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
from which the Similitude is taken The second is the Root The Intention or purpose of the Parable The drift or scope of it beyond which the similitude may not be extended The third is the Fruit or profit which is to be gathered from it and that ariseth from both the former for the very Letter of the Parable will afford some good matter for heavenly meditation But in the Letter we may not rest the Rind is modesty to be put aside the Vaile is to be drawn and the spiritual Sense is especially to be perused Take we notice then of the Mystical meaning of what is here propounded to us in this Parabolical way under this Similitude A certain man had a Figg-tree Text. The Mystical sense c. By this Man understand we the God of Heaven who is so termed not that he is so or hath any humane shape but for the Capacity and comfort of men on earth he is pleased to resemble himself to man and ascribe unto himself sundry positions notions and transitions of men and so to speak in mans Language that he may be the better understood by man Lex loquitur liuguam filiocum hominum Here he resembles himself unto a Husbandman to set forth his care over his Church which is here resembled unto a Vineyard This Vineyard is the Church Catholique here on earth and so it is often termed in Scripture Psal 80.7 9. Isa 5.7 Math. 21.33 45. Psal 24.1 2 95 4 5. Deut. 9.26 29. Psal 33.12 68 9 78 62 71 79 1. 106 5. as Psal 80.8 9. Isa 5.7 Math. 21.33.45 And however the whole earth be the Lords and the fulnesse thereof as we read Psal 24.1 2 95 4 5. Yet this Vineyard the Church he termeth his Inreritance as if he counted himself to be owner onely of that Deut. 9.26 29. Psal 33.12 68 9 78 62 71 79 1 106 5. This Figg-tree planted and fited in his Vineyard is principally intended of the Jewish Nation but more generally to be extended to every Particular Church and Congregation yea to every Individium or Particular Person that professe themselves members of the Church Catholique and live within the pale of it saith Austin The Dresser of this Vineyard mentioned is to be understood of Christ principally and primarily and of the whole Company of Prophets Apostles and Ministers of the Gospel secundarily who are all the Under-Dressers of it and though many yet by an Enallage numeri are summ'd up in one Dresser not Dressers The fruit expected is faith and good works as is shewed Isa 5.2 Math. 21.34 This fruit God finds not but the contrary Isa 5.2 Math. 21.34 Isa 5.7 The three years spoken of in reference to the Jews may not amisse I conceive be understood of the time of Christs publique Ministery amongst them which had now bin three years and upwards And his comming for fruit of his several goings up to Jerusalem at three solemn Passovers year by year John 2.13 John 5.1 John 6.4 for three years together But in reference to us that live under the Gospel I understand that large proportion of time which God allowes to us for our Repentance and producing of the fruits of Faith and Obedience Three being put for many a definite for an indefinite a certain for an uncertain number as elsewhere we find 2 Cor. 12.8 2 Cor. 12.8 The Cutting down of this Figg-tree as it respected the Jewish Synagogue and state sets forth the utter subversion and extirpation of it with the destruction of the City and Temple by the Romans But as it concerns us so it notes the Lord's rejecting and casting off a people for their barrennesse according to that we read Heb. 6.8 Heb. 6.8 The year craved for sparing of it in respect of the Jews is thought by some to be that very year when as Christ propounded this Parable unto them which was the fourth current of his publique Preaching but better they who understand it of the time of the Apostles preaching amongst them after Christ's death and before the destruction of Jerusalem One year put for forty saith Cajetan And in Relation unto us we understand it of the time of Gods patient forbearing of us obtained by the Prayers of Gods faithful Servants notwithstanding our manifold provocations The Digging dunging about the Jewish Figg-tree sets forth unto us the paines and labours that Christs Apostles and faithful Servants bestowed on that people to bring them to Repentance immediately after the Death of Christ and so likewise it denotes the paines and labours that the Ministers of the Gospel now take about the Christian Figg-tree for the fructification of it All this with other particulars we shall God willing declare more fully in the Prosecution and Explication of each part in order And first of the Preface He spake also this Parable Text. Which words are the words of the Evangelist and not the immediate words of Christ Obs and yet no lesse to be esteemed the word of God then that which Christ spake with his own mouth Of all holy Writ it is Generally said 2 Pet. 1.21 Luke 1.70 Heb. 1.1 Exod. 4.12 Jer. 1.9 Acts 1.16 Holy men spake as they were moved by the Holy Ghost 2 Pet. 1.21 In the old time God spake by his Prophets Luke 1.70 Heb. 1.1 I will be with thy mouth said God to Moses Exod. 4.12 I have put words into thy mouth said God to Jeremiah Jer. 1.9 The Holy Ghost spake by the mouth of David said Peter Act. 1.16 And this is true also of those who wrote the New Testament for all Scripture is given by inspiration from God 2 Tim. 3.16 saith Paul 2 Tim. 3.16 Gods spirit did suggest and dictate both for matter and manner whatsoever they wrote or delivered for Doctrine It is not you that speake but the spirt of my Father which speaketh in you saith Christ Math. 10.28 Math. 10.28 I do not say that all things which these holy men wrote were written by divine inspiration for some things which they wrote were written humanely as their humane affaires common to them with other men Robins Essay of the Holy Scripture Obs 8. required nor was all which they spake suggested by the spirit immediately neither was all wherein they were divinely inspired both in preaching and writing brought into the publique treasury of the Church and made a part of Canonical Scripture but onely so much as the Lord in wisdome saw requisite to leave to his Church as the Rule of Faith and Obedience so as that the Scripture should neither be defective through brevity nor yet burthensome by too great largenesse and prolixity But this I say that whatsoever we find written in the Holy Scripture albeit upon some special occasion penned by the Pen-men thereof as this Preface was is no lesse to be esteemed than the word of the eternal God than that which
drawes conclusions and determines 3. Sermo prolatus that speech whereby he manifests himself to other men Christ is all three He is Verbum Innatum so he is the Natural or Essential word which God produced out of himself and so he is God He is Verbum Illatum or conceptum the word occasioned by the Fall of Adam which is Gods decree of sending that his Son to be the Redeemer of Mankind He is Verbum Prolatum which is the execution of that decree or the manifestation and application of Christ whereby this word God-man becomes ours That Christ our Jesus he that was anointed our King Priest and Prophet becomes our actual Saviour In neither of these senses can he be said to be a dumb or silent word but we have now to do with the last He was the word manifesting and applying himself unto us for our eternal salvation But how came it then to passe that he stood so often dumb Object Math. 26.62 and said nothing being questioned for his life as before Caiphas when false witnesses gave evidences against him the like before Herod and before Pilate Luk 23.9 Math. 27.14 before these he spake not a word And good Reason there was for his silence before these Being falsly accused before Caiphas he was silent Reas albeit urged to speak First for that he knew he came thither to suffer being sent of his Father for that purpose and not at this time to defend himself Secondly that by his Silence and Patience he might intimate the vanity and falsenesse of their accusations and give us an example how to carry our selves in the like case 1 Pet. 2.21 Thirdly for that he knew he should be condemned albeit he should have cleared his Innocency for his enemies were resolved to have his blood and that hour he knew was now come He held his peace before Herod say some because he had before taken away his voyce in cutting off John the Baptists head who was his voice as we read Mark 1.2 3. and how can one speak that hath lost his voyce Mark 1.2 3. But other reasons may be rendred for that First it might be to abate the pride and vanity of Herod who imagined that Christ would have shewen some miracle before him Luke 23.7 but our Saviour to shew how little he esteemed of his worldly greatnesse Luke 23.7 Isa 53.7 would not so much as answer him a word Secondly he knew he should do no good with him he being a man given up to all Voluptuousness and vitiousness of Life Thirdly for that he knew he was to receive sentence not from Herod a Jew but from Pilate a Romane and that he was to dye by crucifying after the Romane manner And being before Pilate he held his peace First for that in his conscience he was convicted of his Innocency and therefore there needed no Apology before him Secondly he shewed thereby his magnanimity in contemning death had he answered any thing it might have bin thought that he had bin desirous to save his Life which he thirsted to lay down for mans Redemption Thirdly that be might acknowledge our sin-guiltinesse he standing in our stead and being now ready to discharge our debt These may be some reasons of our Saviours silence at those times Then he stood dumb as a sheep before the Shepherd that the Scripture might be fullfilled which had so foretold Isa 53.7 Acts 8.32 But when or where do we read that he stood dumb as a Shepherd before his sheep Isa 53.7 Acts 8.32 and that is the point we have now in hand Let us make a twofold Use of this First seeing Christ was not dumb in speaking to us for our good Vse let not us be dumb in the cause of Christ but find a tongue for Him so as to confesse his name Phil. 2.11 declare his Truth Psal 40.9 10 119.46 172. set forth his praise Phil. 2.11 Psal 40.9 10 119 46 172. Rom. 10 10. Psal 22.22 Psal 108.1 Psal 34.1 35 28 63 5. Vivat regnet Christus said Luther in spight of all adversaries The tongue is the best member that we have for this service so our old English Plalmes do read Psal 108.1 I will sing and give praise with the best member I have even with my glory as our new Translation hath it And why my glory Not onely because it was one of the Excellences and Prerogatives of Man above other Creatures that he is enabled to use his tongue to the expressing of his mind but for that it is the Instrument ordained to the setting forth of Gods glory in the advancement whereof the glory of man as Gods principal Creature doth consist Thence it was that the Devil as it were in spight took away from divers the use of the tongue in the days of our Saviour and possessed them with dumbnesse Luke 11.14 that they might not with the tongue give God that service which was due unto him from it And yet to this day he continues his malice for this dumb Devil is rife every where B. B. Hall Cont. in N. J. saith a Worthy of our times He is on the Bench when the mute or partial Judge speaks not for Truth and Innocency He is in the Pulpit when the Prophets of God smother or halve or adulterate their Master's message c. And whilst he stopps the mouths of Christians from these useful and necessary duties required to be by the tongue performed to God or Man the dumb Devil rageth and reigneth This dumbnesse is of dangerous consequence That standing still of the Sun and Moon which we read of Joshua 10.10 Joshua 10.12 gave an occasion of shedding so much blood of the Ammonites Now in the Original it is not siste sol Sun stand still but sile sol Sun be silent as the Margent of your Bibles will informe you he bids them say nothing make no noyse no motion stirr not suppose the Sun to be the Magistrate and the Moon to be the Minister let it be so in your conceptions at present if these be silent and dumb if they command not pray not maintain not God cause Christ's cause and the Churches cause the Case is dangerous and yet it is to be feared much blood hath bin spilt through such silence It is dangerous in all but in those who are in a more especial manner deputed to set forth Gods name declare his truth and give warning to the people it is deadly Ezek. 3.18 Isa 62.6 Tenuisse silentia clerum Isa 56.10 11. Ezek. 3.18 You that are the Lords Rememberancers be not silent saith the Prophet Isa 62.6 Silence is the basest tenure saith one that a Minister can hold his living by Those Priests of old that did not bark were branded for dumb doggs Isa 56.10 yea they were greedy doggs saith he who can never have enough vers 11. no marvail then that they were dumb A bone you know in a
these ways most of the Ancient take Latter writters conceive that by these three years is to be understood the whole time of Christ's Ministery on Earth Preaching and Working Miracles the first three years of his publique Ministery he planted the Gospel in the Land of Jury and in the fourth year thereof he was put to death All which times the Jews continued unconverted And to this time one year more was added which was the time of the Apostles preaching and labouring amongst them which they neglecting going on still in their impenitency were afterwards cut down by the Romans Others are of opinion that our Saviour had an eye especially upon his commings up into the Temple at three several and solemne feasts of the Passover before his Passion One was in the first year of his Publique Ministery of which we read Joh. 2.13 14. John 2.13 14. at which time he found no fruit but buying and felling Oxen and Sheep and Doves in the Temple making the House of God an House of Merchandise A second coming to look for Fruit on that Figg-Tree was in the second year of his Ministery of which we read John 5.1 9. Joh. 5.1 9. and then he wrought that Miracle in healing of a Cripple who lay at the Poole having had an Infirmity eight and thirty years for which the Jews cavil at Him and persecute Him His third solemn going up unto the Temple was that we read of Joh. 6.4 John 6.4 where he taught openly but the People charged him to have a Devil and the chief Priests and Pharisees are angry with their Officers for that they apprehended him not No better Fruit did He find on that Jewish Figg-Tree at His three several comings up to seek for it From this third Passover and solemn Feast the Figg-Tree stood untill our Saviour's Passion which time was the year of this Figg-Tree's reprival in which year it was that our Saviour propounded this Parable to the Galilaeans and then after that this Jewish Figg Tree began to fall the Curse being executed by degrees upon it as God willing you shall hereafter hear more fully And this opinion seems most probable But Lastly Others conceive that our Saviour in mentioning three years alludes only to that in the Old Law Levit. 19.23 24. Leut. 19.23 24. When you come into the Land and plant all manner of Trees for Fruit saith God then you shall count the fruit thereof as uncircumcised three years shall it be as uncircumcised to you but in the fourth year all the Fruit thereof shall be holy to praise the Lord withall There was a Natural Reason of this Law as well as Political The Civil and Political Reason say Divines was for that the first Fruit of Trees being full of moysture and waterish Vid. Willet in loc it was not so wholesome for the People and likewise to restrain them from inordinate feeding on it especially at the first which might breed sursets in them But the Natural Reason was for that a fruit-Tree requires one year to settle the Root after the Plantation in which regard the Husbandman will not suffer a Tree new-seâ— the first year to bear the second year the sapp most commonly runs out in Leaves and Branches and the time of Fruit is not yet come but the third year if there be any hopes of its ferâ—ility and the soyle and season be any thing kindly it beareth fruits and is well loaden This Reason may be admitted albeit the former is preferred now in Reference to us who live under the Gospel and are patted in the Church as in the Vineyard Theoph. in loc By these three years some understand the three Ages of Man Youth Middle Age and Old Age those three Ages which St. John makes mention of and calls upon for fruitfulnesse 1 John 2.12 13 14. 1 Joh. 2.12 13 14. Childhood or Youth Middle age or Man-hood Old age or Father-hood In all these three several Ages God doth come to us and seek for Fruit from us In our Youth Eccles 12.1 Eccles 12.1 In our Middle age by Crosses and Troubles by Changes and Alterations in our Bodies and outward States In Old Age by Aches in our Bones decay of senses by gray haires that are here and there upon us Hos 7. â— Hos 7.9 Others by three years understand many years a certain number being put for an uncertain a definite for an indefinite time and so we shall find that number used in Scripture as 2 Cor. 12.8 2 Cor. 12.8 I besought the Lord thrice that is frequently God doth come to seek fruit of man three years that is many years before he commands him to be cut down God deals with us saith Calvin as the Husband man doth with his Trees who allows time enough for the standing of them and useth all means to make them fruitful which if it prevails not then he cuts them down and fits them for the fire And this Interpretation we may safely follow and from hence lay down this Conclusion God alloweth and allotteth to every Figg-Tree growing in his Vineyard Doct. a due proportion of time for the bringing forth of fruit Or Where he expects fruits he allotteth time sufficient for the producing of it Three years you see the Husbandman bears with this Figg-Tree Time long enough to waite for the proof of it for if the Figg-Tree bear not Fruit the third year it will never bear saith one Had it bin a Nut-Tree or an Olive saith another Cornel. a Lapide Mald. in loc three years had not bin enough to waite But it is enough for so growing and succulent a plant as the Figg-Tree is and three years God alloweth it all which time He waited and made no complaint thereof unto the Dresser nor denounced Vengeance against it that we read of To every Nation to every Church Congregation and Particular Person God allowes a fit proportion of time for producing Fruit albeit to some more to some lesse yet to all sufficient Three years He bore with this Figg-Tree Forty years space the Children of Israel had given them in the Wildernesse an hundred and twenty years He allotted to the Old World for Repentance Heb. 3.9 Gen. 6.3 Ezek. 4.5 Gen. 15.16 three hundred and ninâ—ety years He forbore the Idolatrous Israelites four hundred years were granted the Ammonits and with Antichrist He hath borne above one thousand two hundred years mention is made of the times of the Gentiles Luk. 21.24 Rom. 11.25 Luke 21.24 Rom. 11.25 They had time allotted them to come in and before that time came God bore with them above two thousand years It is evident then that God is not hasty he allowes sufficient time for all He looks not for his Rent before the Day as appears by that we read Math. 21.34 When the time of Fruit drew near saith St. Mathew Math. 11.34 He sent his Servants to the Husbandmen At the season saith St. Mark
no more work to be done whereby it is possible for thee to further or procure the Salvation of thy Soul If grace and mercy be not obtained within the compasse of Time it can never be had when the Tree is cut down it cannot be expected that any more fruit will ever grow upon it Eccles 11.3 As the Tree falls saith Solomon so it lyes if it falls fruitlesse it shall lye fruit esse and as Death leaves thee so will Judgment find thee Oh! what would the damned give think you to be now again upon the Earth in the Land of the Living how many dayes would they willingly spend and that in the most hard and difficult services that they might enjoy but one Year more Nay one Month one Week one Day 's time of standing as they did in God's Vineyard Might Time be carryed to Hell to be fold saith Benardnus de Sena a thousand Worlds would be given for one hours time if they had them to give Should God ask them would you be content to ly in fetters a hundred years in the darkest Dungeon on Earth and there be fed with bread and water Would you be content to be put to the Rack and suffer the most exquisite torments that ever any suffered in the World if you might enjoy on day one Earth or one hour's time so that by the well improving of it you might be within compasse of mercy How readily would they answer That or any thing else Lord that thou wilt impose so that we might but enjoy it And wilt thou be so foolish as now having life continued carelesly to waste this time which being past is irrecoverable Seventhly Consider how God in his just Judgment cutteth off sinners from enjoying the benefit of Time who make no râ—ckoning of it to profit themselves thereby as they ought and might have done according as we find it threatned Psal 55.23 Job 15.32 33 22 16 36 14. Psal 55. Job 15.32 33 22 16 36 14. The meaning is that they shall be cut off before they have attained to that age which they might have attained unto had they improved their time as they might have done and ought to have done David was affraid of this and deprecated it Psal 102.24 Psal 102.24 Take me not away in the midst of my dayes As if he should have said Lord I fear that for ill imploying of my time my life shall be cut off and shortened according as thou hast threatned in Judgment to inflict upon those who spend their time in wickednesse not regarding the worth of time which thou affoardest them for their good Bernard Tom. 2. Quadrag 2. Dom. Quadrag Ser. 17. I have read of a terrible and fearful accident which happened in a certain Village near to the Kingdom of Valentia which however it may seem incredible to us yet having so good and learned an Authour for it I shall relate it to you A young man of 18 years old having bin a very rebellious and disobedient Child and falling into many flagitious courses becoming at last a notorious Thief was apprehâ—nded and after due proceeding was condemned to be hanged in the open Market-place which sentence was accordingly executed on him The young man being dead and â—ill hanging on the Gallows most of the Town being present they perceived his beard to sprout out and much gray haire to grow and his face suddenly to wax wrinkled and withered so that he seemed to the Company to be as one of ninty years of age This accident the Bishop was acquainted withall who then resided in that Village he calling the People together humbly besought God that he would be pleased to reveal unto them the mystery and meaning of so rare an Accident which being done he said thus unto the People You see my Sons that this young man dyed at the age of 18 years who now appears to you full of gray baites as if he were one of 90 yeâ—rs of age and this is that which God would teach you hereby that after the course of nature he was to have attained to the age of Ninty but for his sins and disobedience the Lord hath cut off â—o many of his years as are from 18 to 90 and because this might be made manifest and apparent to all men he hath wrought this miracle before your eyes And this saith my Authour was made known to the Bishop by Revelation O be wary how you abuse the preâ—ent time of life by living in sin and wickednesse Eccles 7.17 Explained Be not over much wicked saith Solomon neither be thou foolish for why shouldst thou dye before thy time that is be not carelesse of falling into any grosse sin he that sinneth leaâ—t sinneth overmuch but yet the goodness of God is such saith Cajetane that he thinks not overmuch of it Cajetan in loc unlesse our negligence and willfulnesse be such as that it carries us from sin to sin into some heynous crime for that cause will God to cut thee off before thy time or as some render the words in a time that is not thine that is before thine Old Age for that is man's time of dying when the time of living according to the course of man's nâ—ture is expired neither feed thy fancy with hopes and promises of time to come saying as some do let me have this day and God shall have to morrow For as Bildad speaks of the wicked Job 18.10 The snare is layd for him in the ground and a trap for him in the way this thou mayest find in thy greatest mirth and jollity Thou mayest be taken suddenly in the trap and be enforced to suffer a sudden overthrow Eighthly Shouldst thou be suffered to live long upon the Earth yet thou must remember that a strict account must be given to God of all thy Time and how thou hast spent it It is a great Tallent that God will without question reckon with us for The Prophet Jeremiah in his Lamentations hath this passage Thou wilt bring the day that thou hast called and they shall be like unto me which words Lament 1.12 however they are propâ—rly to be understood of the Enemies of the Church on whom God would in due time execute those threatnings denounced against them and then their estates should be as sad as the Churches now was Bernard Tho. Aquin. Sap. 5. yet are expounded by some of the day of Judgment who read the words thus Vocavit adversum me Tempus the Lord called Time to witnâ—sse against me and we may make use of that reading For amongst other things whereof we are to be charged and burthened one will be Time and when all Creatures the Devils not excepted shall come and commence their suits against all sottish and senslesse Sinners accusing them and requiring Justice against them for the wrong they did both against the Creator and Creature by abusing them misapplying them and enforcing them against
Tim. 3.5 is verified of our times we have a form of godlinesse an outward profession we make of it but the power thereof is denyed Prophanesse and Irreligion doth every where encrease Iniquity doth abound which is the cause that the love of many is waxen cold One complains thus against Romish transgression Recessit hoc tempore Lex à Sacerdotibus c. Change but the name the Complaint lyes against us Breidenb decan Mog Eccles in suae peregr Hist The Law is departed from the Priest Justice from the Princes Counsel from Senators Fidelity from People Piety from Parents Duty from Subjects Charity from Prelates Honesty from young men Discipline from Clerks Learning from Teachers and Study from Schollars Equity from Judges and Concord from Citizens Fear from Servants Fellowship from the Country Vertue from Nobility Truth from Merchants Chastity from Virgins Humility from Widdows Love from the Marryed and Patience from the Poor Those ever honoured Moral Vertues Patience Constancy Fidelity Chastity and the rest are all become bare names amongst us We have readd of them in Books that once they were but we cannot see them now in practise amongst men such is our withering And is not this an evident signe of our casting forth and rejection as being a People of Gods curse Isa 34.5 David lamented the Churches condition when they saw not their signes Psal 74.9 that is Psal 74.9 Gen. 17.11 Exod. 12.13 31 13. the Testimonies of God's presence and favour in his Ordinances which were for signes to Israel Gen. 17.11 Exod. 12.13 31 13. And have not we like matter of complaint The outward signes remain with us still blessed be his name The word is sincerely taught Sacraments in many places duly administred albeit therein is a great want but His lively and powerly presence in those Ordinances to the converting of People unto God which in former times we have seen and heard of is wanting 1 Sam. 28.6 It was sad with Saul and a soar signeit was that God was angry with him and was purposed to cast him off when in his extreamity he answered him not So it is with that People to whom God continueth his outward Ordinances but without Power Life and Spirit Were there not a casting of us forth it could not be that there should be such a collecting and gathering up of many through Sathans temptations false Prophets seducements and the allurements of this sinful World whereby it comes to passe that men are drawen away from following of Christ and bound up into so many several bundles as there are societies oâ— Sectaries All which being considered we have great cause to lament our present condition and by our tears to endeavour to quench the fire which is kindled against us otherwise we must expect to be cast into it in the end to our eternal ruine for that is a fire not to be quenched Use 2 But as this concerns out Nation in general so give me leave to come nearer to you that lye in your rotten hypocrisie and continue barren and unfruitful under the meanes of grace You hear your Doom and may here read your Sentence Cut it down It is true that one saith Filius Populi hath no Father every Publique Reproof is looked upon as a Bastard none will own it till it be brought home and layd at his own door Let me therefore come nearer home and perswade every one partion larly to deal truly and impartially with his own soul in examining whether he be a fruitful or a barren Figg-Tree as haâ—h bin before directed and if in case thou find thy self to be either barren or unfruiâ—ful in good works or fruitful in evil delude 〈…〉 that thou shalt do well enough in the 〈…〉 there iâ— a sharp Axe and a quick fire that God hath alâ—â—dy pâ—epâ—â—â—d for 〈◊〉 and for alâ— such unfruitful and barren â—â—â—â—foâ—s It is true that Solomon tells us Because sentence against an evâ—l worker is not executed speedily therefore the heart of the Sons of men is fully set in them to do evil Eccles 8.11 Explained Eccles 8.11 Which words I â—nd 〈◊〉 wayes expounded Actively thus The wicked hold on in d ing eâ—â—l because their punishment is deferred Passively â—â—us We see that such as go on in sin go on unpunished and â—eâ—eupon they cease from doing well but the Sentence is given â—ready against â—uch the Execution onely is deferred the senence is a sentence of condemnation published and declared â—â—encence not concealed but made publiquâ—ly known as the Original hath it that none may plead ignorance of it and that if it be possible Repentance may prevent it But in stead of making that Use of God's patience and forbearance the heart of the sons of men is fully set to do evil Of the sons of men that is Lyra. â—aith one Of them who are nourished in carnal sensuâ—llity and are the sons of men and not the sons of God for they improve it better but the heart of the sons of men turneth all to an encrease of wickednesse But let all such remember that the sentence is past already upon them as hath bin said and it shall stand unlesse repentance and amendment of life revokei And aâ—beit it be not fully executed Yet it is put in execution by Degrees as was Adam's sentence executed on him In dying he did dye Gen. 2.17 So soon as ever he had sinned Death began to wound his Body by Hunger Cold Nakednesse losse of Beauty c. So here the sentence hath seased on thee and in being hacked thou art slain It is not the last sand that doth exhaust the Glasse nor the last stroak that doth fell the Oake the Axe is at work upon thee not a Sermon that thou hearest but gives a Chop at thy Root every breathing every denunciation of wrath and vengeance is a sa blow with the Axe and after a while will lay thee flat Yea all things that do befall thee and happen unto thee Every losse is as an Axe every Crosse every Affliction is as an Axe that shall work to thy ruine The very Prosperity is an Axe that will slay thee Prov. 1.32 Prov. 1.32 Rom. 8.28 As all things work for the best to them that love God and are fruitful in good works So all things work for the worst and tend to the destruction of them that love him not and are barren and unfruitful in the works of holynesse How God proceeds and by what degrees he executes this sentence on a barren Professor you have bin shewed Now apply all unto thy self and â—earch thy oâ—n soul whether or not in some degree or other thou art under this curse at least near unto it if not under it It may be that thou art still a frequenter of the Ordinances thou resortest to God's House Thou hearest prayest communicatest with the Children of God But Do those Ordinances speak any comfort and encouragement unto thee Doth God look
amiably upon thee when thou comest into his presence Doth he vouchsafe to meet thee and cause the light of his Countenance to shine upon thee Doth he speak unto thee as he doth unto his Peace Psal 85.8 Psal 85.8 Doth he not rather hide his face from thee and witâ—draw himself his favour and his loving kindnesse insomuch that thou findest no sweetnesse no comfort in the performance of holy Duties no work of his blessed spirit in quickening strengthning comforting of thee If so thou mayst justly fear that thou art already cast forth and spiritually excommunicated from having fellowship with God from Christ and from the blessed spirit of grace and hast great cause to cry out with David Psal 22.1 My God My God Psal 22.1 Why hast thou forsaken me Again art thou not a withered Christian strangely altered in thy Judgment from what thou wert Thou formerly esteemedst the Church of England to be the true Church of Christ Her Ministers true Ministers lawfully sent and called the Word by them taught thou receivedst as the Word of God himself 1 Thes 2.13 Sacraments by them administred as being of Divine institution not of Humane invention but now it is otherwise with thee Thy Mother whose Womb bare thee and whose papps have given thee suck thou now defamest esteemest Her for a strumpet albeit She be thy Mother Her Servants the Ministers of the Word and Sacraments are in thy account Antichristian the Ordinances but Mens traditions and as much good may be got thou thinkest by the hearing of a Cobler or Tinker in a Stable as by hearing any of these Ministers in a Steeple house as thou termest it Are not thy Affections to holy Dutyes growen cold and chill like David in his old age no heat in them 2 King 1.1 Luke 24.32 Thou Hearest Readest Prayest c. but without aâ—â— Life or Spirit In former times thy spirit did even burn within thee and was stirred up with indignation against Swearing Sabbath-breaking and open prophanesse Now thou art of Gallio's temper Act. 18.17 and art come to a state of Neutrality and canst disgest it well enough to hear and see these yea and greater abominations then these And is there not a manifest withering in thy life and whole conversation Thou seemed'st to be strict in thy wayes now art waxed loose and carelesse Thou wert seemingly careful of sanctifying the Sabbath now all care of that is layd aside as a matter meerly ceremoniall Family Duties wholly omitted if not scorned and derided Thy green leaves are withered so that comparing what thou art to what thou hast bin it may be said of thee what the Disciples said of the Figg-Tree that Christ had cursed Mat. 21.20 Mat. 21.20 Good Lord Master how soon is it withered Lastly Art thou not in the number of those that separatest they self from the publique Assembly and joynest to the society of Seducers Hast thou not bin carryed away with Schism or Heresie or some strange fantastical opinion or other and so art bound up in the same bundle with Sectaries as Anabaptists Quakers Seekers and such like and joyned with them as members of their congregated Churches If thou hast not proceeded so far yet expect that this will follow as a just Judgment of God upon thy withering if thou repent not and after such a faggorting and binding up what can be expected but the fire and such withered and dryed Trees will make the fiercest and hottest fire Nah. 1.10 because they are most seared and as fuell fully dry Nah. 1.10 Vse 3 Wouldst thou then be out of fear of this dreadful Sentence as the Apostle speaking of higher Powers then do that which is good Rom. 13.3 and bring forth the Fruit of a godly Life for this sentence is not a terror to the good and fruitful Christian but to the bad and barren Barrenness of the Womb was ever held amongst the Jews for a Curse and a Reproach For a Curse So Michol was punished for her scoffing as Davids devotion and Abimilech was plagued for taking away Abraham's wife from him 2 Sam. 6.23 so saith the Text the Lord had fast closed up all the Wombs of Abimilechs house because of Sarah Abraham's wife But upon Abrahams prayer God healed Abimilech and his Wife Gen. 20.17 18. and his Mayd-Servants and they bare Children Gen. 20.17 18. Give them O Lord what wilt thou give them give them a miscarrying Womb and dry Breasts Hos 9.14 Explained Paraeus in loc saith the Prophet concerning Ephraim Hos 9.14 which words howbeit they are uttered by way of Intercession and not of Imprecation out of affection to that People and not out of indignation against them he preferring the lesse evil before the greater the miscarrying Womb and dry Breast before the bringing forth of Children and nourishing of them up to Idolatry and slaughter yet it implyes that it was a Judgment to be barren albeit far lesse then that which was foretold by the Prophet that should befall Ephraim that he should bring forth Children unto the murtherer that is they should fall under the hand of a murthering Enemy And as it was esteemed for a Curse amongst them so likewiâ—e it was a shame and a reproach as the Mother of the Baptist intimates in that saying of hers Luk. 1.25 Luke 1.25 Thus hath the Lord dealt with me in the dayes wherein he looked on me to take away my reproach from amongst men albeit since the coming of Christ we have not the same opinion of it nor the same reason But the barrennesse of the Womb is nothing being compared with the Curse and Plague of a dry and barren heart albeit by many lesse respected who being barren can cry out with Rachel Gen. 30.2 Give me Children or else I dye but thorgh the Heart be barren of grace and the life of good works upon which death will inevitably follow there is little or no complaint made of that Hannah bitterly lamented the barrenness of her body 1 Sam. 1.7 insomuch that she did neither eat nor drink nor had she any heart to go up unto the Temple to offer sacrifice how then can any barren soul eat or drink with a merry heart being not onely near unto Cursing as the Apostle speaketh but under it as Damocles one of Dionysius his Parasites was under the glittering Sword which hung over his head only by a bristle of a Horse's upper lip as he sat in the midst of his choysest delicates Heb. 6.8 Solomon tells us that a barren Womb is one of the four things that cryes out Give give and is never satisfied Prov. 30.15 16. I would we could add this as the fifth the barren heart Lord God What wilt thou give me seeing I go Childlesse said Abraham to God Gen. 15.2 Gen. 15.2 The want of that did put his mouth so out of taste that he could relish nothing not his Victory mentioned
drowned the Children and was drowned himself Exod. 14.28 and many others wherewith History both sacred and prophane doth abound And for the better discovery God is pleased many times to observe the Circumstances of Place as in Ahab 1 King 21.19 In the place where Doggs licked the blood of Naboth shall Doggs lick thy blood even thine In Tophet where the Idolatrous Israelites sacrificed their Children in the same place shall they be slaughtered Jer. 7.32 So Aristotle tells us of a lewd Son who dragged his Father by the hair of his head to the threshold of the House and was himself dragged to the same place by his Son and in the same manner And sometimes God makes choyce of that time to punish wherein the fault hath been commit ed Ps 78.30 Whilst the meat was in the mouths of the lusting Israelites the wrath of God came upon them saith the Psalmist Psal 78.30 Thus Titus began the siege of Jerusalem Caesar Baron as some have exactly calculated upon the same day in which our Saviour suffered And as the Jews put Christ to death at the Feast of the Passeover So at the same time of the year when multitudes of Jews were met together at Jerusalem to celebrate that Feast according to the Law the Romans came upon them and destroyed both them and their City Our own Chronicles tell us of a great man L. Hastings in the daies of Richard the third who conspired the death of the Queen's Kindred and by indirect means and illegal waies without trial of Law or offence given had fetcht off the heads of the Eaâ—l Rivers and Gray and others executed at Pomfret in the North He at the same time of the year the same day of the Month the same hour of the Day and if curiosity may go further saith one the same minute of an hour as neer as could be guessed after the same lawlesse manner had his head stricken off in the Tower of London Much may be gathered from the Part that is punished or afflicted Jeroboam stretched out his hand to strike the man of God and God strikes that hand of his It was dried up so that he could not pull it in again unto him 1 King 13.4 Gen. 19.11 Jud 6.16.21 Luke 16.24 Revel 16.9 10. Num. 5.21 Num. 25.8 The Sodomites had eyes full of Adultery and Uncleannesse and were stricken with blindnesse Gen. 19.11 So Sampson's eyes were first pulled out which first allured him unto sin Judg. 16.21 That rich Epicure mentioned in the Gospel offended most in his Taste and is tormented in his Tongue Luke 16.24 So were those Blasphemers mentioned Revel 16.9 10. they gnawed their Tongues for pain The Adulteresse's thigh did rott and her Belly swell Numb 5.21 Zimri and Cozbi were thrust through the Belly Numb 25.8 Jehoram was stricken in his Bowels untill they fell out for that he had no bowels of Compassion towards his Brethren but slew them all with the Sword 2 Chron. 21.13 15 19. Nichanor's head and right hand were stricken off 2 Chr. 21.13 15 19. which he had lift up against the Sanctuary 1 Mach 7.47 and wherewith he had blasphemed the God of the Sanctuary 1 Machab. 7.47 The Law was Eye for Eye Levit. 24. Tooth for Tooth Levit. 24. God takes special notice of the offending Member Nor is the Measure of the Punishment to be disregarded God often observes the like measure Mat. 7.2 and proportion in inflicting Punishment Hear what Christ saith Math. 7.2 As we mete to others it shall be measured to us again a Measure pressed down shaken together and running over Reward her saith the Angel of Babylon as she rewarded you In the Cup which she hath filled Rev. 16.6 fill to her double Revel 16.6 It is storied of Caesar that he had undone 23 Countreys and he had 23 wounds given him whereof he died And for the manner Hear what the Prophet speaketh Isa 33.1 Woe to thee that spoilest Isa 33.1 and thou wast not spoyled When thou shalt cease to spoil thou shalt be spoyled and when thou shalt make an end to deal treacherously they shall deal treacherously with thee Exod. 22.22.24 Prov. 1.24 28. 2 Thes 1.6 Jam. 2.13 1 Sam. 2.30 31 32 33 34 35 36. So Exod. 22.22 24. Prov. 1.24 28. 2 Thes 1.6 Jam. 2.13 Wee might abound in Examples I shall trouble you onely with one Instance more and that is in Eli in every parcel of whose Punishment his Fault and God's Justice in punishing of it was made conspicuous 1 Sam. 2.30 c. First His Sons despise God and God leightly esteemes them Secondly Old Eli was indulgent therefore not an old man of his House shall be left ver 31. Thirdly His Sons were enemies to God in the profession and therefore he should see an enemy in God's Habitation ver 32. Fourthly He punished not them therefore they should live to punish him to consume his eyes and grieve his heart ver 33. Fifthly He preferred their life to his Maker's honour therefore they shall dy in ignominy and with dishonour ver 34. Sixthly He abused his Authority with connivence and therefore God would translate it to another who should use it better ver 35. Seventhly Forasmuch as his Sons were so sawcy as to take the meat from off God's Trencher therefore his Family shall be brought to begg a morsel of Bread ver 36. Eighthly and Lastly For that he neglected to take vengeance on their iniquities therefore God would punish both him and them 1 Sam. 3.11 15. and that severely cap. 3.11 12 13 14. Thus as God puisheth alwaies de condigno so sometimes de congruo in analogo He alwaies punisheth Sin in some kind and sometimes in its own kind according to that of the wise man Prov. 14.14 Pro. 14.14 The Backslider in heart shall be filled with his own waies And this he doth that mens punishments may be as Glasses wherein their sins may be seen more clearly if not for their Repentance yet for the warning of others And sometimes God is pleased to punish Sin with contrarieties Simeon and Levi were united and combined in the Sin of Murther therefore they shall be devided and scattered in the Land of Israel Gen. 49.7 Gen. 49.7 Thus God punished the Pride of the Daughters of Zion In stead of sweet smell there shall be a stink in stead of a Girdle a Rent and in stead of well set haire baldnesse and in stead of a Stomacher a girding of Sack cloth and Burning in stead of Beauty Isa 3.24 Jam. 5.2 Luk. 15.13 16. Isa 3.24 The covetous man's Riches shall be corrupt and his Garments moth-eaten Jam. 5.2 The Prodigall's wastefulnesse is followed with want and beggary Luk. 15. Drunkennesse and Epicurism he punisheth with Famine and a thin Vintage Joel 1.9 10. Joel 1.5 10. And thus we may find some proportion in the disproportion that is betwixt the Sin and
But how can this be Indeed those that are good are peaceable and harmlesse as Hamor and Shechem confessed of Jacob and his Family Gen. 34.21 So it was foretold of times of the Gospel Isa 11.9 they shall not hurt nor destroy in all my holy Mountain Ge◠34.21 Isa 11.9 but this is not enough That which God saith of Abraham is likewise true of every Child of Abraham Thou shalt be a Blessing Gen. 12.2 Gen. 12.2 A Blessing to the soyle on which thou growest and place where thou livest seeking the good thereof as did Mordecai Esth 10.3 he sought the wealth of the People Esth 10.3 'T is contradictory to speak thus of thee that art a professed Christian that thou art a harmlesse man but good for nothing for if thou art not profitable in thy place harmlesse thou canst not be inasmuch as thou cumbrest better Plants and drawest away the nourishment from them which would make to their growth and with the wan and withered Vine in the Poet Uvaque liverem conspectâ ducit ab uvâ. Juve Sat. 1. thou takest away the fresh colour and sapp from the Vine that growes by thee And when such as thou art are grubbed and stubbed up removed from their station rooted out of the Church and Nation so little cause will there be of grieving and mourning for it as that there will be great cause given of Joy and rejoycing So Solomon tells us when it goes well with the righteous the City rejoyceth Pro. 11.10 and when the wicked perish there is a shouting Prov. 11.10 And great cause there is why God's People should rejoyce and sing thereat For when a corrupt Magistrate is removed there is some hope that a better will be planted in his room when an ignorant or corrupt Minister is cut up that one more laborious and painful will succeed him when Bastard Plants are stubbed up by the Roots there is hope that the Lord of the Vineyard will replenish it with good Trees Seldome comes a better saith the old English Proverb it is a true one but we do not say that never comes a better It sometimes yea many times so happens that a better succeeds in the room of a bad one but whilst the room is supplyed by a bad one a better comes not as before was shewed Not is it onely a thing to be joyed in but wished for I would they were cut off that trouble you saith the Apostle Gal. 5.12 Gal. 5.12 which Cutting off some understand of the Censure of Excommunication but better they who understand it of some temporal Judgment whereby the Church might be ridd of them the like may be wished to the end that the Church might flourish Not that we ought simply to wish the death and destruction of any but the removing of such corrupt Plants as poyson the hopes of Generations to come And to this may all God's People give their assent and say Amen Wherefore Vse 3 Be we exhorted and prevailed with every one of us in our places to be useful and profitable Let no man seek his own 1 Cor. 10.24 bus every man another's wealth saith the Apostle 1 Cor. 10.24 There are a company of Lubbers in the World whose greatest care is to eat drink and live at ease and that not onely of the rude Rabble of the dreggs of the People but men of high Rank and Quality who glitter in external Pomp and flaunt it out in Bravery Ps 104.26 Jer. 2.24 spending their time as the Leviathan doth in the Sea in sport and pastime or as the wild Asse doth in the Wildernesse in snuffing up the wind employing their wits about nothing so much Rom. 23. as in making provision for the flesh to fulfill the lusts thereof They live in such a sensual and unprofitable sort as that we might well doubt whe her they had any living Souls in their bodies at all Dr. Sanderson 4 Ser. ad pop p. 367. were it not barely for this one Argument saith one That their bodies are a degree sweeter than Carrion their Souls like Salt keeping their carkases from stinking Good they do none they are but like a Cypher and keep a place but are of no worth Or like a Counter on the Table staying in the World to fill a Number and when it falls down there wants one and so an end They passe out of the World as the Hand passeth out of the Bason of Water which may be somewhat the fouler for washing in it but it retains no other impression of its having been there whose Epitaph may be that which as I have read was made of such another idle Spectatour of the World Here lyes He was born and cry'd Liv'd threescore years fell sick and dy'd But the not you such lest you cry out one day with Severus Omnia fui Carion in Cron. nihil profui I have been all things and yet have done no good at all David counted it a great Affliction that in the time of his Banishment Ps 31.12 he was like a broken Vessel Psal 31.12 that none could make any use of Without Question the poorest Servant or Drudge that is may have more comfort in his estate being diligent and faithful in his place than the greatest Gentleman or learnedst Schollar can have of theirs in case they do no good with those parts and abilities which God hath entrusted them with I beseech you therefore as you tender your own good and comfort both in life and death and at the last day of Judgment be usefull and profitable every one of you in your Relations and Callings Be as the Olive and Figg-Tree delighting God and Man with your Fruit cumber not the Church with a barren life and profession forget not that a barren life administers matter of Reproach Against the Husbandman whose care or skill comes hereby to be questioned Against the Root whose life and power is hereby suspected Against the Branches who are hereby scandalized Nor is there any such stumbling block in the World as an unprofitable and fruitlesse Christian When the Philistins shoured against Sampson it is said that the Spirit of God came mightily upon him so that he brake the cords wherewith he was bound Judg. 15.14 Jud. 15.14 To hear the clamour of the World against barren and unfruitful Professours should stir us up to fruitfulness Offences will come Mat. 28.7 but woe be to those by whom they do come But if you be fruitful in your Relations and Callings you shall have the Prayers of many in your health in your sicknesse all the Town will pray for you that God will blesse you with long life and restore you to health you shall live desired and dy lamented Jehojada was honoured at his death because he had done good in Israel 2 Chron. 24.16 And this God will remember at the last day 2 Chro. 24.16 And so we have done with the
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
Law But we have heard from you before Object that Faithful Ministers seek the People's good and not their own gain Now what is this but to take from their People what they work hard for and to seek theirs rather than them In requiring Ty hes they seek not yours but their own Resp and that which they have as good a Right and Title unto as any one can shew for any state of Land he hath and better as being First more Antient and Secondly by a firmer Charter for besides the divine primary Right which is by assignation from God himself they have a Secondary Right thereunto by Donation and Grants for many hundrees of years and long before the Conquest confirmed by Lawes and Constitutions of this Kingdom and others throughout all Christendom ever since the Christian Faith flourished Secondly Nor may he justly be esteemed covetous who asketh his own but he is covetous and injurious both who deteineth the good from the Owner Pro. 3.27 Gen. 28. Judah exclaimeth against the Incontinency of Thamar but who was most faulty Thirdly In calling for that which is devoted to God and his Worship they seek not your Riches but your Righteousnesse not your wealth but your well-doing as Augustine â—peaketh in this very case they seek the wealth and happinesse of your Persons of your Estates of your Posterity of the whole Church of God for all are endangered by deteining and keeping back the Minister's maintenance and he himself is thereby much wronged which is the second Particular that I promised to inform you of Needs must it be a wrong and a great wrong too to withhold their dues for as much as they are part of the wages which God hath allotted them for their work Hear what St. James saith to the Poynt Jam. 5.4 The hire of the Labourer Jam. 5.4 which is kept back by fraud cryeth in the ears of the Lord of Hosts which Phrase is used in heinous and horrible sins No sin but comes before the Lord c. yet to note the horrour and hey nousnesse of some sins above other the holy Ghost is pleased to use this expression that they cry unto the Lord as did Cain's blood Gen. 4. And God hears the Cry of this sin and hath denounced a heavy Woe against it Jer. 22.13 Jer. 22.13 Woe unto him that useth his neighbour's Service without Wages and giveth him not for his work That Woe is a Milstone as small a word as it is hung about the Neck of him that is guilty of it yea better a Mistone were about his Neck than that Now to reason from the lesse to the greater then If it be such a crying sin to with hold the wages of such as reap down the Corn in your fields and if it lay us open to so heavy Judgments to use our Neighbour's service without wages and not giving him for his work What is it then think you to defraud these spirituall Harvest-men of their wages and to with-hold from them that which you are commanded both by God and Man to pay them There are three sorts of Persons that this concerns most especially by whom the Minister sustaineth much dammage in his wages The First are our Lay Impropriators The Second Corrupt Patrons The Third Unconscionable Parishioners and Tythers The Aâ—lenation of Church Livings by Impropriations is a great and crying sin the bane of the People and the blemish of out Church as one speaks truly for whereas the whole number of Parish Churches in England and Wales Camd d. Brit. p. 162 at this day is 9248 of them 3895. are impropriated saith Camden I will not spend time about this having spoken more fully of that sin elswhere See my Exposition on Luk. 10.15 p. 168. I shall onely at present acquaint you with a passage or two concerning them which we find in that Bill of Complaint which was put up to the Parliament in the daies of Edward the VI. by on Roderich Mors who bewailing the want of Preaching in this Kingdom especially in such Parishes where the Tythes are impropriated hath this Passage If a man say to the Farmer Why have the People no Preacher seeing you receive the Tythes and Offerings They will answer We have hyred the Tythes of this or that Lord who is the Parson or Vicar and him we pay for them Well then I say unto thee my Lord Parson or Vicar Thou dost wrong to have Parsonages and Vicarages to have the tenth-Pigg Lamb Goose Fleece and so of all other things seeing thou art no Minister nor Priest of Christ's Church nor dost any office of a Parson or Vicar but poll and pill What canst thou say of thy self my Lord Parson or Vicar Thou wilt say peradventure The King gave me the Abby and all that bâ—longs thereunto which was given him by the Parliament therefore if thou speakest against my being a Parson or Vicar though I neither preach nor teach nor yet procure any to do it for me thou art a Traytor For this is the 13 Article of our Creed added of late that Whatsoever the Parliament doth must needs be well done But how can you my Lord Parson defend your self if a man should bring this Argument against you and prove you all Thieves that have Parsonages and Vicarages in your hands and cannot preach Christ saith John 10.1 Joh. 10.1 He that entereth not into the sheepfold by the door is a Thief and a Murtherer but you entred in another way and not by the Door Christ is the Door but you say that you entred in by an Act of Parliament and that is not Christ therefore you are Thieves and Murtherers If this Argument be not strong enough What say you by this All they that come before me saith Christ are Thieves and Robbers But you came into the Sheep-fold before Christ therefore you are Thieves and Robbers To come in before Christ is to be a Parson or Vicar before Christ sends him and you come in before Christ sends you for he sendeth none to be Shep herds but such as he knoweth to be able to feed his Flock therefore he never sent you for he knoweth you to be unable to do that Office And thus to conclude you are Thieves and Robbers For a Thief cometh not but to steal kill Wherefore give over the Parsonages unto learned men and enter not into other mens Vocations to rob the Minister both of his Office and Living that you be not punished of God But if ye will needs be Parsons and Vicars and carry away the profits you must have also the pains that belong to such Parsons as you be Hear what Almighty God saith to you my Lords who will be Pastors and Parsons Ezek. 33. It I say unto the wicked Ezek. 33. Thou shalt dy the death and thou speak not unto him to keep the wicked from his way the wicked his own self shall dy in his wickednesse but his blood
without doubt all do Sometimes of things improbable 1 Joh. 2.1 if not impossible as Math. 16.26 If he shall gain the whole World Math. 16.26 a thing very unlikely But here it is spoken Doubtfully yet supposing a Possibility If it bear fruit well Suppositio nihil ponit in esse He comes with an If and doth not absolutely conclude it yet he hopes the best It is possible it may be so and probably it will be so after his farther pains taken with it and God's patience in for bearing it it may bear fruit So then Where the Dresser's diligence accompanies the Owner's Patience Doct. there is hope even of the most barren Figg-Tree Such as have lived a long time unprofitably and unfruitfully are not hopelesse so long as God is patient and the Minister diligent in doing of his Duty Three years this Figg-Tree had stood in the Vineyard and no shew nor sign of Fruit in all that time yet the fourth year there is some hope if God would be pleased to let it stand and the Dresser take pains in Husbanding of it else to what purpose did the Dresser make Intercession for it Many of those Jews who heard Christ preach frequently and saw the Miracles which he wrought yet continued barren all the time the whole three years of Christs Ministration yet their case was not desperate for the fourth year through God's patience and the Apostles diligence many of them were converted upon two Sermons that St. Peter preached many of them that heard the word believed and the number of them was about five thousand Acts. 4.4 Acts 4.4 It cannot be imagined but that many of these if not most had heard the powerful Sermons of Christ many times before which may be gathered by that we read Luke 19.48 Luke 19.48 21 38. 21 38. All the People that is great multitudes in a manner all saith the Evangelist came to the Temple to hear him and were very attentive St. Paul had long lived a Pharisee before his Calling all which time he was not without the means for he had heard St. Stephen disputing against the Libertines and Cyrenians Act. 6.9 7.58 Act. 8.1 3. Acts 6.9 and that excellent Sermon which he preached Chap. 7. he was present at as appears by that we read ver 58. and yet he remained still a Pharisee and a bloody Persecutor of the Church Act. 8.1 3. Yet after this he was deeply humbled and converted and of a persecuting Saul became a preaching Paul and was so richly loaden with the fruits of Holiness as that he came not behind the best and fruitfullest Figg-Tree in the Vineyard of the Lord. And that Parable which we have Mat. 20.6 may make for the Confirmation of the Poynt delivered Mat. 20.6 At the eleventh hour of the day some were found standing idle in the Market and were called as well as others at the third the sixth and 9th hour There is a saying Nullum Tempus occurrit Regi Reas no time excludes the King's Plea It is true in this Case Preachers must call at all times God calls at any time No time can be prescribed against him The Wind bloweth where it listeth Such is the Work of the Spirit Joh. 3.8 John 3.8 Conversion depends wholly upon God's good Will and Pleasure Of his own Will he begets us by the Word of Truth James 1.18 The Word is the Instrument of our Regeneration not Physicall but Morall Jam. 1.18 as if the power to regenerate were included in the Word read or preached as vertue to heal is in a Medicine therefore all are not regenerated that are partakers of the means But it is a Morall Instrument for it pleaseth God to use it in this Work and to joyn the powerful working of his Spirit with it as in the next Poynt shall be more fully declared And it is a good sign that God hath some to call and bring home to himself in that place that he giveth or continueth the means unto Acts 18.9 Act. 18.9 10. 13. But that it may appear that the Blessing is from him he is pleased to take his own time for making the means effectuall Should all God's Elect profit by the means so soon as ever they injoy them the Glory of the Work would either be ascribed to the means or to some good inclination that is in our selves and not unto the Lord. Use 1 From hence we that are Dressers in God's Vineyard may receive great encouragement to hold on in our Ministerial labours albeit we see little good wrought in our People for the present we digg and dung one year yea the second year yea the third but those Trees we take pains withal receive no mending They thrust away Grace and Mercy offered as it were with both hands will not be reclaimed from their sinful courses yet may we not judge their Case desperate or conceive them to be past hope Aug. in â—sal 55. Augustine speaks excellently to this purpose Noli dicere Do not say What will God ever mend such a man so wicked so perverâ—e Noli desperare Do not despaire look to Him to whom thou prayest thou seest the greatnesse of the Disease thou seest not the power of the Physitian still let us go on with our work and follow that diligently In all labour saith Solomon there is profit Pro. 14.23 Prov. 14.23 It is a Plant that will prosper in any soyle a Seed that takes in any ground for God hath given labour and our Labour more especially this Blessing to encrease and multiply Our labour in the work of the Ministry shall not be lost a Blessing first or last will certainly attend it This the Sons of that Husbandman found true who being told by their Father lying on his death-bed that he had left store of Gold buried under ground in his Vineyard fell after his death to digging delving about the Vines in hope to find out the Treasure and albeit they found not what they looked for yet by stirring the Earth about the Roots of the Vines they gained a great Vintage that year beyond expectation Thus it falls out in the labours and travels of our Calling Albeit alwaies we meet not with that profit which we expect yet by our constant pains and diligence we shall so manure the hearts of some of our hearers as that in the end we shall find a fruitful Crop to our endlesse comfort both in the Salvation of their and our own Souls 1 Tim. 4.16 In so doing thou shalt both save thy self and them that hear thee 1 Tim. 4.16 Wherefore Harken we to the Counsel that Solomon gives In the Morning sow thy Seed Eccl. 11.6 and in the Evening with-hold not thy hand for thou knowest not whether shall prosper either this or that or whether both shall be alike good Eccles 11.6 Preach we in our young Age preach in old we know not in what Age of
Children And multitudes cast over the Walls into the Ditches of the City for that the Earth could not contain their Dead Which when Titus saw and that the putrefaction swamm upon the brim of the Ditch he lifted up his eyes and hands to Heaven and with a deep sigh he called God to witnesse that it was not his cruelty but the Judgment of God upon them for their Impiety Jerusalem being brought thus low with Sedition Famine and Pestilence was now ready to become a prey unto the Enemy who perceiving that the Jews did not appear upon the Walls as in former times caused his Engins of battery to be brought and at length with great difficulty won one Wall and then another at last a third He took the Tower of Antonia and there placed a Garrison And the North-Gate which they burnt down with fire They made a breach into the Temple and first fired the Gate of it which was all covered over with Gold and Silver Then the Soldiers three Days after fired the Temple it self which was seven years a Building and which Titus would fain have saved for the sumptuousnesse of it but could not After this he won the lower City whereof Johannes Giscalenus had the Command to whom he before had made a speech gently entreating him to leave off his Rebellion and the City should be spared and no more outrages committed but it little prevailed whereupon in a rage he gave the signal to his Souldiers who with Fire and Sword consumed it and within a short space after took Giscalenus alive whom he reserved for a more cruel death The inferiour City being thus taken and destroyed he began to batter the Walls of the upper City which within the space of eighteen dayes after with great labour and skill he layd flat to the Ground wasting all with Fire and Sword sparing neither Man Woman nor Child not leaving one stone upon another Only the three Towers which were built by Herod viz. Hippicus Phaselus and Mariamxe which were all of shining marble were left standing that future Ages seeing the statelinesse of those Buildings might judge of the rest But these were also destroyed afterwards by Adricanus Caesar Thus the Land of Jury with the famous City Jerusalem which was the glory of the World Joseph de bello Jud. lib. 7. c. 17. Euseb Hist Eccles lib. 3. c. 7. See Euseb Eccles Hist lib 3. cap. 6. dead in sin and trespasses became a Carkasse or smelling Carrion and so fit to be a prey for the ravening Eagle An innumerable company dyed by Famine and Pestilence by Fire and Sword ten hundred thousand And besides those dead Fame Morbo Ferro by Famine Sicknesse Sword there were to the number of 7900 taken Captive others said many more 7000 were sent into Aegypt the properest and most able were reserved for Triumph many were distributed through the Provinces some were slain by the Sword and by wild Beasts for publique Spectacles and those that were 16 years of Age and under with many others Caesar sold thirty for a penny Seven times before had Jerusalem bin besieged as in the Old Testament we may read First by Shishak King of Aegypt 1 King 14. 1 King 14. 2 King 4. 2 King 18. 2 K ng 19. 2 Chron. 33.11 2 King 24. 2 King 25. Secondly by Joas King of Israel 2 King 4. Thirdly by Reshim King of Aram 2 King 18. Fourthly by Senacherib King of Ashur 2 King 19. Fifthly by the Assyrian in the time of Manasses 2 Chron. 33.11 Sixthly by Pharoah Necho in the time of Jehojakim 2 King 24. Seventhly in the time of Zedechiah by Nebuchadnezzar 2 King 25. That desolation was fatal but not final Divers times the Axe hath bin layd to it but never to the Root of this Figg-Tree till now so as to be utterly cut down and cast off and made a Reproach and Curse amongst all Nations as they are at this Day wandring like Vagabonds in all Countryes and made slaves to all Nations even to the Mores Barbarians and Turks bringing upon their heads that imprecation of theirs His blood be upon us Mat. 27.25 and upon our Children which hath lyen on them for 1600 years and yet lyes upon them Insomuch that some Jewish Rabbins entering into a serious consideration of this their last and greatest Calamity that ever befell them together with the continuance of it and casting wiâ—h themselves what sinne might countervail so heavy a Judgment have in the end concluded that it can be no other then the rejecting of the Messiah and shedding of his blood which cryeth to Heaven for this Vengeance on them and certainly if all Circumstances be observed it will appear evidently that Divine Justice did not onely make eaven reckonings with them in every particular of our Saviour's sufferings but also kept the precise Day and place of payment beginning first with Galilee Christ's own Country the place where Christ first preached the Gospel of the Kingdome and declared the Power of his Deity by many Signs and Wonders but because his Countrymen shewed least respect unto his Person and gave least credit unto his Doctrine it so fell out by the just Judgment of God that the Galileans first smarted for their unbelief the whole Country being spoyled and wasted by Vespatian Then for the time that he besieged Jerusalem which was at the Feast of the Passover at which Feast Christ was Crucified Baronius yea even on the same Day that our Saviour did suffer did the Siege begin in the same Place for from mount Olivet did Titus view the City whence our Saviour had viewed it and wept over it There the Authors of Christ's Death suffered a most just revenge where he but eight and thirty years before had suffered And whereas his Blood was sold for money the Blood of many of them was shed for money Divers of them flying for their safety being taken by the Romans had Gold found in their Excrements which for madnesse they had swallowed down that the Enemy might not have it which the Soldiers hearing and supposing all the Jews had bin full of Gold through covetousnesse of that gain in one Night killed 2000 of them ripping up their Bellyes and searching their intrals for it Thirty pence Christ was sold for so thirty of them were sold for one piece of Silver who bought his life for thirty pieces of Silver The Death which they put Christ unto was the Death of the Crosse they hang him on a Tree And that was repayed in kind and with advantage for so many of the Jews were crucifyed on the Walls every day by the Romans whom they took as they issued forth that they wanted in the end Crosses for men's bodyes and Trees to hang up any more upon Thus we find it true that the Apostle speaks 1 Thes 2.16 1 Thes 2.16 Wrath is come upon this Nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the utmost even to perfection as