of the Lord is not before their eyes Such like querulous notes do abound And Secondly For such like Neglects and Omissions sad threatenings are frequently denounced against a People He that brought not the offerings of the Lord in the appoynted season Numb 9.13 Judg. 5.23 Jer. 10.25 48.10 should be cut off c. Numb 9.13 Meroz must be cursed for not helping the Lord against the Mighty Judg. 5.23 Yea whole Nations are threatened for not calling on Gods Name Jer. 10.25 Let him be who he will be He is lyable to the curse that doth the work of the Lord negligently Jer. 48.10 Thirdly For very Omissions men have bin not only threatened but punished severely As may appear in sundry Instances It was the not believing of God that kept Moses from entring into Canaan Numb 20.12 The not Circumcising of his Son Numb 20.12 Exod. 4.24 25 1. Sam. 3.13 1. Sam. 15.8 Deut. 23.4 Mat. 22.12 13. Math. 25.10 11. Vers 25. Vers 41. Mat. 3.10 7 13. had like to have cost him his life Exod. 4.24.25 Eli's not reproving his Sons lost him the Priesthood 1 Sam. 3.13 and the not slaying of Agag that lost Saul his Crown 1 Sam. 15.8 Moab and Ammon were bastardized and banished the Sanctuary to the tenth generation for an Omission because they met not Gods Israel with bread and water in the Wildernesse Deut. 23.4 It was the want of a wedding Garment that exclused the Guest from the wedding Supper Math. 22.12 13. For want of Oyl the foolish Virgins could not enter with the Bridegroom into the Bride-Chamber Math. 25.10 11. And the not imploying of his Masters Talent that cast the evil Servant into fetters Math. 25.25 and the not Visiting Cloathing Feeding of Christ's members that will condemn the World Math. 25.41 In a word every Tree that brings not forth good Fruit shall be hewen down and cast into the fire Math. 3.10 7 19. Reas 1 Sinful Omissions are not to be looked upon as bare Negations and Privations but as breaches of a Positive Law which commands the contrary we are not only commanded by God to abstain from evil but commanded to do good Every Negative includeth the Affirmative as every Affirmative doth the Negative This evidently appears by that Exposition which our Saviour gives of the Law Math. 5.37 c. Mat. 5.37 So that there is the like Reason of not doing good and of doing evil either way the Law is transgressed and against the one Deut. 27.26 as well as the other the curse is denounced Deut. 27. vers 26. The breach of the Negative brings Death and want of Obedience to the Affirmative excludes from Life Secondly Omissions proceed from Original corruption for it is that which makes us unapt for good and to leave undone what the Law requireth of us and being a fruit of Original corruption there cannot but be a great deal of guilt and iniquity in them Psal 51.5 Psal 51.5 David accounteth his Original sin as the corrupt fountain of all his impurities and he makes way to it with an Eccè Behold I was shaken in iniquity and in sin did my Mother conceive me Job 14.4 Verba Pelagii ut sine virtute â—a siâ—e vitio prâ—creamur anteque actionem propriae voluntatis id solum in homine est quod Deus condidit Rom 7.18 19 20 23 24 25. Now who can bring a clean thing out of an unclean Job 14.4 The Pelagians long ago denyed any such sin as Original or Natural corruption affirming that as we are begotten without Virtue so without Vice and before the acting of our own wills that onely is in man which God made Augustine took this heresie to task and very learnedly confuted it albeit it is since revived by the Anabaptist But not David alone but St. Paul likewise chargeth his Omissions as well as Commissions upon his corrupt nature Rom. 7.18 19 20 23 24 25. Thirdly And do we not professe our selves to be the Servants of the most high God now that Servant that will not do what his Master requireth of him what doth he else but despise and contemn his Master Not to obey is to disobey Nor will we take it well from our Servants if they should spend their time in idlenesse and doing nothing or excuse themselves in telling us that they have not plotted with Theeves to Rob us and Spoil us not set our house on fire nor served those who were our enemies c. We expect more from Servants then so we hire them to follow our work and do our businesse and not to sit still and forbear onely doing of us any mischief they are to do us good as well as no hurt It is true the best of God's Servants omit many things out of ignorance and frailty that God requires but a continual neglect and omission of open and enjoyned dutyes proclaimes open contempt Let us now apply this to our Use There are many that please themselves with a kind of Negative Divinity Use who may be awakened by this Doctrine A company of simple Ideots there are who blesse themselves in their harmlesse life they do no man any wrong they cannot be taxed with any grosse crime Luke 18.11 they are no Extortioners Vnjust Adulterous c. And it were to be wished that more amongst us could say so and that there were more civil righteousnesse and honesty amongst men than is Athanasius sometimes wished that there were more Hypocrites in the Church in regard that publique sins were more infections and offensive So say I in this Case But yet let such Negative men know that all this they say is not enough Isa 1.16.17 Psal 34.14 Rom. 20.9 Luke 16.15 Mat. 5.20 nor will it bring them to Heaven Ceasing from evil is but one step thither doing of good is the other which must necessarily follow if thou expectest Salvation That Pharisee whose outside onely had a fair shew his inside being full of filthinesse sounded the Trumpet of his own praise not onely for the Omissions-of evil but also for the doing of good Luke 16.15 whose righteousnesse if we exceed not we cannot enter into the Kingdom of Heaven Math. 5.20 And yet what aboundance of dead soyl may be found amongst us which brings forth nothing Idle wretches that sleep out the time of grace albeit their damnation sleep not who return all Heavens Raine and influence with a naked and neutral acceptation no way answering the Sender's hopes A barren Earth we call an unthankful earth a barren Heart is no lesse an unthankful heart as in the former verse you have heard Use 2 The best of us have great cause to be much greived and humbled before God for our omissions and neglects that we have bin no more fruitful in our places and diligent in our Callings that we receive no more good from the means of grace Dan. 9.6 10. then hitherto we have done Daniel bitterly laments this
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
before not his Riches no nor those promises made unto him all seemed to his pallate but as the white of an Egg without taste Job 6.6 wanting a Child Come thou thus to God that hast a barren soul Lament thy condition say Lord Thou hast given me the things of this life in a plentiful and abundant measure I have Health Wealth Plenty of outward things But what will all this do me good whilst my heart is barren of grace my life of holinesse Never leave importunate craving till thou findest twinns of grace striving in the Womb of thy Soul Gen. 25.22 And so we have done with the Act we come now to the Object It Cut it down This Figg-Tree of my own planting sett in my Vineyard c. The People of the Jews were a mighty People dearly beloved of God And Jerusalem was the place where he had chosen to dwell for ever Psal 87.2 132 13 14 122 3 4 48 12 87 3. A strong City it was well fortified with high Walls and strong Towers and Castles Amongst the Citizens were many wise heads stout hearts strong hands Glorious things are spoken of Jerusalem the City of God Yet all this could not exempt them from the Axe of Vengeance down they must thence we are taught that No outward Priviledge can secure a sinfull People from the stroak of Vengeance Doct. Every Tree that bringeth not forth good fruit saith St. John is hâ—wen down and cast into the fire Mat. 3.10 Mat. 3.10 Let it be a Cedar of Lebanon A goodly Cypresse A sweet Olive A Vine A Figg-Tree no matter what if barren hewen down it shall he as well as the Tâ—orne or Bâ—amble God respects neither greatnesse nor goodnesse not excellency nor beauty nor any outward thing whatsoever The Axe hath no eyes it strikes as the hand guides it God judgeth without respect of Persons Read Isa 2.10 18. Isa 2.10 18. there you find that there is no avoyding of his Judgments the Rocks cannot hide nor can any shrowd themselves within the Earth from his Vengeance His Judgments shall seise upon every one that is proud and lofty upon all Cedars as well as Shrubbs nor will high Towers and strong Forts any whit availe to keep off the stroak of the Axe they shall be layd to the ground Deut. 28 59 63. Isa 1.24 Jer. 7.13 14. Math. 23.38 Ezek. 21.26 Explained Many such like threatenings we have Deut. 28.59 63. Isa 1.24 Jer. 7.13 14. Math. 23.38 I might produce many Instances hear what God saith of Zedekiah and of his Kingdom Ezek. 21.26 Remove the Diamond and take off the Crown c. that is take the Kingdome from that trecherous Prince he shall not Rule any more Jechoniah who is now unregarded shall be exalted and Zedekiah who is now exalted shall be brought low and concerning the Kingdom of Israel and Judah I will utterly overturn it so that it shall not be erected any more untill the Messiah come whose right it is and to him I will spiritually give it And of Jechoniah the son of Jehojakim King of Judah God saith Though he were as near and as pretious to me as the signet on the right hand useth to be to him that weares it Jer. 22.24 yet saith God I would pluck him thence and cast him away into Captivity Jer. 22.24 As if he should say You may think his nearnesse to me and my affection to him may preserve him in his place and power but be not deceived for as I live saith the Lord I will pluck him thence God is as resolute as Saul when he had bound the People not to eat till night As I live though it be done by my son Jonathan he shall dye 1 Sam. 14.39 I shall content my self with making some brief Use of this Point and so passe it God hath done much for this Nation and graced it with high Priviledges and rich Prerogatives wherein we seem to outvie the felicity and pride of any other Nation Of all the Trees in the Garden we seem to be the Vine Of all the Flowers in the Field we are the Lilly and the Rose And what Priviledge had Jerusalem that we may not glory in the like or in a better kind Yet all our Priviledges will not exempt us from wrath in case we go on in our wickednesse but aggravate it Was Jerusalem not spared that chosen City and Empresse of the Nations and can we imagine that we shall escape Art thou better then populus No saith God to Ninevie that was scituate among the Rivers Nah. 3.8 9 10. that had the Waters round about it whose Rampart was the Sea and Her Wall was from the Sea Aethiopia and Aegypt were Her strength and it was infinite Put and Lubim were Her helpers Yet She was carryed away She went into Captivity Nah. 3.8 9 10. Truly the same may be said to us Is our State safer or more secure then Athens or Sparta or Babylon or Troy or Ninevie or Jerusalem Or is our Church more glorious or more renouned then were those 7 famous Churches of Asia Ephesus Smyrna Pergamus Laodicea Philadelphia Sardis in the midst whereof God is said to have had his walk yet for their sins Rev. 2.5 the Candlestick is now removed from them and those glorious Churches are now become a place for the Zum and the Ohim Isa 13.2 1. the Satyres and the Scretch-Owles to lodge in They are become cages of unclean and loathsome Birds overspread with Turcism We are too prone to put our trust in some outward Priviledge or other as the Jews did in the Temple wherein they most gloried Jer. 7.4 5 9. Jer. 7.4 but this is to trust in lying words as the Lord tells that People vers 8.9 whilst they lay in the guilt of manifold transgressions and came into his presence with wicked dispositions and hollow hearts which God took great notice of it was not the crying up of the Temple of the Lord that would profit them when they had polluted it and prophaned it And therefore he sends them to Shiloh where the Ark of God was for some time and wills them to look back to that place and consider whether the presence of the Ark which indeed was it that made the Temple holy did shelter it from sorrow and desolation verse 11. Nor should it shelter that Temple wherein they so much gloryed nor did it O my Beloved let us not delude our selves in trusting to any outward priviledge whatsoever not to those spiritual priviledges that we have yet continued that the Doors of the Temple yet stand open unto us that we have zealous and faithful Ministers yet amongst us who stand on their Watch-Tower and give us warning Indeed God is not so wholly displeased with a People where these are continued but that he may be pacified if we seek him in time before the decree comes forth Zeph. 2.1 We have yet
Dan. 9.6 10. So others of Gods Children In matters of Faith Numb 20.12 that which God chargeth Moses withall may be layd to our charge Numb 20.12 You believe me not to sanctifie me before the eyes of the Children of Israel Luke 24.25 and what our Saviour said to the two Disciples in their walk to Emmaus may be said to the best of us O fools and slow of heart to believe all that the Prophets have spoken Luk. 24.25 As we are slow-Faith's in believeing so we are slow Bellies in doing Our faylings in those duties of Piety Justice Tit. 1.12 13. Tit. 2.11 and Charity which they that have learned Christ are taught by his saving grace are too too gross and pal pable our Prayers are full of coldnesse Zeal is wanting our Hearing full of dullnesse Attention is wanting our converse with others full of unprofitablenesse Love and Charity is wanting and yet few lay to heart their saylings in these things and the like as they ought It may be if they fall into some grosse sin Swearing Lying c. they seem to be humbled for it but Omissions of Duties are looked upon with a regardlesse eye And there may be some Reasons rendred of it amongst others these Omissions are not so contrary to God nor are they so scandalous in the eyes of Men as sins of Commissions such as Lying Swearing Drunkenesse these with the Snayl leave a slime behind them But Omissions make no great noyse and are sleighted under a pretence of Infirmity and do lesse trouble the conscience then the other Secondly Affirmative precepts do not bind adsemper as the Negative do I am alwayes bound not to kill not to â—eal but the Affirmative do not bind to the ever doing of them all at all times Now Intermission being next to Omission and under pretence of Christian Liberty men do more easily fall into Omissions then Commissions and are lesse sensible thereof Thirdly the Observation of the Affirmative Commandements doth more crosse a man's nature which is most contrary to virtues Commanded and brings him under more opposition and hatred of the World then the keeping of the Negative Precepts do therefore we are more apt and inclined to omit the Duties of the Affirmative than of the Negative and be lesse humbled for them But if we be as we ought to be we shall take to heart our faylings in not being as we should be as well as in being what we ought not to be we shall be humbled before God for our not loving not fearing not trusting Him enough for our not honouring His Name not sanctifying His Sabbaths as we ought and for our other Omissions of Duties required either by vertue of our General or Particular Calling and that for these Reasons First There is both more Virtue and Vice practised in Affirmatives then in Negatives Mat. 3.10 Mat. â— 19 It is more good to do good then not to do evil and more evil to do evil then not to do good Albeit both the Tree that brings forth evil Fruit and that which brings forth no fruit shall be cut down and cast into the fire Secondly In doing no good it is impossible for a man to abstain from evil for not to gather is to scatter Mat. 12.3 Mat. 3.4 in Christ's account not to do good is to do hurt not to save life is to dedestroy it Vertue and Vice being extreams without mean contraries which want a Medium and therefore the absence of the one in subjecto capaci in a Subject capable of it argues the presence of the other So that if we be destitute of Virtue then are we attended with Troops of Vices Mat. 21.44 If our Houses be clean swept of spiritual graces then they are convenient lodgings for unclean Spirits If we be not indued with knowledge then we are blinded with ignorance if we be destitute of Faith then we are full of Infidelity if we forbear to do good then we prostitute our selves to all ungodlinesse Jam. 1.14 and being once drawen away from God a man easily becomes insnared by his own lust Jam. 1.14 Besides God doth often in justice punish sins of Omission by giving men up to the Commission of grosse and open sins Now many are overtaken with the sins of the times because they lament not the sins of the times 2 Thes 2.10 11. How many are given up to strong delusions to believe lyes because they receive not the Truth in Love And how often is a mans idleness and lazinesse in not doing what he should made an occasion of doing what he should not as it fell out in Davids Case 2 Sam. 11. Thirdly Sins of Omission do exceedingly grieve the Spirit of God and quench it in us thence it is 1 Thes 5.19 20. that the Apostle having charged the Thessalouians not to quench the spirit neither in themselves nor others adds immediately Despise not prophesysing 1 Thes 5.19 20. Now it is despised not onely when it is openly contemned but when it is neglected and not attended unto So Israel grieved yea vexed Gods blessed spirit in not hearkening unto his voyce nor regarding his wonders Psal 95.10 Psal 95.10 Fire we know may be quenched as well by taking away the fewel as by casting on water So may the Spirit of God as well by neglecting of the Ordinances as by falling into other finful courses Besides Omissions challenge the Power of Sanctification in us Were we sanctified throughout by the spirit of God we would make as much conscience to do what God requires as to forbear the practise of that evil he forbids Fourthly The greatest loss that possibly can betide us ariseth from our Omissions and want of doing good and that is deprivation of Life and Happinesse which consists in the fruition of God who is infinitely good and is lost by Omission and want of good Heb. 12.14 Poena Damni poenalior est quà m poena sensûs Chrys for without Holinesse no man shall see God saith the Apostle Heb. 12.14 and the pain of losse in Hell is more grievous then the punishment of feeling and smart albeit it be not so to our seeming Therefore both in the Scriptures and Fathers the torments of Hell are termed damnation in respect of the losse of an infinite good which is God this is Hell in Hell as the enjoying of God's presence is Heaven in Heaven In all these respects besides others that might be shewed great cause we have to be greatly humbled before God for our Omissions and Neglects to lay them to heart and be much affected therewith Use 3 And for time to come let us all be shy and wary how we omit the doing of any Duty required either in Publique or in Private Heb. 13.16 To do good and distribute forget not saith the Apostle Heb. 13.16 So to hear pray c. forget not It is a sin to omit our Duty more to omit it willingly but
time we be necessitated to keep company with sinners and wicked livers either in regard of Divine Ordinance which doth require it as 1 Cor 7.10 11 12. and so in other Relations Or by an Act of Divine Providence which doth administer it as Luk. 14.15 let us so associate with their Persons as that we cōmunicate not with them in their sins Society in sin may not be had with the best Luke 14.15 Si cum malis non tamen in malis Society Inward may not be had with the worst but Civil Society may be had with all Secondly As the Church is a Vineyard in regard that it is not presently brought to perfection upon the planting of it then it may lesson some that are of the Schismatical separation who because of some infirmities that are in a Church will not own it to be a Church Should we separate for some defects and wants to what particular visible Church on Earth will we associate our selves Only the Church Triumphant in Heaven is absolutely perfect and without blemish Corruptions in any Church call for a Reformation but all corruptions do not warrant a Separation Corruptions in mens manners do not for albeit in private conversation we are to separate from the society of notorious Offenders except in cases before excepted yet a separation from a particular visible Church 1 Cor. 5.11 cannot be thereby warranted The Church of Corinth was a true Church notwithstanding their manifold disorders And the Church of Ephesus a true Church 1 Cor. 11. Revel 2.4 Cap. 2.13.14.15 Vers 20. Revel 3.1 Vers 16.17 notwithstanding her declinings So was the Church of Pergamus notwithstanding she was seated in Sathans circuit and pestered with the Sect of Baalamites and Nicolaitans Thyatyra a true Church notwithstaning her Jesabellizing So was Sardis notwithstanding her secure deadnesse And Laodicea notwithstanding her lukewarmnesse poverty and nakednesse All these Churches had their failings in point of manners yet were they the Churches of Christ and might not be seperated-from for that God had not forsaken them God indeed had threatened some of these that if they would not repent and amend he would unchurch them and take his Candlestick from among them but till he put his threat into execution and removed his Tabernacle and worship they were to be acknowledged and reverenced as the true Churches of Christ So such corruptions may be in a Church as deserve God should forsake it and for which God in his word hath threatened that he will forsake it but before it appear that God hath indeed forsaken that Church which doth not appear but the contrary so long as God continueth his word Levit. 26.11 12. Psal 76.1 2. and doctrine of salvation to a people Levit. 26.11 12 Psal 76.1.2 we may not forsake it It is not then Corruption in manners that warrants a seperation from a Church it must be corruption in Doctrine Nor do all Errors that a Church holds even in point of Doctrine warrant us to seperate from it but errors great and weighty smaller errors cut not off salvation and therefore may not cause a seperation For where salvation may be had from these Assemblies seperation may not be made 1 Cor. 3.15 John 6.68 Gal. 1.2 John 6.68 Nor may all errors weighty even in the substance of Doctrine or Foundation cause a seperation for they may be held of weaknesse and through infirmity but if they be obstinately maintained and willfully persisted in then with a good conscience we may nay must seperate from such a Church as doth so maintain them Act. 19.9 Act. 19.9 And upon this ground have we seperated from the Church of Rome for whilst she onelytaught her damnable Doctrines and prest them not upon us as matters of faith to be believed on salvation but came with It may be our Fathers forsook her not but sought her cure But when she would not be cured but persisted in her damnable errors bringing them into Canon pressing them upon the conscience with It must be as Articles of Faith de jure to be received believed and practised Anathematizing us if we did not so Excommunicating us for not doing so giving us no room amongst them but the fire So forward were they to burn Heretiques that they counted it Heresie not to stay to be burnt as one speaks Indeed we went from them upon God's call and not upon their driving but had we upon that account left them they had little cause to chide us for leaving of them To conclude then this branch of my Admonition If any of you be enclined to seperate from the Church which hath begotten you born you in her womb and arms nursed you at her breasts and wherein God hath sealed you up to himself in Baptism Examine well what errors those are that are in her and of what nature they are before you seperate good consideration must be had that they be fundamental and maintained with obstinacy and then what well-grounded assurance you have that those errors are repaired and no other as great as those admitted in that other Church to which you joyn your selves Errors there will be in all Churches and to think to find a Church without any imperfection you must then as that Religious Emperour Coustantin◠said to Acesius Hos Eccl. Hist Lib. 1. c. 7. a Novatian Bishop one of the same humour set up a Ladder to Heaven and climb up thither alone In the mean-time mark how St. Jude hath marked such as seperate themselves from our Church-assemblies under pretence of corruptions that are in it Jude 19. These be they that seperate themselvs sensual not having the spirit vers 19. Nor let any of us dream of attaining to an absolute State of Perfection here which was the opinion of the Catharists and Novatians Aquin. in Phil. 3. Lect. 29. and it is maintained by some Anabaptists and others There is a two-fold Perfection saith Aquinas Viae and Patriae The former is incident to man in the state of grace whilst he is yet a way-fairing man and a stranger on Earth the other is that which he shall have in the State of Glory in his Heavenly Country Of the former we now speak We deny not but there is a State of Perfection attainable in this life which we are willed to seek after Math. 5.48 Heb. 6.1 Gen. 6.9 2 King 20.9 1 Cor. 2.6 Phil. 3.15 Math 5.48 Heb. 6.1 And confesse that some have bin said to be perfect in this life as Gen. 6.9 2. K ng 20.9 1. Cor. 2.6 Phil. 3.15 But we must distinguish again This is two fold First of Justification that admits of no latitude neither magis nor minus it is perfect in all and that the first hour one is as perfectly justified as another This is here to be had The other Perfection is of Sanctification and this is either Partial or Gradual of Parts or Degrees the former is when the
they bring forth no fruit and these kind of branches soon dye and admit of a cutting off not having the sap of grace ministered unto them from the stock Others are bearing-branches such as are both externally and internally engrafted into Christ and receive sap from him and bring forth fruit in him These shall live and abide for ever And unlesse thou beest such a branch engrafâ—ed into Christ by a true and lively faith and made one with him as the Branch is with the Vine Thou wilt perish eternally for all thy outward Profession How these may be known from the other we shall shew you afterwards Lastly If the Church be as a Vineyard despicable when it hath left bearing Oh! then look unto your selves that you cast not your leaves and become barren Indeed there is no Vine but hath a Winter season but still the sap remaines in the Root and after it is cut and hath bled it recovers it self again and brings forth abundantly as before In case it do not it is good for nothing but for the fire as God shews Ezekiel in that Parable Ezek. 15. Ezek. 15. Hast thou then bin forward and fruitful in works of piety mercy c. but now hast given over bearing make use of God's corrections bleed for thy provocations and recover those things that are ready to dye in thee for fear burning be thy end And so much of the Uses which we may make of the Allegory in general in that the Church is resembled to a Vineyard Now something of the Unity of it and Gods propriety and Interest therein would be said Vineyard Text. It was One not Vineyards many And from hence we may conclude that The Church of Christ is one Doct. and but one My Dove my undefiled is but one saith Christ of his Church and she the only one of her Mother Cant. 6.8 9. And yet there were threescore Queens and fourscore Concubines and Virgins without number Cant. 6.8 9. As if Christ should say There are a great number of people and Nations of Churches and Assemblies Dr. Hall Paraph. in loc which challenge my name and love and seem to plead a great Interest in me and much worth in themselves Yet thou my true and chaff Spouse pure and undefiled in the truth of my Doctrine and the imputation of my holinesse art one in thy self and the onely one in my love Thou art she that Gal. 4.24 Jerusalem which is above us all acknowledgeth for her onely true and dear Daughter Psal 144.15 Psal 87.3 Joh. 10.16 1 Tim. 3.15 1 Cor 12.12 Eph. 1.23 Object Gal. 1.22 Rev. 1.20 and whom all Forraine Assemblies which might seem to be Rivals with tâ—ee of this praise do applaud and blesse in this estate saying Blessed is this people whose God is their Lord. And thus it is termed a City not Cities A Sheepfold not Sheepfolds A House not Houses One body Mystical not many And it is an Article of our Faith to believe the holy Catholique Church not Churches But we read of Churches Paul was unknown by face as he saith unto the Churches of Judea which were in Christ Gal. 1.22 So Revel 1.20 The seven Candlesticks are the seven Churches How then is the Church but one The multiplicity of Particular Churches do not hinder the unity of the Catholique all these are but parts of it Resp Multae Ecclesiae una Ecclesia Aug. as one tree that hath several arms and branches Many stones make but one house many houses one City many Cities one Kingdom so many men one particular Congregation many Congregations one visible Church many Churches one Catholique One. Or as the Ocean-Sea is but one in it self yet running by divers Countries and Coasts hath the name according to the Coast it runs by As the English Sea the Irish Sea the German Sea c. yet all but one Sea So we distinguish of Churches yet all is but one and the same One Catholique Church and no more For it hath one Head and no more Reas Eph. 1.22 2 21. Colos 1.18 2 19. Christ is the alone Head of his Church and can have no other partner to share with him in this Dignity Ephes 1.22 2 21. Colos 1.18 2 19. It is great arrogancy in the Pope to Style himself Caput Ecclesiae the head of the Church But they distinguish of Heads There is a Principal and a Ministerial Head the Pope is onely the Ministerial Christ the Principal But the Prerogative of the Head is not to serve and minister but to command and govern In different respects one may be said to have divers heads for besides the natural head which every man hath he hath a Spiritual Head which is God and a Politick Head which is the Soveraign Magistrate but there is nothing in the World that can have two Heads of the same respect and rank but it is a Monster and so should the Church be if it had both Christ and the Pope for Heads Albeit one be above and another under as they pretend for that their Headships is of one and the same kind Spiritual Secondly It is One for that all the godly are Mystically united into one Body Ephes 4.15 16. Rom. 12.4 5. 1 Cor. 12.12 13 20 27. Gal. 3.28 1 Cor. 10.17 As we are knit to the Head by Faith so are we knit one to another by Love and Charity The members of the body are many some have a higher place and more honourable Office than others yet the Body is but one So is it in the Church Jew and Gentile Bond Free Male Female all one in Christ Gal. 3.28 This is lively testified and expressed in the Use of the Sacrament of the Lords Supper 1 Cor. 10.17 We being many are one bread and one body many graines of wheat go to make one loaf and many members make up the body of Christ And as one body can have but one head so one head but one body Thirdly It is one in respect of the visible profession of the same service to God holding the same entire Doctrine of Fundamental Faith and Religion acknowledging one and the same God believing in one and the same Father even the Father of our Lord Jesus Christ and one Saviour and Mediator betwixt God and Man having one Hope one Faith one Baptisme one Spirit to quicken us Ephes 4.4 5. and one Law to guide and rule us Ephes 4.4 5. Now let us briefly Apply this Basil Reports with astonishment what he found by experience in his travails Ascet p. 186. that when in all Arts and Sciences and Societies he saw peace and agreement yet onely in the Church of Christ for which he died he found discord Vse 1 Needs must their sin be great who break the Churches unity by their heretical opinions and make a rent in her by Schismatical distractions This was the disease of the Church of Corinth she fell asunder
the quarrel and incense him against Christ telling him that he erected up a Ministry and baptized likewise and that all men followed after him Thus it was and thus it will be and hence it comes to passe oftentimes that discord and dissention is raised betwixt those Ministers who otherwise would live and love as Brethren Too too apt are we to claw this Itch of our People and so it soon breaks forth into a Blyster And thus I have acquainted you with what concerns you as well as with that that concerns our selves for the preventing of discords and contentions amongst us and breeding of Unity Oh that these things were thought upon and made the right use of Look upon Theeves and Murtherers they are at peace amongst themselves and shall not we Shall they go with one heart about their Master's work and we with a divided heart about God's work Shall they go more friendly to Hell than we to Heaven that were a shame for us To conclude Ezek. 37.1 we read Ezek. 37.1 in that Vision of dry bones that bone lay from bone scattered till the Spirit did blow on them and then bone came to bone and stood up and were a mighty Army Bone hath been from bone a long time Oh that the Spirit of Wisdom and Judgment were given to us which is promised to be given under the Gospel that we might be united in one then we should be inabled to joyn our strength against the common Adversary and God should have the Glory We have done with the Persons expostulated with and with the Name given to God's Ministers and Number Now we come to take notice of the Person expostulating with them He said Text Plutarch reports in the life of Numa that he was alwaies with the Goddesse Ageria And many other Heathens that we read of used to have familiar parley with their Gods and Goddesses as Herodotus amongst the Bythinians Endymion amongst the Arcadians and so others Here wee see what familiarity there is betwixt the true God and his Servants the Ministers of the Word he doth single them out from the rest and talk familiarly with them and acquaint them with his purpose and intent For this is that which is imported by the Owner's parley with the Dresser about this Figg-Tree That is the Note God makes known his mind unto his Ministers Doct. and acquaints them in a familiar manner with his intents and purposes He makes them acquainted with his mind as concerning his proceedings with his Church and People He acquaints them with his grievances makes known unto them his purposes and Intentions what he is minded to do in the case Hear what the Prophet Amos speaks to this poynt Amos 3.7 Explained Surely the Lord will do nothing but he revealeth his Secret to his Servants the Prophet Amos 3.7 He will do nothing non faciet verbum he will not do a word he will do no such thing as was before spoken of in the former verse no evill of Affliction Pain or Punishment will he inflict on his Church but he makes it first known to his Servants and reveals his Secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodocio renders it as it may well be rendred Sedh saith Drusius his Counsell for the Hebrew word signifieth as well Counsel as Secret albeit most Expositors read Secret rather than Counsell Not as if God revealed all that he doth in Heaven unto them But it is to be understood of things done on Earth saith Hierom Nor yet is it to be understood of all things that God hath done in the World Par. com in loc from the Creation saith Pareus but especially to be understood of Punishments inflicted as before was noted the purpose and decree of God to punish a people for sin is his Secret and this he evermore revealeth Thus before he brought the Flood on the old World he revealed his mind to Noah Gen. 6.13 Before he sent Fire and Brimstone Gen. 6.13 to consume the Cities in the plain he revealed it to Abraham and then to Lot Gen. 18.17 19.12 13. Gen. 18.17 19.12.13 Exod. 3.19 Jon. 1.2 4.10 Before he executed his Judgments on Pharaoh and his People he revealed his mind to Moses and Aaron Exod. 3.19 Before he would destroy Nineve Jonah shall be acquainted with his mind Jon. 1.2 and so for the sparing of it cap. 4.10 It was God's usual manner to single these out and acquaint them with what he was about to do And yet it may not be thought that this is the onely Secret that God reveals unto his Servants the Ministers for there are other supernatural Secrets such Secrets as no man can attain unto the Knowledge of unlesse it be revealed unto him of God such are those nâ—ysteries of Religion 1 Tim. 3.16 1 Tim. 3.16 These God is pleased to make known unto his Servants the Ministers of the New Testament 1 Cor. 2.12 16. Interpreted and of these Secrets the Apostle speaketh 1 Cor. 2.12 We have the Spirit of God that we may freely know the things that are of God And again ver 16. Who hath known the mind of the Lord that he may instruct him But we have the mind of Christ as if he should have said albeit no man can perfectly know the Counsels and mind of God Estius in loc yet God is pleased to reveal to us that are his Ministers and Apostles by his Spirit of Revelation the mind of Christ in these matters and so he removeth a tacite Objection that might be made against their preaching of spiritual matters If none know them why do you preach of them Yes we know them that we may make them known unto the Church of God Before we render you the Reason it will not be amisse to answer a Scruple or two It may be questioned Are these Dressers the onely men that are acquainted with God's Secrets Quest 1. Ps 25.14 Dan. 2.28 Gen. 4.21 Num. 22.9 Doth not the Scripture tell us that the Secret of the Lord is with them that fear him Psal 25.14 yea and sometimes with them that fear him not Dan. 2.28 So to Pharaoh Gen. 41.1.2 So to Balaam Numb 22.9 It doth so Resp. and it cannot be denied but that others as well as they are acquainted with them but the ordinary outwâ—rd means whereby the Godly become therewith acquainted is by their Ministry neither Pharaoh nor Nebuchadnezar knew that Secret till God's Servants revealed it Secondly To the wicked sometimes God is pleased to reveal his mind but then it is either for their conviction and condemnation or else for the Churches confirmation as appears by that we read Judg. 7.13 Doth God reveal to these all that he intends to do Quaest 2. Is not much of his Will and Counsel concealed from them No meet and mortal Creature was ever made privy to the whole Counsel of the Highest Resp Mat. 24.36 no not the Angels
5.7 So is it with these Their obedience falls off like leaveâ— in Autumn and whereas formerly they seemed watchful of their wayes consâ—ionable of their Duties Private and Pubâ—ique now the Case is altered with them they are not like the men that formerly they seemed to be Such is their withering Thirdly Being thus withered they are collected and gathered together men gather them saith our Saviour There is a Two-fold gathering One in this life the other afterwards In this life these barrâ—n and unfruitful branches are gathered and that first by Sathan Secondly by his Instruments so soon as ever God leaves Sathan finds and gathers such hypocritical and unsound professors into his fold by his temptations As the Lord of the soyl seazeth on all wasts and strayes and sets his brand up-off them so doth the God of this World Thus the Devil entered into Judas after his receiving and eating of the sop Joh. 13.27 John 13.27 not as if he had not entred into him before but it may be he had not branded him before Now he took a further and stronger possession of him entering in with seven spirits worse then himself And as they are gathered immediately by Sathans temptations so likewise by his Agents and Instruments The Scribes and Pharisees compassed both Sea and Land Mat. 13.15 Math. 23.15 to make one of their profession As the Jesuits do at this day and Sectaries who gather up all such as wither in their Judgments and grow cold in their Affections There are many false Spirits gone abroad into the World saith St. John 1 Joh. 4.1 1 Epist. 4.1 Seducing Teachers and Sect-Masters who privily bring in damnable heresies saith St. Peter 2 Pet. 2.1 2 Epist 2.1 These gather all withered branches into their snares and nets and by fair speech make Merchandize of their Souls 2 Tim. 4.1 2 Tim. 3.6 as the Apostle shews 1 Tim. 4.1 2 Tim. 3.6 Thus they are gathered up in this life There is likewise a gathering of them up after this life Both at the Day of Death and at the Day of Judgment At the Day of Death Gather not up my soul saith David amongst sinners nor my life with bloody men Psal 26.9 So Psal 26.9 Luke 16.28 Psal 9.17 Act. 5.6 10. that there is a Penn or Fold for the Souls of the wicked after they are delivered out of their Bodies appears Luke 16.28 Psal 9.17 And for their Bodyes they shall be gathered together in the grave to their kindred worms and corruption men gather them and carry them to it as Acts 5.6 10. At the Day of Judgment there shall be a General and an Universal gathering but that shall be made not by men but by the Angels Math. 13.30 The Tares must be gathered together and bound up in bundles or faggots Not all knit into One Math. 13.30 but severall faggots as Austin expoundeth it The Adulterer and his Adulteâ—esse shall make one faggot the Thief and the Receiver another Drunkards shall be bound up with Drunkards and Lyars with Lyars c. Which binding up together is not onely to assure them of all disability any way to help themselves but for the further encrease of their torment for as sticks and straw being bound together serve but to set one the other on fire and encrease the flame so will it be in this case for they are thus gathered and bound not to be spared but to be prepared for the fire which is The fourth degree of the barren Tree's misery And cast them into the fire There is a gathering and binding up of the wheat as well as of the tares of fruitful Professors as well as of barren Christians but for several ends the Wheat is gathered and bound to be Inned and carryed into the Barne but the Tares are for the flame and fire the most terrible of all tortures Math. 13.40 In this life they may be said to be cast into the fire Math. 13.40 Psal 18.7 8. Heb. 12.39 Isa 31.9 Lament 2.4 4 11. Nah. 1.10 Mat. 3.11 when they are cast into the hot fire of affliction or taken away by some soare and heavy Judgment and so God's wrath is often compared to fire Isa 31.9 Lament 2.4 4 11. and the wicked to stubble fully dry which fire doth suddenly consume Nah. 1.10 But this fire is but Temporal There is fire eternal and unquenchable into which they shall be cast Math. 3.12 All that they suffer here is nothing to that which abides them at the last Day in comparison of which all other fires are but as painted fires in respect of Violence and Durance The fifth degree is burning Men cast them into the fire and they are burned St. Paul speaks of some that are cast into the fire and so saved 1 Cor. 3.15 1 Cor. 3.15 He shall be saved as it were through fire And David of such as through fire and water were brought into a wealthy place Psal 66.12 Psal 66.12 But this fire is of another nature and into this fire they are cast for another end to burn and fry for ever in those quenchlesse flames And this is the Catastrophe of the barren Figg-Tree's Tragedy as you have it Heb. 6.8 Heb. 6.8 And thus you have heard by what degrees God is pleased to cut such Trees down and bring them to utter destruction Now we come to make some Application to our selves of what hath bin delivered Use 1 This that hath bin said of the point may informe us concerning the present estate and condition of this Nation Never any people under heaven have abounded with that plenty of means as hath bin before shewed nor did ever any Nation bring forth lesse fruit that hath enjoyed the like means What the Prophet Zephaniah saith of the Inhabitants of the Sea coâ—sts and the Region of Canaan The word of the Lord is against you Zeph. 2.5 may be said to us and that is more then if all the People of the World were against us Better it were that Emperour Pope Spaine France were all against us then that the word of the Lord should be against us And that it is apparently against us for our barrennesse and sinful abominations hath bin shewed 1 Cor. 10.4 5. There are certain spiritual weapons which God hath put into the hands of his Ministers of the word not onely for the Building up of the Church but likewise for the destroying and subverting of whatsoever and whomsoever shall oppose the Kingdom of Christ according to that which God speaks to Jeremiah 1.10 Jer. 1.10 I have this day set thee over the Nations and over the Kingdoms to root out and to pull down and to destroy and to throw down to Build and to Plant that is I have given thee a Commission to deliver my messages concerning the destroying and rooting out the planting and establishing of the Dominions and Soveraignties of the Nations on the Earth And what
and who can behold it with a dry eye Psal 44.15 16 199 1 58 136. Jer. 9.1 4 19 13 17. Phil. 3.18 Luke 19.41 and merry heart David could not He beheld the transgressor and was grieved Jeremiah could not Day and Night he wept for the sins and abominations done in Jerusalem St. Paul could not when he tells us of those who were the enemies of the Crosse of Christ he could not forbear watering his Plants Christ could not He no sooner came within the view of Jerusalem but he wept over it But wo to us for our wretchednesse when God calls to weeping and to mourning and to girding with sackcloath there is joy and gladnesse slaying Oxen Isa 22.12 13. and killing of Sheep eating Flesh and drinking Wine Isa 22.12 13. Such is the desperate carriage of many they jeer when they should fear laugh when they should weep sing care away let us eat and drink merrily sorrow comes soon enough to morrow we may dye No other laying to heart of God's complaints do we make but read what follows Vers 14 This sin saith the Prophet was declared in the ears of the Lord of Hoasts as the top of all their sins which caused the Lord to enter into that determinate resolution Surely this iniquity shall not be purged from you till you dye But we hear not God complaining When Quaest and How doth he complain against us The more stupid and blockish we that we hear not Resp By word of mouth he makes complaint Hear O my People and I will testifie against you Psal 81.8 Psal 81.8 But my People would not hearken Verse 11. O that my People had hearkened Verse 13. So Vers 11 Vers 13 Isa 1.2 3. Isa 1.2 3. Mich. 6.3 5. O peircing words and yet again Mich. 6.3 5. These onely for a taste Doth not the Lord thus expostulate with us and complain of us at this day for our unthankfulnesse and disobedience Ah sinful Nation testifie against me wherein have I grieved thee Remember how I brought thee out of the Romish furnace Remember how I have blessed thee with peace and plenty Deut. 32.6 c. Do you thus requite me Oh foolish People and unkind c. And is not the Voyce of his Servants the Ministers of the Gospel his Voyce likewise Luke 16.16 Vox Turturis Vox Gementis Cant. 2.12 He that heareth you heareth me saith Christ Now Is not the Voyce of the mourning Turtle heard in our Land Do not the Jeremiahs of these dayes mourn over you and mourn for you Do they not in God's name come in daylie with their Bills of complaints against you for your Pride Drunkennesse Whoredom Blasphemy Sacriledge and other Abominations which would ask much time but to name Insomuch that God's Mercy-seat I mean the Pulpit seems to be no other then a Tribunal a seat of Judgment And yet do you ask When or Where doth God complain If the complaints that God makes against us by word of mouth move not Then look upon the works of his hands Open your eyes you that have stopped your ears and you may see him actuaâ—ly complaining What are his Rods his Judgments but real complaints against us for our wicked and heinous provocations Famine is a complaint against us for our abuse of fulnesse The Sword for the abuse of our long and happy Peace Scorn and Contempt of other Nations a complaint of our Pride Sicknesse of the abuse of our Health Sometimes the Heavens bring in God's complaint Levit. 26.19 when they are as Iron Sometimes the Earth when it is as Brasse when we fow much and receive but little Sometimes the seasons of the year speak their Maker's complaints This last Spring and Summer hath complained of us in coming cladd in the Roabs of Winter These things being thus if you veiw well the Evidence that is brought you cannot but find for the Plaintiff It being thus Use 2 let all that have any Interest in God seek unto him for mercy and put themselves in a praying posture God is ready to give fire to all his Artillery that is charged against us It is time to step in and every one to take his Censer in his hand Numb 16.46 as Moses willed Aaron and put in Incense and make an attonement for the Nation that God's wrath may be pacified towards it An humble heart touched with a deep sense of Gods dishonour and the Nation 's misery is the Censer your fervent prayers are your Incense and there is no such way nor means so effectual to appease the wrath of God and stay him from executing of his Judgments threatned as that Esther Est 4.8 upon Mordecai's perswation went to King Ahashuerosh albeit with danger of her Life and made Petition and Supplication before him for themselves and the Kingdom Est. 4.8 Have not you as great cause as She and as much encouragement as She had and far more the Golden Scepter is held out unto you you need not be afraid Consider First God expects this of you Ezek. 22.30 Ezek. 22.30 Isa 59.16 63 5. I sought for a man amongst them that should make up the hedge and stand in the gap before me saith God and found none And God wondereth at it that it should be so Isa 59.16 63 5. that there should be so general a barrennesse of grace as that there was not one man to interpose for his People and sue for them It sets the God of all wonders a wondering I doubt not but we have many that do stand in the gap blessed be God yet I would there were more for there is but few or none that do interpose in comparison of them that do not for so None is many times taken in Scripture Be thou One of this None Secondly The neglect of this is a dangerous and fearful provocation and is made a great cause of the publique calamity Ezek. 22.30 31. Ezek. 22.30 31. I fought for a man to stand in the gap and found none Therefore have I powred out my Indignation on them I have consumed them with the fire of my Wrath Psal 9.16 17. Oh! pray for the Church the State of this English Nation and forget it not Thirdly In all Ages this hath bin the practise of God's Saints by prayers and tears to seek God for the averting of his Judgments Dan. 9.16 17. Jer. 18.20 Isa 62.1 Dan. 9.16 17. 〈◊〉 Jer. 18.20 Isa 62.1 When darknesse of affliction overshadows Jerusalem and Sion is under a Cloud of trouble the godly cannot rest they cannot keep silence they must importune the Lord for a glorious deliverance And it is God's usual manner before he doth any great work for his Church to stir up the hearts of his to importune him by their prayer Fourthly The practise of this Duty will bring much comfort to our selves for besides the publique good that may follow hereupon wherein we shall
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