekites 1 Sam. 30.11 where he had no kind of Intelligence nor no ground to settle a conjecture upon which way he must pusue them yet pursue them he must in the way he finds a poor young fellow a famished sick man one that was derelicted of his Master and left for dead in the march and by the means and conduct of this Wretch David recovers the Enemy recovers the Spoyle and the Love of his People and his own honour So in the Ministry And it is God's good pleasure that it should be thus that He may especially be looked unto 2 Cor. 4.7 2 Cor. 4.7 So much weaknesse shall appear in the Instruments as that their strength shall not be thought their own Reas 3 Thirdly There is utterly a fault amongst our selvs as the Apostle speaks in another Case 1 Cor. 6.7 Mat. 23.37 Joh. 5.40 I would saith Christ and you would not Mat. 23.37 You will not come unto me that you might believe Joh. 5.40 Man's wilfulnesse is a cause of his Unbelief and Barrennesse under the means And this we may affirm without any danger of falling into Popery For three things there are that concur in a Sinner's Coversion First the Word perswading Secondly God's Spirit prevailing Thirdly the Will of Man consenting Now God works not upon us as upon stocks and stones but as upon reasonable Creatures and if we would be saved we must co-work with God in the work of our Salvation We must hear read confer resort unto the Church c. and do what lyes in us that the means may become profitable For He that made us without our selves will not save us without our selves Aug. The Father begets a Child without the Will of the Child for then it was not and it had none But when the Child is born he cannot bring it up to any Art or Science against his Will So we are created without our selves but not regenerated without our selves Now herein we are wanting we do not what lyes in us that the means may be profitable we are wanting in our Attendance Preparation c. we come not at all 1 Pet. 2.1 2 or with prejudicate opinions when we do come or else bring Malice Guile Hypocrisy in our hearts and regard not what is said Were we not wanting to our selves in using of the means God would not be wanting unto Us in blessing our endeavours for though we merit not from God in that we do nor can challenge any thing from Him as due debt for our best performance yet God would not leave Himself without witness did we our best endeavours to profit by the means Use 1 Wherefore See that we rest not in the means be they never so good or excellent Judg. 17.19 I know the Lord will do me good said Micah seeing I have a Levite to my Priest Judg. 17.19 As if that must of necessity follow So say some We have got amongst us a learned man a powerfull Preacher now we shall profit and get good by such a man's Ministry 1 Sam 16.6 But God seeth not as Man seeth as God told Samuel who being sent to anoint one of the Sons of Ishai â—o be King without any more paaticular Instruction and Eliab being presented Surely said Samuel noting the goodlinesse of his Person this is the Lord 's anointed But look not on his countenance nor the heighth of his stature saith God for I have refused him and David in appearance lesse likely to be chosen was the man 1 Sam. 16.6 It is indeed a mercy to enjoy the outward means of profiting And the better and abler the means are the greater ought the Blessing to be esteemed for ordinarily in course of Nature the best food yields best nourishment and breeds best blood but yet we may not rest in this There is a staff of Bread Lev. 26.25 Mat. 4.4 Levit. 26.25 which is the Word of God Mat. 4.4 And so the Word it self hath a staff too which is God's Spirit if that be wanting no man living can live or profit by it Be the Preacher never so excellent or his gifts never so rare were he one of a thousand as Job speaks or as prompt a Scribe in the Law as ever Ezra was Job 33.23 Ezr. 7.6 1 Cor. 13.2 were his Learning never so profound that he knew all secrets and all knowledge which the World can afford or were he as mighty and well-instructed in the Scriptures as ever was Apollo Act. 18.24 be he that good Scribe well taught unto the Kingdome of Heaven able to bring forth of his Treasure at all times things both new and old Mat 13.25 or be he endued with never so good dexterity in opening and dividing the word aright 2 Tim. 2.15 1 Cor. 13.1 2 Tim. 4.2 Nisi Dâ—us in â—riori gâ—atâ—â mâ—â—â—◠〈…〉 like a good Workman that needeth not to be ashamed yea though he could speak with the tongue of men and Angels and were instant in his labours preaching both in season and out of season upon occasions offered Nay if Christ himself should be again upon the Earth and preach in our Temples every Sabbath day should he heal the diseased restore the blind to sight cast out Devils turn Water into Wiâ—e feed thousands with a few Loavs and Fishes work as many wonders in our
scourge Luke 22.51 Joh. 2.15 as we read John 2.15 But whom did he slay or kill This saving and beneficent disposition that was in Christ we ought to imitate the more we can help to save the more like we are to Him that came to save all B. B. Hall Con. in Nov. Test the more destructive we are the more we resemble him who is Abaddon a Murtherer from the beginning It becomes not the mouth of a Minister of the Gospel to be breathing out little else then Fire and Sword pitcht Fields Sieges and slaughter of Brethren We are Shepheards to feed and preserve as much as may be not Roaring Lyons nor Hungry Bears to rend and tear in pieces we should incline rather to mercy then to Justice if we err it is safest to err on that hand It is observed by some and that not impertinently nor unprofitably how that Amen under the Law was answered to the Curses Hugo Card. Deut. 27.15 26. but not to the Blessings as we read Deut. 27.15 26. Every particular Curse must have a several Amen But in the next Chapter where the Blessings follow there is no Amen affixed nor commanded to be affixed to them Deut 28.2 12. But it is otherwise in the Gospel Deut. 28.2 12. To the Blessings there is an Amen but not to the Curses If any man love not the Lord Jesus let him be Anathema Maranatha saith the Apostle 1 Cor. 16.22 A fearful Curse but there is no Amen to that Grace be with all them that love the Lord Jesus in sincerity 1 Cor. 16.22 Eph. 6.24 Ephes 6.24 there is Amen to that and thence we may inferr that that Spirit which was sutable to the time of the Law suits not so well with the times of the Gospel I shall leave this note to your own private meditations and now proceed with the Sentence Thou shalt cut it down We shall take leave to make some little stop Text. and pawse a while upon the manner of Speech it implying somewhat that may be useful for us Bernard upon the Canticles hath this passage Ligatum habent sancti Deum ut non puniat Bern. in Cant. Ser. 30. nisi permiserint ipsi The Saints of God have him so bound that he cannot punish without their permission and leave And so it seems by this manner of speaking which the Dresser useth Then after that thou shalt do it as if till then he should not He would stay his hand a while longer but in case that Tree should continue barren after further pains had bin bestowed on it he would then contentedly give way to the stroak of Justice You see then By fervent prayer God is so â—ver powred as that he cannot presently destroy Doct. The Prayers of God's Servants are as bands wherewith his hands are tyed that he cannot smite And so much the Scripture intimates Isa 64.7 There is none that calleth upon thy Name Isa 64.7 Quasi manu factâ Deum ambiunt orantes Tertul. Apol. Gen. 19.22 32 26. that stirreth up himself to take hold Thee By zealous prayer the Saints are said to take hold on God they manycle as it were his hands lay hold on the Axe and will not suffer him to strike so that he cannot do any thing till they let go As the Angel sayd to Lot I cannot do any thing till thou art gone Gen. 19.22 So Gen. 32.26 c. Let me go saith God to Jacob Behold the great God petitioning to sinful man saith Gregory and that which is yet more Man denying the great God's Petition I will not let thee go saith Jacob he holds him fast and gives not over till he had what he sought The like we find in Exod. 32.10 Let me alone saith God to Moses Why Lord Who lets thee Exod. 32.10 My hands are tyed from executing wrath whilst thy hands Moses are up for mercy His prayers were as it were bands to tye God's hands so that he could not strike O infinite goodnesse of the invincible God to suffer himself to be as conquered by the zealous and fervent prayers of his poor Servants Reas 1 And no marvel For first They come in a powerful and prevailing Name for the Lords sake Dan. 9.17 In Christ's Name they ask Dan. 9.17 Themistocles treated with King Admetus holding the young Prince the Father's darling in his bosome and thereby prevailed So do the Faithful they bring Christ with them when they come into the Fathers presence who is dearer to him then the young Prince was to King Admetus and for his sake he will deny them nothing Joh. 14.14 14 15.16 16 23 24. R v. 2. Zach. 4.6 Râ—m 8.15 26. 2 Sam. 14.19 Ab ipso accipiunt ut contra impetum percussionis ejus opponantur atque ut ita dixerim ab ipsa Deo se erigunt contra ipsum Greg. Mor. lib. 9. c. 12. Jam. 5.16 Math. 15.23 Enlightned John 14.13 14 15 16 16 23 24. Yea his own Name and Glory pleadeth for them For thy Names sake saith David and God cannot forget his own Name Reas 2. Secondly They are assisted by a powerful and prevayling Spiriâ— Zach. 4.6 Rom. 8.15 26. And this Spirit is God's own Spirit which he gives us to pray with Is not the hand of Joab in all this sayd David So is not my Spirit in this saith God The Saints receive from God saith Gregory what they oppose to his blows and as I may say From him it is whereby they lift up themselves against him and whereby they are enabled to resist him So that in wresting with his Saints he wrestles with himself and should deny himself in denying of his Spirit which calls upon him In this respect the Prayer of a Righteous man is sayd to have great strength Jam. 5.16 as the words may be interpreted Reas 3. Thirdly They have a strong Hand or Arm wherewith they do lay hold on God and that is Faith Thus that poor Woman of Canaan wrestled and overcame Mat. 15.23 Many checks and snibs she suffered yet would not be staved off still she cryes Lord help The Disciples reprove her Christ rates her bids her be gone tells her she is little better then a Dogg or Whelp she thanks him for it picks comfort out of that and resolves to play the Dogg's part so that he will be pleased to be the Master If he beats her out at one Door she will come in at the other that she may at least eat the crumms that fall under his Table a Crum of bread should serve her turn let her be a Whelp or any thing so she may find mercy Thus her Faith holds out and gets the Day she goes away with this praise O Woman great is thy Faith and hath what she would Be it unto thee even as thou wilt Faith is a stout and strong grace it conquers Kingdoms Heb. 11. removes Mountaines Heb. 11.33 Math. 16.20 1
Joh. 5.4 Jam. 5.17 Mr. Sam. Ward in his Life of Faith Gen. 32.9 13. Math. 17.20 overcomes the World 1 John 5.4 Yea and Heaven too Jam. 5.17 What is it that God can do that Faith cannot do within the Sphear of its own activity saith a Judicious Divine 4. Fourthly They bring with them strong Arguments and press the Lord with strong Motives as with his Truth Promise Covenant So Gen. 32.9 13. Jacob urgeth God 1. with the Covenant made between him and his Fathers O God of my Father Abraham and God of my Father Isaac 2. From God's commandement and his obedience thereunto Thou art the Lord that saydst unto me Return into thy Country and to thy Kindred 3ly From his Promise made unto him Thou saydst I will be with thee 4ly From his acknowledgement of God's Mercy and his own Unworthynesse I am not worthy of the least of all thy mercies which thou hast shewed 5ly From the Relation he had to God I am thy Servant 6ly From the condition of his Adversary he being his enraged Brother Esau Deliver me I pray thee from the hand of my Brother from the hand of Esau 7ly From the extream danger that He his Wives and Children were all in for I fear least he will come and smite Me and the Mother with the Children 8ly From a Promise that God made to him in respect of his Posterity And thou saydst I will do thee good and make thy seed as the sands of the Sea All these are brought by Jacob to urge God to be gratious The like might be shewed in the prayer that Moses made for the People Exod. 32. and in Solomon's prayer 1 King 8.23 27. Exod. 32.11 12.13.23 27. 1 King 8. Dan. 9. And in Daniels Chap. 9. And in Davids frequently in the Psalmes That Covenant which God hath made with his and sealed unto which was founded in Blood even that Covenant casteth it self open before God in prayer and intreateth God as he is Holy Just and true of his Word that he would give a beeing to his Promises Now God cannot deny Himself being thus pressed he must needs yield Lastly Prayer is an Engine 5. See my Friend at Mid-night Pag. 307. Isa 45.21 ordained by God himself to be overcome withal It is a strength that he hath promised to yield unto an Authority that he hath promised to obey It is a Speech that commands admiration from us Isa 45.11 Ask of me things to come concerning my Sons and concerning the work of my hands command ye me He is gratiously pleased to be overpowred as it were not onely that we should have power with Him Hos 12.3 4. by our Prayers as Jacob had Hos 12.3 4. but power over Him so as to command him and require of him what concerns the good of his Church and People But whence comes it then Quest Ps 80.14 That God's Church and Vineyard is such a Sufferer How comes it to passe that the Boar out of the Wood doth waste it and the Fox of the Field doth spoyl it The Sins of God's People are sometimes like Summer Fruit Resp Amos 8.1 2. so that the Lord will not passe by them any more They are so great in themselves and admit of so many and grievous aggravations as that he is weary of repenting insomuch that he is resolved if Daniel Jer. 15.6 Ezek. 14.14 Noah and Job those Worthies of the World should entreat for them yet they should save but their own Souls by their Righteousnesse Now in such a case he commonly makes way for his Judgments First By removing out of the way those who stand in the way to hinder him He houses them who stood in the gapp to turn away his wrath It is observed that Methusalem the longest liver amongst men Hierom de Haebraicis trad in Gen. 16. 2 Chro. 34.28 dyed that year when the all-destroying Flood came and Enoch styled a God amongst the People was first taken up into Heaven Good King Josiah was taken away by death that God might bring upon the Land that Evill which he had threatned and intended and in that Grave wherein he was interred the Liberty Glory and Peace of Jewry lay also buryed Ezek. 9.4 Jerusalem shall be destroyed but not till they who were marked were fled to Pella whither they are no sooner gathered but by Titus and Vespasian the City was besieged and soon after ruined All Italy shall be grievously troubled but holy Ambrose must be first at rest Africa shall be spoyled and the City Hippo besieged by the Vandals but not till Austin's decease Germany was distracted but Luther must first be peaceably and honourably buried It is a sad presage of Judgment when God takes away those that should stand in the breach to turn away his wrath Isa 3.2 3. 57.1 Isa 3.2 3. 57.1 When the fairest Flowers in the Garden are plucked up it is very probable that God intends to lay it waste and turn it into a Wilderness No Church nor State can long stand when the main Pillars are undermined The Heart-strings hold not long after the Eye-strings are broken Secondly If in case that He remove not such out of the way but suffers such to live and be Eye-witnesses of those miseries that befall the Land or Nation then God makes way for Judgment Donn's Serm. 1628 Jer. 7.14 15. Enlightned by restraining them from praying for such a People sometimes inhibiting them as He did Jeremiah cap. 7.14 15 16. Pray not for this People for I will not hear thee God would not that such precious breath as that of Prayer should be in vain or without successe and therefore He acquaints him with his Resolution and irrevocable Decree and Purpose which He before had affirmed with many words of most earnest and vehement Asseveration cap. 4.28 Jer. 4.28 cap. 22.5 and afterwards did ratify and confirm by Oath cap. 22.5 whereby the Prophet did evidently perceive that it was an absolute Interdiction and not like that Inhibition given to Moses Exod. 32.10 Exod. 32.10 whith carryed with it the force of a mild Instruction and intimated that it was in Moses power to give way to God's wrath or not so as Moses thereby received encouragement to pray for them Non debuit pro statu Regni orare Calv. But should Jeremiah have gone about to hinder or crosse God by his Prayer from doing that which he was so absolutely resolved to do he had highly offended therein But this Prohibition given him was by Revelation from Heaven and Extraordinary Est speciale Interdictū Piscat in loc in respect of us from whom His Decree in that respect is hidden For so long as a Church or State hath being we ought not to cease praying for it as formerly hath been said Nor are we commanded to cast any out of our Prayers but those who have sinned against the Holy Ghost which is no easy matter to
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.