God by his laying first on the one side then on the other a long time together Ezek 4.4 First Ezek. 4.4 Explained he was commanded in Vision to lye on his left side 390 dayes with the in quity of the House of Israel portrayed upon a Tyle repre enting God's patience under the iniquity of the ten Tribes for 390 years answerable to so many dayes ever since their defection under Jeroboam Then when that was done a Figure what God had done for Israel he must turn him another while and lye upon his right side for 40 dayes representing thereby God's bearing with the iniquity of the House of Judah 40 years vers 6. Needs must this be very troublesome we cannot lye one night upon one side without turning of us but O the Infinite goodnesse and patience of an Almightly God! who hath lyen so long under the load of our Iniquities and we so far from easing him by our Repentance that he is enforced as it were to ease himself by turning from side to side from Mercies to Judgments from Judgments to Mercies 1 Tim. 2. proving if at any time or by any means we would ease him of the load of our sins under which he complains that he is pressed by our Repentance and Amendment of Life And albeit he hath shaked this Land soare Amos 2.13 with his turning from side to side yet still he bears so that we are not utterly consumed albeit still he is wearyed with our abominations Who could endure with patience to be reviled to his face boldly denyed horribly blasphemed but the Lord Who would abide to see his Bed defiled his Image defaced Children butchered Goods spoyled Word despised but this patient God Let us then exalt him for his patience and blesse his name Yea let every Soul of us take notice of God's Patience towards him in particular and magnifie his name for this mercy Think seriously with thy self what thou wert when thou first camest into the World no sooner didst thou peep forth into the Light but God might have sent thee into Hell And how long thou livedst without God in the World yet God's patience hath forbore thee to this hour How many provocations God hath had from thee all this time how many Lyes Oaths Blasphemies hath he heard from thy foul mouth how much wickednesse seen by thee how many abominations seen in thee yet he hath gone away as if he saw not and seemed to take no notice of what thou hast said and done Psal 50.21 He hath held his peace Psal 50.21 Isa 42.14 and bin still and refrained himself Isa 42.14 Yea he hath hid thy sins from the eyes of the World and had a care of thy credit for should he discover what he knows by thee thou couldst not but blush to look any neighbour in the face they would shun thy company Consider further that when thou hast gone on in thy sinful and impenitent course of Life so that his hand hath bin up to smite his patience being even weary with bearing Jer. 5.7 his long suffering hath stept in Jer. 5.7 and layd hold on the Sword of Justice as the Angel did on Abraham's and pleaded for thee Lord remember that he is but dust Gen. 22.11 It hath pleaded for thee as Judah did for Benjamin to his Brother Joseph Gen. 44.18 and hath prevailed so far Gen. 44.18 as that God layes-by his Sword and bears yet longer with thee so that God seems to say as Hos 6.4 What shall I do Hos 6.4 Hos 11.8 what shall I do and Hes 11.8 How shall I give up how shall I intreat Mercy having got the Victory causeth God thus to speak What and What How and How Thus God hath borne with thee not three years only but 30 40 years or more he might have blasted thee in thy spring but he hath spared thee to thy Autumn let not thy looâ—enesse bring thee to the Fall of the leaf What is this year but the time of thy Reprieve and not barely so but in mercy affoarded unto thee that thou mayst get thy pardon which if thou beest not wanting to thy self may be obtained Say then as Mich. 7.18 Who is a God like unto thee Mich. 7.18 that pardoneth iniquity and passeth by the transgression of the remnant of his heritage He retaineth not his anger for ever because he deligheth in mercy And confesse with the Church Lament 3.22 Lament 3.22 It is of the Lords mercies that we are not consumed because his compassions fayl not But how few are there that do make use of God's Patience Some instead of magnifying Him for it make bold to question His Justice in bearing so long with evil Doers This was Jeremiah's fault Jer. 12.10 and David's Psal 73.12 13. Jer. 12.10 Psal 73.12 13. and from thence he concluded very rashly as if he had cleansed his heart in vain c. But this is a great wickednesse so to accuse God Put case a State should deferr the Execution of a great offender apprehended and condemned Would it be well taken if any of us should condemn that State or that Councel of Justice for so do doing There may be just cause as of Reprival of a condemned Person so of sparing a condemned sinner Sometimes an Offender is spared in regard of some use that is to be made of him It may be to be the Executioner of some other so God may spare the wicked for this end that they may be as wisps or rods to scoure and chastise his own Thus Ashur was spared for a time and was sent against a dissembling Nation Isa 10.5 6. God used him as the rod of his angeâ— Isa 10.5 6. and staff of his indignation Sometimes God hath some good work to do by them for his Church and People Cyrus was an ambitious man a very Pagan one that knew not God and yet he is termed God's annointed and God doth promise to assist him in that work he set him about for the good of his People Isa 45.1.2 Isa 45.1 2. Sometimes Offenders are spared in respect of the Birth that they travel with so a Woman with child that is condemâ—ed is Reprieved till she be delivered for however she be wicked yet the Child in her womb may prove a profitable member to the Common-wealth So many a wicked man is with child with some sin and in travel with mischief and the Lord spares him till he be delivered of it Herod Pontius Pilate and Judas were in travel till they had put Christ to Death and God spares them till they had brought forth Acts 4.27 28. Acts 4.27 28. And then the Law is executed on them Sometimes an Offender is spared upon the Petition and desire of some other made on their behalf so God spared the wicked for some good mens sake who lived amongst them Gen. 18.32 Exod. 32.24 Act. 27.24 as Gen. 18.32 and Exod. 32.14 Acts
it were for despising God's greatest mercy they were plagued with greatest severity A sufficient proof to clear the poynt That greatest severity attends upon despâ—sed mercy The use that we should put this unto is this in short Take heed how we despise God's grace and goodnesse that should lead us to repentance Use As there is Plentitudo Gratiae so there is Plentitudo irae Plenty of mercy and Plenty of wrath too As God is a God of Mercy so he is a God of Vengeance And it is for his honour sometimes to magnifie himself in that respect Nahum 1. These titles given to himself and appertaining to justice could not belong to Him if he should for ever suffer his goodnesse to be despised The Lord is known by executing Judgment and will be known that way by all despisers Psal 9.16 as well as the other way by shewing mercy Psal 9.16 And let our own Figg-Tree this Land and Nation look about it yet in time with us God hath born long to the Admiration of all Neigbour-Nations many a time the Axe hath bin up yet layd down again As in 88 the Powder plot c. Yet a longer time hath bin granted us for fruitfulnesse but we are growen rotten at heart and doted dying if not dead what can be now expected but to be hewen down and made fuel of that the Axe should be so layd to the Root that we should be fell'd so as never to rise more A miserable deceit it is to think We may despise God's bounty yet pertake of mercy in the End Judgment and Mercy with God are like Jacob and Esau in their Mother's Womb when Judgment like rough-hair'd Esau strives to issue out first Mercy takes it by the heel and with Jacob endeavours to pull it back but Esau at length will out though Jacob have fast hold on his heel Judgment will follow although mercy struggle mightily to stay it Oh! think of what hath bin related of Jerusalem's misery And make the Case our own It may be our own and is like to be our own if speedy Repentance prevent not either Ficus or Focus Fruit or Fuell no remedy the chipps flye let our Tears flow before the Tree be down We are burnt in the Hand already what Psalm of mercy shall we call for yet mercy may be had whilst the Figg-Tree stands there is hope If notwithstanding all that hath bin sayd we will go on in our wickedness we shall but inhaunce and improve God's wrath And who can but pitty us when God's soarest and severest Judgments do befall us So far will those that have Interceded for us be from speaking any more in our behalf as that they will stand out of the gap and give way to the stroak take hold on the hand of Vengeance no more but rest contented with God's proceedings As the Dresser here promiseth to do After that thou shalt cut it down From the practise of this Dresser Text. we may learn our Duty To rest satisfied and contented in the just and deserved condemnation of those who remain unfruitful under the means albeit they are such as we dearly affect Doct. When we have done our Duty to bring a People to Repentance and it will not be we must rest satisfied in their cutting down and stubbing up after the example of this Dresser Who albeit he did much respect this Figg-Tree and bear a great and good affection to it yet if after all his pains bestowed on it it remains fruitless he sits down and intercedes no more in the behalf of it but gives way to the Execution of that severe sentence before denounced against it Cut it down When Israel was carryed into Babylon and became Captives to them God commands them to seek the Peace of the City Jer. 29.7 and pray for it Jer. 29.7 which accordingly they did both by Instruction laying open their errors and discovering their impietyes Dan. 4.24 6 10. and by their Example practising their own Religion even before their faces and likewise by their prayers as they were commanded They were not wanting in bringing Balm to cure her desperate wounds but they found her to be incurable We would have healed Babylon but She is not healed Jer. 51.9 saith the Church Jer. 51.9 Why how so She would not be healed She contemned the means scorned their Religion as appears Psal 137.3 and did cast away the good counsel which the Israelites gave them Or She could not be healed as some read Psal 137.3 in regard of the wound which God's wrath had inflicted on Her they saw and knew that the device of the Lord was against Babylon to destroy it because it is the Vengeance of the Lord the Vengeance of his Temple verse 11. Now what doth the Church in this Case Upon the consideration of her obstinacy and incurableness they abandon Her and leave Her to the Revenge of the Almighty and will lose no more labour upon Her Let us forsake Her say they one to another and go every man to his own Country The Prophet Amos speaking of the woful fall of the Virgin of Israel Amos 5.2 Amos. 5.2 that is of the Israelitish Commonwealth for whose mighty sins God had cut them down with his mighty Judgments and Executions of Sword Famine and Pestilence whereby he had wasted their multitade from thousands to hunderds from Hundreds to Tens but they being no whitâ— bettered hereby the Prophet foretells them of worser times and more evil that shall befall â—hem but what shall the godly do when they see those foretold Calamities befall Israel Amos 5.13 Explained Why The Prudent man shall keep silence in that time verse 13. As if he should say Those that are prudent and wise shall as that time lay their hands upon their mouths in an humble silence and acknowledgment of God's justice in those events and rest therewith contented and satisfied And such a prudent man was Aaron whose two sons Nadab and Abihu being consumed with fire from the Lord for that they offered Incense with strange fire fire not taken from the Altar Levit. 10.3 whereat Aaron could not but be much perplexed and it may be shew some passion but when Moses came unâ—o him and put him in mind of what the Lord had said I will be sanctified in them that draw nigh me and before the People I will be glorified then Aaron held his Peace Levit. 10.3 that is he troubled himself no further for there is more in thâ—t word than meer silence of Speech it implyes the silence of the heart and a staying of the Motions thereof His Children were dear unâ—o him but the Glory of God was dearer and in that respect he did rest satisfied Yet lest he and his sons might forget themselves and preferr carnall respects to God's glory Moses gives them a further Charge Vncover not your Heads neither rend your Cloathes lest you Dye Verse 6. verse 6.
Will and desires unto his Father that for the merit of that Sacrifice which he offered God would be pleased to be reconciled with us and put to his Seal thereunto for our farther assurance Joh. 17.24 Joh. 17.24 Sixthly The Assent and Agreement of his Father resting in this Will of his Son for us Math. 17.5 Joh. 11.42 Mat. 17.5 Joh. 11.42 In short the merit of Christ's death coming between Man's Sin and God's Justice is the Intercession that he now makes in Heaven on our behalf Some conceive that Christ doth still preces fundere Ambrose Orig Greg Nazian Tolet Anselm Pet Martyr Mayer powre our Prayers unto God as he is man though not now after the same manner that he did it when he was upon the Earth either by bowing of the Knee or falling down on the Face or cum luctu lachrymâ with wailing and tears sighs and groans as he did in the Garden and at the raising up of Lazarus which was Origen's Opinion To make Intercession to his Father after such a manner were derogatory to him as Calvin speaks nor is it seemly for that place of Glory where now he is but that Christ by his own Prayers should not second the Cry of his Blood and that he himself being alive should not joyn with it seemeth to some Judicious not probable Let the learned judge The great and tender Compassion of our blessed Saviour Vse towards us miserable Sinners may here be taken notice of who did not onely when he was upon the Earth sigh and mourn and weep out of a compassionate heart for us as he did for Jerusalem Luk. 19.42 but continues speaking to his Father on our behalf and is become our Advocate to plead our Cause and intercede for us as St. John shews 1 Joh. 2.1 yea 1 Joh. 2.1 such a one as forgets us not now that he is in Glory and sitting at his Father's right hand and this very houre whilst we are speaking of it he is doing of it Intreating the Lord to spare us and shew mercy to us and not to stir up his wrath against us Should a man suffer all manner of wrongs and injuries from the hand of his enemies and yet be content to passe by them and not onely so but likewise to grieve and mourn for the miseries that are likely to befal or at any time have befallen the partyes that so wronged him and yet further to mediate and intercede for them to the Prince or higher Powers whom he hath a great Interest in and who are incensed against them and prevail for them This would argue a high degree of Love and Compassion in the Person that should so do But this Christ hath done and still doth and much more than this for poor sinners Oh who is able to expresse the loving-kindnesse of the Lord Use 2 But this makes especially for the comfort of all true Believers to whom Christ's Intercession doth principally belong who are very often cast down and overwhelmed in a manner with doubts and fears in regard of their manifold and daily sins and unallowed failings Let such remember that the mercy of God is daily implored for them Philem. 10 19. Look how Paul interceded to Philemon for Onesimus so doth Christ for every penitent and believing Soul and much more powerfully I beseech thee said Paul for my Son Onesimus whom I have begotten in my bonds which in time past was to thee unprofitable but now profitable to thee and me whom I have sent again Do thou therefore receive him that is mine own Bowels Perhaps he therefore departed for a season that thou shouldst receive him for ever not as a Servant but above a Servant a Brother beloved especially to me If thou count me therefore a Partner receive him as my self If he have wronged thee or owe thee ought put that on my account I Paul have written it with my own hand I will repay it Phil. 10. 19. Thus Pathetically doth Paul play the Oratour for Onesimus But Christ excells Father I beseech thee for this my Child whom I have begotten again of Water and the Spirit not onely in my bonds but in my blood once a rebellious enemy but now I have made him useful for thy Glory Whom I have brought back again to thee that thou maist receive him for ever into favour Good Father receive him shut him not out but open the everlasting doors of Mercy to him he is as near me as my own Bowels let him be so to thee he is not onely a Servant but a Brother a beloved Brother to me especially The Glory which thou hast given me I have given him If thou countest me a Partner with thee in thy Glory receive him as my self admit him into thine own Blessednesse As thou art in me and I in thee so let him be one in Us if he hath wronged thee or owe ought to divine Justice put that on my account I will pay it take my reckoning on the Cross for it I Jesus have written it on the Cross with mine own blood the Pen being a spear's Poynt I will pay thee all There are but few such Pauls alive as he was he dyed long since and left not his like upon the Earth But our comfort is that our Jesus is yet alive He lives and will ever live thus to intercede his Father on our behalf Heb. 7.25 When thou offendest God and provokest him to wrath then he steps in Heb. 7.25 between his Father's wrath and thee that it cannot break forth upon thee And as Moses held the hands of God so doth Christ the hands of his Father whilst his hands are up Exod. 17.12 God cannot destroy and his hands are up continually on thy behalf He is daily and continually exercised in making Intercession by the merit of his deaâ—h and Passion not onely for all God's Elect and chosen ones in general but for every particular Person and that particularly He lives on purpose to perform this work It is the end of his businesse Heb. 7.25 the businesse of his life now in Heaven as the Apostle there intimates Heb. 7.25 Oh! but thou wilt say my sins are great and heynous long layen in often renewed and many waies aggravated Object Remember what the Apostle saith in the former place He is able to save to the utmost those that come to God by him Resp seeing he ever liveth to make intercession for them That word to the utmost saith one is a reaching word Tho Goodwin and extends it self so far as that thou canst not look beyond it nor do beyond it Shouldst thou climb up to Mount Ararat to the highest Mountain on the Earth yet thou canst not look beyond the Heavens the higher thou climbest the more of the Heavens doth appear unto thee Let thy Soul be carryed as Christ's body was by Sathan to an exceeding high Mountain Mat. 4.8 and have a view from thence presented
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
scourge Luke 22.51 Joh. 2.15 as we read John 2.15 But whom did he slay or kill This saving and beneficent disposition that was in Christ we ought to imitate the more we can help to save the more like we are to Him that came to save all B. B. Hall Con. in Nov. Test the more destructive we are the more we resemble him who is Abaddon a Murtherer from the beginning It becomes not the mouth of a Minister of the Gospel to be breathing out little else then Fire and Sword pitcht Fields Sieges and slaughter of Brethren We are Shepheards to feed and preserve as much as may be not Roaring Lyons nor Hungry Bears to rend and tear in pieces we should incline rather to mercy then to Justice if we err it is safest to err on that hand It is observed by some and that not impertinently nor unprofitably how that Amen under the Law was answered to the Curses Hugo Card. Deut. 27.15 26. but not to the Blessings as we read Deut. 27.15 26. Every particular Curse must have a several Amen But in the next Chapter where the Blessings follow there is no Amen affixed nor commanded to be affixed to them Deut 28.2 12. But it is otherwise in the Gospel Deut. 28.2 12. To the Blessings there is an Amen but not to the Curses If any man love not the Lord Jesus let him be Anathema Maranatha saith the Apostle 1 Cor. 16.22 A fearful Curse but there is no Amen to that Grace be with all them that love the Lord Jesus in sincerity 1 Cor. 16.22 Eph. 6.24 Ephes 6.24 there is Amen to that and thence we may inferr that that Spirit which was sutable to the time of the Law suits not so well with the times of the Gospel I shall leave this note to your own private meditations and now proceed with the Sentence Thou shalt cut it down We shall take leave to make some little stop Text. and pawse a while upon the manner of Speech it implying somewhat that may be useful for us Bernard upon the Canticles hath this passage Ligatum habent sancti Deum ut non puniat Bern. in Cant. Ser. 30. nisi permiserint ipsi The Saints of God have him so bound that he cannot punish without their permission and leave And so it seems by this manner of speaking which the Dresser useth Then after that thou shalt do it as if till then he should not He would stay his hand a while longer but in case that Tree should continue barren after further pains had bin bestowed on it he would then contentedly give way to the stroak of Justice You see then By fervent prayer God is so â—ver powred as that he cannot presently destroy Doct. The Prayers of God's Servants are as bands wherewith his hands are tyed that he cannot smite And so much the Scripture intimates Isa 64.7 There is none that calleth upon thy Name Isa 64.7 Quasi manu factâ Deum ambiunt orantes Tertul. Apol. Gen. 19.22 32 26. that stirreth up himself to take hold Thee By zealous prayer the Saints are said to take hold on God they manycle as it were his hands lay hold on the Axe and will not suffer him to strike so that he cannot do any thing till they let go As the Angel sayd to Lot I cannot do any thing till thou art gone Gen. 19.22 So Gen. 32.26 c. Let me go saith God to Jacob Behold the great God petitioning to sinful man saith Gregory and that which is yet more Man denying the great God's Petition I will not let thee go saith Jacob he holds him fast and gives not over till he had what he sought The like we find in Exod. 32.10 Let me alone saith God to Moses Why Lord Who lets thee Exod. 32.10 My hands are tyed from executing wrath whilst thy hands Moses are up for mercy His prayers were as it were bands to tye God's hands so that he could not strike O infinite goodnesse of the invincible God to suffer himself to be as conquered by the zealous and fervent prayers of his poor Servants Reas 1 And no marvel For first They come in a powerful and prevailing Name for the Lords sake Dan. 9.17 In Christ's Name they ask Dan. 9.17 Themistocles treated with King Admetus holding the young Prince the Father's darling in his bosome and thereby prevailed So do the Faithful they bring Christ with them when they come into the Fathers presence who is dearer to him then the young Prince was to King Admetus and for his sake he will deny them nothing Joh. 14.14 14 15.16 16 23 24. R v. 2. Zach. 4.6 Râ—m 8.15 26. 2 Sam. 14.19 Ab ipso accipiunt ut contra impetum percussionis ejus opponantur atque ut ita dixerim ab ipsa Deo se erigunt contra ipsum Greg. Mor. lib. 9. c. 12. Jam. 5.16 Math. 15.23 Enlightned John 14.13 14 15 16 16 23 24. Yea his own Name and Glory pleadeth for them For thy Names sake saith David and God cannot forget his own Name Reas 2. Secondly They are assisted by a powerful and prevayling Spiriâ— Zach. 4.6 Rom. 8.15 26. And this Spirit is God's own Spirit which he gives us to pray with Is not the hand of Joab in all this sayd David So is not my Spirit in this saith God The Saints receive from God saith Gregory what they oppose to his blows and as I may say From him it is whereby they lift up themselves against him and whereby they are enabled to resist him So that in wresting with his Saints he wrestles with himself and should deny himself in denying of his Spirit which calls upon him In this respect the Prayer of a Righteous man is sayd to have great strength Jam. 5.16 as the words may be interpreted Reas 3. Thirdly They have a strong Hand or Arm wherewith they do lay hold on God and that is Faith Thus that poor Woman of Canaan wrestled and overcame Mat. 15.23 Many checks and snibs she suffered yet would not be staved off still she cryes Lord help The Disciples reprove her Christ rates her bids her be gone tells her she is little better then a Dogg or Whelp she thanks him for it picks comfort out of that and resolves to play the Dogg's part so that he will be pleased to be the Master If he beats her out at one Door she will come in at the other that she may at least eat the crumms that fall under his Table a Crum of bread should serve her turn let her be a Whelp or any thing so she may find mercy Thus her Faith holds out and gets the Day she goes away with this praise O Woman great is thy Faith and hath what she would Be it unto thee even as thou wilt Faith is a stout and strong grace it conquers Kingdoms Heb. 11. removes Mountaines Heb. 11.33 Math. 16.20 1
Nursery Page 89 Doct. 15. Visiting follows Planting Page 102 Doct. 16. Fruit is expected from every Figg-Tree that God hath planted in his Vineyard Page 105 Doct. 17. Where God hath well deserved there many times he is ill requited Page 127 Verse 7. Then said he unto the Dresser of his Vineyard Behold these three years I come seeking Fruit on this Figg-Tree and find none Cut it down Why cumbreth it the Ground Doct. 1. The Ministers of the Word and Sacraments are the Dressers of the Lords Vineyard Page 153 Doct. 2. The Dressers of God's Vineyard should be as one in their Master's work Page 171 Doct. 3. God makes known his mind unto his Ministers and acquaints them in a Familiar manner with his intents and purposes Page 194 Doct. 4. Great attention and regard is to be given to matters weighty Page 203 Doct. 5. Sin may not be looked upon with a regardlesse eye or God's complaints are not to be sleighted or past over regardlesly Page 206 Doct. 6. Barrennesse in a Figg-Tree is fault enough Page 210 Doct. 7. Circumstances of sin give Aggravations to it Page 218 Doct. 8. God alloweth and allotteth to every Figg-Tree growing in his Vineyard a due proportion of time for the bringing forth of Fruit. Page 221 Doct. 9. Time allotted for bearing fruit neglected aggravates the fault The longer Time the greater Crime Page 224 Doct. 10. To sin against the means addeth weight unto the sin and is most provoking Page 249 Doct. 11. It is God's usual manuer to Speak before he Strikes to pronounce Judgment before he Executes it Page 261 12. Abscission and cutting down is the Doom of an Hypocritical and Barren Professor Page 282 13. No outward Priviledge can secure a sinfull People from the stroak of Vengeance Page 300 14. God's severest Judgments have alwayes most equitable reasons Page 304 15. Barren Professors are Cumbersome Page 313 Verse 8. And he answering sayd unto him Lord let it alone this year also till I shall Digg about it and Dung it Doct. 1. When God falls to complaining and threatning it is high time for such as have any Interest in God to fall to praying Page 326 Doct. 2. When God is offended Christ steps in and mediates and puts a stop to the present proceedings of Justice Page 334 Doct. 3. Faithful Ministers may not be wanting neither are they wanting in interceding and praying unto God in the behalf of that unprofitable People which is committed to their charge Page 342 Doct. 4. Reverend Styles and Names should be given to our Superiours Page 361 Doct. 5. The Lord of the Vineyard is Lord Paramount Page 362 Doct. 6. The Lord alone is to be sought unto in our prayers and by our prayers Page 366 Doct. 7. It is as great a favour as can be expected or desired for a sinner to be a while-longer spared Or To be let alone or spared a while longer is as great a mercy as can be desired on a Sinner's behalf Page 370 Doct. 8. God's Patience hath a Period Page 380 Doct. 9. Faithful Ministers seek not themselves but the good of those committed to their Charge Page 383 Doct. 10. Good Ministers are great pains-takers Page 386 Doct. 11. Digging is one part of the Ministerial Function Page 409 Doct. 12. God's Ministers are to Dung as well as Digg Page 420 Verse 9. And if it bear fruit well and if not then after that thou shalt cut it down Doct. 1. A faithful Minister cannot but be deeply affected with grief in the behalf of such as remain unfruitful under his Ministerial Labours Page 427 Doct. 2. Where the Dresser's diligence accompanies the Owner's patience there is hope even of the most barren Tree Page 430 Doct. 3. All will be well if we bear Fruit though it be late first Fruitfulness at last will make amends for all Page 436 Doct. 4. Barrennesse may be found under the best and powerfullest means Page 443 Doct. 5. The Dressers of God's Vineyard should be enclined to acts of Mercy and not too forward in provoking God to acts of Justice Page 456 Doct. 6. By frequent prayer God is so overpowred as that he cannot presently destroy Page 459 Doct. 7. Whatever be the Instrument or who ever be the Agent God is the principal Efficient of those Judgments which befall a People Page 469 Doct. 8. Greatest severity attends upon despised Mercy Page 483 Doct. 9. We are to rest satisfied and contented in the just and deserved condemnation of the wicked albeit they are dearly beloved of us Page 491 Reader THis same Author Mr. Nehemiah Rogers hath lately printed An Exposition on that Parable Luke 11.5 11. Which of you shall have a Friend and shall go unto him at Mid-Night c. Also on that Parable Luke 7.40 51. There was a certain Creditor which had two Debtors c. Also on that Parable Luke 10.30 38. A certain man went down from Jerusalem to Jericho and fell amongst Theeves c. All to be sold by George Sawbridge at the Bible on Lud-gate-Hill The Analyticall Table Shewing the Method Observed and Followed for the most part in this Exposition of the Parable of the Figg-less Figg-Tree Luk. 13.6 10. â—his Paâ—â—e we â—â—e consiâ—â—â—ble The Preface vers 6. He spake also this Parable where The Reference in that Particle Also The Instruction He spake this Parable notifying The Doctor He spake The Doctrin This Parable The Parable which is Propounded vers 6. A certain man c. where The Subject and there is shewed The Owner Who he was A certain man What he was A Vinitor or Husbandman His Possession where The Nature of the Inheritance A Vineyard where take notice Of the Unity of it It was but One Of His Propriety in it It was His Own The Plant of note therein growing _____ set forth For Kind Generically A Tree Specifically A Figg-Tree For Quality shewing It's Plantation it was Planted It s Scituation In his Vineyard The Praedicate He came and sought fruit c. where The Owners Visitation of it he came His Expectation from it He sought fruit c. where The Owner 's gratious Acquisition He sought fruit thereon The Figg-Tree's unthankful Retribution He found none Prosecuted vers 7 8 9. where we have An Expostulation about it vers 7. where The Persons Considerable in it Expostulating Then sayd He Expostulated-with The Dresser of his Vineyard The Substance of it Behold these three years c. which contains in it A sad Complaint and there consider we The manner of it Behold calling for Attention Observation The matter these 3 years c. where is shewed The Grievance which was Sterility and Barrenness The Aggravations From the time specified three years From the cost bestowed intimated in these words This Figg-Tree A severe sentence cut it down c. where The Object It The Doom cut it down why Cumbers it c. and there The Severity of the Sentence Cut it down The Equity of it Why
down into my Orchard of Assemblies to view their foâ—wardnesse and take notice of the growth and happy progresse of those plants newly set and converted unto me verse 11. Now God visits his Church two wayes either by Benefits or by Judgements with a Visitation of mercy or with a Visitation of severity His visitation of mercy is when God comes amongst men to shew some special mercy and that either concerning things Temporal as Gen. 11.1 Exod. 3.16 Gâ—n 50.24 Gen. 21.1 and when he lets his Churcâ— know that he takes notice of their sorrows as Exod. 3.16 and so sends deliverance of this is spoken Gen. 50.24 Or in spiritual things revealing his everlasting mercy to his Elect So he visits either by Christ who came not onely to see us but to save us Luke 19.68 Cap. 7.16 Or by the Preaching of the Gospel Luk. 1.60 7 19. Hos 2.6 Luke 19.44 So the time wherein Jerusalem heard the Oracles and saw the Miracles of our blessed Saviour is called the day of her visitation Luke 19.44 And he hath a Visitation of severity and correction when he punisheth for sin Exod. 20.5 Psal 59.5 Exod. 20.5 Psal 59.5 and cometh with unlooked-for calamities And thus God threatened to visit the Offenders of the House of David I will visit their transgression with a rod and their iniquity with stripes Psal â—9 33 Isa 13.11 Jer. 5.29 Hos 9.7 Psal 89.33 Isa 13.11 So Jer. 5.29 Shall not I visit for these things saith the Lord Shall not my soul be avenged on such a Nation as this And Hos 9.7 The dayes of Visitation are come the dayes of Recompence are come Israel shall know it This Visitation is not without all mercy for when God refuseth to visit it is the soarâ—st visitation of all Hos 4.14 Therefore David beggs in the bâ—hall of the Church Look down O Lord behold and visit thy Vine Hos 4.14 Psal 80.14 And so in severity he visited this Figg-Tree for not finding what he expected he commanded that it should be cut down as hereafter we shall shew you Let it admonish every one of us to expect a Visitation Vse and prepare for it we think that we have to do no more with Visitations neither Clergy nor Laitie all are gone and down but Fratres aliam vobis prounncie Visitationem There is another Visitation my Brethren to be thought upon God himself is a Visitor and he hath his Articles to be enquired of concerning his Day his Worship and his Service on that Day the Manner of performance thereof our Life and Conversation whether it be suitable to our profession And to these a Personal answer must be given It were well if we would put that question to our own souls Job 31.14 Object when He comes What shall I answer him But it may be long to this Visitation and so we may do the better No Resp He visits us bo h in this Life and in that which is to come God visits us in this Life three wayes First Praedicando by the Preaching of his word when God sends his Prophets and Ministers unto us to declare his will then he cometh to visit us Numb 23.21 Math. 18.20 Numb 23.21 The Lord his God is with him the shout of a King is amongst them saith Balaam So Math. 18.20 there God is by his Authority Power and Command and where the King's Proclamation is there God is Authoritively by his Authority yea where his word is Preached there God is Virtualiter by vertue and efficacy working with it instructing the ignorant comforting the weak correcting the stubborne confirming the Religious And to this Visitation you are all cited and must answer to your names If no lawful impediment be alleadged it is a contempt and you must answer for it Every week he keeps a constant visitation amongst us Secondly He visits inwardly Inspirando by the inspiration of his holy Spirit putting into our hearts holy thoughts good desires and motions He comes thus to us at one time or other so he came to visit hard-hearted Pharaoh Exod. 9.27 and to Balaam Exod. 9.27 Numb 23.10 John 9.16 Mat. 19.16 Rev. 3.20 Numb 23.10 and to those Jews John 6.34 and so Math. 19.16 It is a fearful thing to resist these motions to quench them and smoother them he stands by us knocking but we will not answer Thirdly He comes a visiting Corrigendo by correcting of us so all his Chastisements and corrections are Visitations Thus Job calls his Tryals Job 7.18 we call the Pestilence God's visitation Job 7.18 and so are other sicknesses lesse mortal as that which is now upon us Oh that we would now visit our selves so should we save God a labour If we would judge our selves God would not judge us 1 Cor. 11.31 1 Cor. 11.31 And yet there is another day of visitation besides that in this life which is at the generall day of judgement and those who are not visited here shall assuredly be visited then and theâ—e will be no plea no excuse for absence no appearance by a Proxy Mich. 7.3 4. Jer. 49.7 8. This will be a time of great calamity and perplexity counsell will perish from the prudent Mich. 7.3.4 Jer. 49.7.8 Vsee 2 Let us blesse God that he hath this care over us What is man saith David that thou art so mindfull of him Psal 8.4 and the Son of man that thou visitest him Psal 8.4 David could not but admire God's goodnesse herein Elizabeth wondered that the Virgin Mary should give her a visit Whence cometh this Luk. 1.43 that the Mother of my Lord should come unto me Luke 1.43 Much more may we admire that the King of Kings Lord of Lords should visit us and that in his own person taking our nature on him as we spake before doing all things that belonged to a good Visitor reforming cleansing purging punishing offenders with his own hand by his own mouth and comforting succouring relieving all such as were weak sick and distressed And after that in his own person he had done all this when he ascended up to the Throne of his Glory from whence he descended such was his care that he left not his Church without Visitors to oversee it in his absence till he comes again who if faithful will be careful of doing what was left them in charge Now in that he hath this care for us what shall we do for him All that he requires of us and expects from us is to answer his pains and care in our Creation Redemption Sanctification Preservation by our fructification Which is the next poynt we come unto And he sought fruit thereon and found none Text This Husbandman having bestowed paines upon this Figg-tree in the planting of it expects a return of fruit but coâ—trary to his expectation he found none at all fruit he fought none he found we begin with the first The Position is Fruit is expected from
out of Judea into Galilee So 2. Cor. 13.1 This is the third time that I am coming unto you Account is kept of what good is done at a Sermon and how many profited thereby Acts 2.41 and so likewise of how many Sermons are lost Acts 2.41 and not one converted without all question Secondly God keeps account and that strictly as of the meanes so of our several provocations in despising of those meanes Numb 14.22 Gen. 31.41 Lev. 26.26 Job 19.1.3 Ainsworth in loc Exod. 14.11 12 Exod. 15.23 24. Exod 16.2 16 20 27 28. Exod. 17.1 2. Exod. 32.8 Numb 11.1 11 4 Numb 14 1 2. They have tempted me now these ten times and have not hearkened to my Voyce saith God Numb 14.22 which number of Ten sometimes is taken indefinitely in Scripture for many As when Jacob told Laban that he had deceived him ten tâ—mes of his wages that is many times and so elsewhere But it is not to be so taken here for if we peruse the Scriptures we shall find the several provocations to be numbred The first was at the Red Sea Exod. 14.11 12. The second at Marah Exod. 15. 23 24. A third in the Wildernesse of Sin Exod. 16.2 A fourth about Mannah in leaving it till the morning contrary to God's Command Exod. 16.20 A fifth about the same thing in going out to gather it upon the Sabbath Exod. 16.27 28. A sixth at Rephidim Exod. 17.1 2. A seventh at Horeb in making the golden Calf Exod. 32.8 The eighth at Taberah Numb 11.1 The ninth at Kibroth Hattaavah Numb 11.4 The tenth at that time when God thus charged them by their rebellion in Pharon Numb 14.1 2. Thus exact God is in keeping an account of our provocations and that to good purpose For God will produce the meanes to witnesse against us if we profit not thereby So 1 King 11.9 God was angry with Solomon on because his heart was turned from the Lord God of Israel 1 King 11.9 which had appeared unto him twice saith the Text So God will one day lay this to thy charge I have spoken unto thee twice yea many times of the same thing I have wrote four Evangelists that out of the mouth of those four witnesses you might believe I have sent unto you such a Servant of mine and such another yet all to no purpose There is not a Sermon that you have heard not an Example that you have seen not a Crosse that you have felt not a Blessing that you have received but shall testifie against you for your unprofitablenesse If a whole County shall come in against a man at the Assizes you may well think that it will go hard with him Thirdly The not profiting by the means causeth God to deprive us of them and take them from us Isa 5.3 Isa 5.3 Amos 6.9 11. Rev. 2.5 Jer 7.12 Amos 8. 9 11 This God threatened to the Church of Ephesus Rev. 2.5 I will remove thy Candlestick from thee and God made good his word What God speaks Jer. 7.12 Go now to Shiloh where I sett my name at the first and see what I did to it for the wickedness of my People Israel So may I say Go to those seven Churches of Asia and tell me if their Candle be not out their Candlestick removed as God threatned And when this cometh to passe Loe it will come to passe saith God Ezek. 33.33 then shall they know that a Prophet hath bin amongst them whom they disrespected Ezek. 33.33 When Guests begin to play with their meat and blow over it the Master of the Feast bids take away and calls for a Voyder When Servants having a Candle allowed then to light them to their Lodging let it burn out in waste sitting sleeping or chatting by the fire the Master comes and snarcheth away their light and leaves them to grope in the dark their way to bed It was not for nothing that God would not that the staves should be plucked out of the Ark when it rested 1 King 8.8 though they were thrust in and hid yet there they were to remain to let his People understand that if they did not walk worthy of that mercy he could yea would call for his Potters to remove it 1 King 8.2 Fourthly The not-profiting by the means puts a man into a worse condition then if he never had enjoyed the means as was shewed you in the proof of the Doctrine by Corazim Bethsaida and Capernaum It had bin better for such that they had bin Sodomites and Gomorrheans And the time will come that such a one will wish I would that I had bin a Sodomite or a Gomorrhean rather then a Christian I would that I had bin an Indian a Pagan a Turk an Infidel rather then an Englishman Not that God shews lesse mercy to us then to them but in regard of our despising so great mercy It will be worse with us then with them Heb. 2.2 3. Dan. 9.11 2 King 1.19 Mat. 33.32 Heb. 2.2 3. Fifthly For this is a sin that hastens wrath and encreaseth vengeance Dan. 9.11 It calls to Vengeance as the Captaine did to Elisha 2 King 1.19 come down quickly It fills up our measure the sooner Math. 23.32 The Old World was very sinful but it filled not up the measure till it despised Noha's warning nor was the measure of the Sodimotes filled till they came to despiâ—e Lot When once God's Prophets come to be scorned and derided then the Vessel becomes full it can hold no more Then the wrath of the Lord arose up against His People so that there was no remedy 2 Chron. 36.15 16. 2 Chron. 36.15 16. Sixthly Nor is God ever so terrible or fierce against any in wrath as against those who have had the best means and obstinately despised them The sinners in Sion shall be afraid Isa 33.14 Isa 33 14. they must expect devouring burning Tribulation and anguish upon every soul that doth evil upon the Jew first and also upon the Gentile Rom. 2.9 And how on the Jew first not onely for order of time Rom. 2.9 but for greatnesse of punishment Who can read that threatning without astonishment Jer. 7.13 13. Jer. 7.13 17 and again vers 25. 28. God sent his Servants yea all his Servants to forewarn that People Vers 25 they rose early gave them warning time enough to prevent danger Vers 28 but when they rejected and despised all Prophesies and Warnings then followes that final and fearful sentence vers 29. The Lord hath rejected and forsaken them Vers 29 Them whom Why the Generation of his wrath There is unsupportable horror in wrath but in the generation of his wrath it is infinitely aggravated As if they were a People upon whom God would exercise not some one act of his indignation but multiply acts of his wrath on them and that continually It was a sad Complaint which in that respect the Church makes Lament
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
to go where we may be sure to speed It is a strange thing saith Justin Martyr to pray to Aesculapius or Apollo for health as gods thereof when they were and must needs be beholding to others for all their medicines or why should I pray to St. Nicholas for a fair passage at Sea when he that rebuked the Storm is nearer to me then St. Nicholas Or call upon St. Anthony for my Hoggs when he that gave the Devil Power to go into the whole herd of Hoggs did not do it by St. Anthonic's leave c. But say they of the Roman Church Object Had we a suite to the King we would be glad to have a Friend in the Court and one that would solicite our affaires for us And that is our comfort that we have such a one in Heaven Who is Christ Resp Acts 4.12 1 Tim. 2.5 1 Joh. 2.1 Object our Mediator and that not only of Redemption Acts 4.12 but of Intercession 1 Tim. 2.5 1 Joh. 2.1 But it is a presumption say they in a mean Person to come either to the King or to the King 's Eldest son without some other Intercessor It may be so and want of good manners too if we speak of Earthly Princes and Suites Resp but it is a carnal reasoning from things Earthly and Civil to Heavenly and Spiritual God himself checketh such carnal Imaginations and overthrows the grounds of all such Arguments Isa 55.8 My thoughts are not as your thoughts Isa 55.8 neither are your wayes my wayes Secondly Admit the Proportion should hold betwixt the King of Heaven and Princes upon Earth yet the Reason holds not for we are invited to come to Christ boldly and by Him to His Father The King of Heaven hath commanded that we should mediate only by the Prince his Son Now what presumption is it to do as we are commanded Nay it is audacious presumption to go contrary to that course that is enjoyned Hath God commanded us to offer our prayers to Him by Christ alone and appointed him to take all Supplications and exhibite all Petitions unto Him and will He take it well think you that we set up other new Masters of Request of our own devising or seek a way to the way or use Mediators to our Mediator This God will not endure For it is not only needlesse and fruitlesse but superstitious and most sacrilegious for it robbeth God of a special part of his Honour and wrongeth Christ in his Office of Mediatorship Wherefore Use 2 let us be directed and exhorted in all our Prayers and Supplications for our selves or others to seek God alone in the mediation of his Son He only is Ominiscient and knows our hearts Omnipresent ever at hand in all places at all times and Omnipotent only able to help us and most willing likewise to do it O blessed and thrice blessed be His Name that hath gratiously invited us and called upon us to call upon Him and hath not put us over to any such as Papists fancy to be Favourites He is that Friend spoken of Luke 11. who when His Children were in bed Saints and Angels asleep yeâ— hath His bed so near the Door that no sooner do we knock but He hears and albeit He may delay us for a while yet He will not deny us but will supply our wants if we call heartily unto Him Let us therefore say as Jer. 3.22 Behold we come unto thee for thou art the Lord our God Jer. 3.22 Thus much of the Persons Interceding and Interceded Now we come to the Request it self Wherein as we have shewed we have considerable The thing Requested and the Termes or Conditions on which it is desired The Boon is First Specified Let it alone Secondly Amplyfied from the Circumstance of Time This year also Let it alone this year also Text. But why Let it alone Is this a favour Quest Doth not God threaten it as a Judgment on Rebellious Israel that He would Let them alone Hos 4.17 And was it not in Judgment that Christ said of the Scribes and Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them alone Math. 15.14 What means the Dresser then in putting up this Request 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it alone Math. 15.14 Indeed there is no greater Plague out of the place of torment then to be so lâ—talone God seemeth to say of such a one as the Father in the Comedy of His lewd Son abeat profundat perdat pereat In which respect saith a Reverend Divine Dr. Sclater in Rom. 1. vers 26. p. 135. If God should give me my Option to choose the torments of Hell with hope to recover his gratious favour or thus utterly to forsake me of His grace and leave me to my self I would wish rather Hell torments with expectation of deliverance then thus to be left alone and given up to the lusts of mine heart This then cannot be the meaning Let it alone leave it to it self But let it alone that is hurt it not destroy it not suffer it a while longer to stand suspend the sentence denounced against it spare it 2 King 4.27 Judg. 11.37 Job 7.19 10.20 â— and so we find the word used often as 2 King 4.27 Judg. 11.37 Job 7.19 10 20. In that this Dresser doth not crave a reversing of the Sentence nor doth He absolutely sue for pardons He only desires a Reprieve are spit of execution and that upon Composition Let it alone this year also till I shall digg about it and dung iâ— c. From thence we obseâ—ve that It is as great a favour as can be expected or defired for a sinner Doct. to be a while longer spared Or To be let alone and spared a while longer is as great a mercy as can be desired on a sinner's bâ—half This is all that the Dresser did desire or could have any hope to obtain from the hands of the Owner that now after three years fruitlesse standing in the Vineyard and Sentence passed against it for its barrennesse a reprieve may be granted for it and one year more cast in ex abundanti For the further Confirmation of this Doctrine take notice First that the godly themselves have craved this at the hands of God Job 10.20 and begged it earnestly as a high favour and mercy Job 10.20 Let me alone saith Job that I may take comfort a little O spare me saith David Psal 39.13 Psal 39.13 that I may recover strength before I go hence and be no more And this was that which Hezekiah with prayers and tears bâ—gged at the hand of God Isa 38.3 Isa 38.3 and having obtained it of God blessed God for it vers 20. Vers 20 And yet these had lesse need to desire to be spared than those who live in a course of sin And this was all that the unmerciful Debtor did desire from his Creditor as you find in that Parable Math. 18.26 Have patience
transgressed And the neglect of this discovery of sin is made the proper mark of a false Prophet Lament 2.14 Thy Prophets have seen vain and foolish things for thee and they have not discovered thine Iniquity Lament 2.14 to turn away thy Captivity but have seen for thee false burthens and causes of banishment This is not onely a part of the will of God which we are commanded to make known unto our People Reas 1 but as necessary a part to Salvation as any other and without which no other part will become fruitful without this discovery of sin there can be no conviction wrought Joh. 16.8 as appears John 16.8 The Will follows the Vnderstanding and till that be enlightned Pleas and Excuses for sin will not be removed How boldly and malepartly did the Woman of Samaria discourse with Christ before her foul sin that she lived in Joh. 4.18 19. was discovered unto her John 4.18 and all things told her that ever she did verse 29 and then she begin to have her conscience awakened and to reverence Christ as a Prophet verse 19. and to acknowledge Him to be the Saviour of the World vers 29. this kind of Preaching is it which makes mâ—n feel Verse 29. and acknowledge the mighty Power of God in His Ordinances When the Hearer feeleth himself to be convicted of all and judged of all and that the secrets of his heart are manifested to him 1 Cor. 14.24 25. then he falls down and worships God and is enforced to say God is in you of a truth 1 Cor. 14.24 25. Again till mens sins are are effectually discovered unto them in the glâ—sse of the Law they can never attain to any soundnesse of Faith nor any other saving grace Hâ—nce it is that St. Paul wills Tâ—itus to rebuke the Grecians sharply or to the quick Tit. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be sound in the Faith Tit. 1.13 Nor is there any other ordinary way to attain true comfort When God appeared to Eliah there was first a mighty strong winde that did rend the Rock and then an Earth-quake and after that a terrible fire 1 King 19.11 and then came a still Voyce full of Comfort So when God's Ministers by the Tempest of thâ— Law have rent the rocky hearts of men and made them in a manner at their wits end so that they come trembling and crying with the Jaylor Act. 16.30 What shall I do to be saved then is the season for the Voyce of Peace and Comfort and not before And this is the course that the Spirit of God it self takes who is the Comforter in bringing God's Elect to true Comfort John 16.8 God's Spirit never comforted any Joh. 16.8 before he had reproved him and convinced him of his sinful and damnable estate The Spirit of bondage must alwayes go before the Spirit of Adoption Rom. 8.15 In his first operation Rom. 8.15 he rebukes them of sin in whom he worketh and lets them see that bondage and slavery under which they lye which works fear in them but in his second operation he is a Spirit of Adoption comforting them with a sight of God's mercy in Christ Jesus Use 1 Hence we may be informed of the great necessity both of teaching and learning the Law of God the sum whereof we have in the ten Commandements by which we attain to the Knowledge of sin Rom. 7.7 without the knowledge of that corruption of nature lyes as it were dead in us Rom. 7.8 Rom. 7.7 8. It yes hid and is not discovered men have no sense of inward corruption no touch of conscience in respect of it as the Apostle speaks in his own particular case verse 9. But when the Law comes Verse 9. then sin appears to be sin the very Root of sin Original corruption is layd open and appears to be sin This is a Doctrine much opposed by the Familists Anabaptists Antinomists and other Libertines who under pretence of Christian Liberty cry down the Law as no hing at all belonging to Christians affirming that they that are in Christ have nothing to do with it but are out of the reach of it A pestilent error and of dangerous consequence For from henâ—e they inferr First That God can see no sin in his Children for as much as he câ—n see no Law tranâ—gressed contrary to that we read Jer. 23.24 Can any hide himself in secret places Jer. 23.24 Psal 69.5 Heb. 4.13 that I shall not see him Psal 69.5 My sins are not hid from thee saith David Heb. 4.13 All things are naked and open unto the eyes of Him with whom we have to do Secondly That a man being in Christ cannot sin if he would for where there is no Law there is no transgression So that Be in Christ say they and sin if thou canst Yet we read otherwise in Scripture Jam. 3.2 1 Joh. 1.8 Jam. 3.2 In many things we sin all 1 John 1.8 If we say we have no sin the truth is not in us Thirdly That the Gospel takes away all obedience to the Commandements and that Faith hath nothing to do with Doing and Working and yet saith the Apostle Faith without Works is dead Jam. 2.17 18 20. Jam. 2.17 18 20. Joh. 14.23 1 Joh. 2.17 3.7 Rev. 2.5 16. Mat 6.12 and the Scripture calls for Doing John 14.23 1 John 2.17 3.7 Fourthly That justified persons have nothing to do with Repen tance Albeit we read that the Church of Ephesus and Pergamus are called upon to repent Revel 2.5 16. Nor is any Believer say some of these to pray for pardon of sin albeit Christ hath taught every one that calls God Father to pray daylie for forgivenesse Math. 6.12 Fifthly They each that such as call upon us for good works and presse obedience to the Law are Legal Preachers and that the Preach Popery and have Popes in their Bellyes Albeiâ— we have for our pattern herein both Christ and his Apostles who pressed on believers obedience to the Law Mat. 5.17 19. Tit. 3.14 Math. 5.17 19 Tit. 3.14 These and many such like inferences which a good heart cannot but tremble at are daylie broached by these Sectaries all tending to licentiousnesse and grounded upon this erroneous Tenent That the Law is not now under the Gospel to be taught nor pressed by Minister on their Hearers for that we are not now under the Law Rom. 6.14 but under Grace as the Apostle speaks Rom. 6.14 But these have not learned that distinction Zanch. in Eph. 2. loc 5 de Leg. Mos abrogatione Sect. 9. which learned Zanchy makes The Law is two wayes to be considered saith he First in the Substance of it Secondly in the Accidents or Circumstances belonging to it If we consider the Substance of it as it is the sum of Doctrine concerning piety shewing what is good and what is evil so Believers are still under it
purging Physick and gives Cordials So should God's Ministers the Physitians of Souls deal with their Patients Albeit with the purging Physick of the Law they bring the spirits of men very low yet they must with great care uphold and maintain the spirits so as that they do not fayl or be extinguisht but with the Comforts of the Gospel be upheld and revived That passage which we have Acts 8. may be made good use of by us Simon Magus having offered to buy the gifts of the Holy Ghost with money Act. 8.20 21. gave just occasion to Peter to denounce that heavy Sentence against him Thy money perish with thee thou hast neither part nor lot in this matter for thy heart is not right in the sight of God verse 20.21 Yet he affoards him a little Comfort to uphold Nature as it were but very warily administered Verse 22. Yet go and pray perhaps or it may be the thoughts of thy heart may be forgiven thee verse 22. With good words we ought to stay the hearts of the most desperate and endeavour to wan the frowardest if it be possible Job 13.4 If we do not thus we shall prove our selves to be Physitians of no value Job 13.4 Use 2 Wherefore let us that are Ministers apply our selves to this Comforting part of our Office Isa 50.4 It should be a great part of our study to be able to speak a word in season to those that are weary we should study Arguments of Comfort and be ready to administer them as need shall require And let us remember that as God himself will not alwayes be Chiding Psal 103.9 neither keepeth He his anger for ever as the Psalmist speaketh Psal 103.9 No more must the Minister of God be alwayes reproving but must do as those who give their Children wormwood or some bitter potion they sweeten the brim of the Cup with Honey or mix their Aloes with Milk and then give Sugar to sweeten their mouths again There shall not come from me saith God a double tribulation Psal 69.24 26 27. Take we heed that there comes not so from us If we add affliction these whom God hath wounded we give them Gall for Meat and Vinegar to quench their thirst Let us reveal those merices which the Word affoards and offers even to the worst mild Lenitives may be as profitable to some as biting Corrosives However let us with David sing both of Mercy and of Judgment Psal 101.1 The heart of man is broken as a flint with hard and soft together Psal 101.1 A Hammer and a Pillow doth it a Prison and a Pardon a Curse and a Saviour is the onely way to reclaim and bring home an Offender Vse 3 A word or two by way of Direction I have for you before I part with this Poynt For if the Dressers Office be to Dung as well as Digg then if you want Comfort or are dejected in Spirit by reason of your sins you may be directed from hence what to do and whom to make use of in that your perplexed condition God's People should make use of God's Ministers not onely in Publique but in private also and have their advice and counsel for resolving doubts of conscience if need so require God himself hath directed us unto this course Ask now the Priests saith the Lord of Hoasts Hag. 2.11 And Mal. 2.7 The Priests lips should preserve Knowledge Hag. 2.11 Mal. 2.7 and they that is the People should seek the Law at his mouth God hath furnished His Servants the Ministers with gifts and abilities to this purpose Isa 50.4 And they have received a special Commission from God and promise likewise Isa 50.4 that they shall yield comfort to his People in such a Case 2 Cor. 5.19 John 20.23 Nor may we think that the word of any private man shall be so efficacious for setling the conscience in solid Peace 2 Cor. 5.19 Joh. 20.23 as the word of a Faithful Minister shall be David could not have so much Comfort from the mouth of all his Courtiers about him as he had from the mouth of Nathan telling him that his sin was forgiven him And this course have the godly still taken So Josiah being in a perplexity upon the finding of the Book of the Law considering that it had bin so grosly transgressed sends for advice to Huldah the Prophetess 2 King 22. Hezekiah sendeth to Isaiah in the time of his trouble 2 King 22.14 2 King 19.2 1 Sam. 23.9 Math. 3.6 Act 2.37 2 King 19. David to Abiathar 1 Sam. 23.9 John Baptist's Hearers unto him Math. 3.6 And those who were much perplexed upon the hearing of Peter's Sermon come to him and the rest of the Apostles for direction and satisfaction saying Men and Brethren what shall we do Acts 2.37 This you have heard is a special part of their Office to Dung as well as Digg nor will those that are Faithfull be wanting in it in due time and order And thus much of what the Dresser promised should be done on his part if the Tree might one year more be spared It follows that we take notice of what is expected should be performed on the part of the Figg-Tree And if it bear fruit Text. Verse 9. well and if not then after that thou shalt cut it down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si quidem fecerit fructum It is Oratio defectiva saith Euthymius a speech somewhat imperfect for Well is not in the Original And if it bear Fruit what then why then it is to be conceived all will be well I adore saith Tertullian the fulnesse of the Scriptures speaking of their perfection Tertul. advers Hermog c. 22. and in another sense we may say that the deficiences and seeming vacuities in Scripture are to be adored and kissed as Constantine kissed the empty holes where Paphnutius's eyes were pulled out for the omission of something is many times more significant then the supply if the Speech had bin filled up would have bin As where the room left for words is anticipated by passion and filled up with sighs and groans Such an imperfect Speech was that which Moses used to God in the behalf of Israel Yet now if thou wilt forgive their sin Exod. 32.32 and if not c. Exod. 32.32 Such Speeches are often used in Scripture through passion of mind which cause h the tongue like a cracked Pipe or broken Bell to give a harsh and uncertain sound as did the Dresser in my Text Who seems to faulter in the midst of a Period but the more imperfect his Speech is the more perfectly it expresseth his Passion and Affection to the Figg-Tree he layd the condition of it to his heart and was exceedingly filled with grief and sorrow in the behalf of it which swallowed up words And that affoardeth us this Observation A Faithful Minister cannot but be deeply affected with grief Doct. in the behalf of
fearfull a mark and note of Reprobation as any we can find in the whole Book of God saith my former Author yet Mr. Hilder while the Gospel is preached and the means continued still there is some hope that some good may be wrought in them at the last Wherefore If any of you have lived long under the means and yet got no good thereby despaire not of your selves and yet presume not Attend still upon the means repaire to God's House hear the Word for if that convert thee not What hope canst thou have that any thing else will Do as those poor impotent Persons did John 5.3 Joh. 5.3 come to the Pool and there lay waiting for the moving of the Waters although it be 38 years yea longer use the means and wait the good hour never was any so unfruiâ—full and unprofitable but if he would submit himself to the Dresser's Husbandry call upon God for mercy and hold out in his endeavours God hath heard him in the end and so at last all hath proved well as followeth to be she wed you in the behalf of this Figg-Tree Well Albeit the words have a suppositive Form yet they carry withall a Positive Force If it bear Fruit after thy Patience in bearing and my pains in digging and dunging What then Why then all shall be well Therefore our Translators add that word albeit it be not in the Originall not with any Jesuiticall or Rhemisticall intention to darken or corrupt the Text but to enlighten it Well being put in like an Artificiall Tooth in the Mandible to help the sound which would not be so well without it It maketh up the flaw or crack which as before was shewed is in the Sentence and must ncessarily be implyed had it not been expressed So then this may be inferred All will be well if we bear fruit Doct. though it be late first Fruitfulnesse at last will make amends for all Before this all is naught stark naught betwixt God and Us but if after God's long Patience and the Dresser's diligence we become fruitfull and obedient It will be well on all sides We read 2 Chron. 12.2 2 Chron. 12.2 3. 3. of a great Army that came up against Jerusalem because they had transgressed against the Lord and despised his Messengers the Prophet Shemaiah tells the Princes of Israel and Judah that God would deliver them into the hands of their Enemies because they had forsaken Him Hereupon the Princes of Israel with their King humbled themselvs before the Lord and confessed his righteousnesse thereupon God was pacified his wrath was turned away and then in Judah all things went well saith the Text verse 12. Verse 12. Frequently doth God call upon his People to be obedient and to return unto their Duty upon this very ground Deut. 12.25 26. Jer. 7.23 22 15 16 38 20. Jer. 42.6 that it might be well with them Deut. 12 25 26. Jer. 7.23 22.15 16 38 20. And this hath the testimony even of the most rebellious as we find Jer. 42.6 We will do what God requires that it may be well with us And needs it must be so because Reas however the beginning was naught and proceeding worse yet the end is good and all is well that ends well There are many good Ends that meet in that one Center The Ultimate End that God aimes at in all his Actions is the glory of his Name Thus he Elected us from before the Foundation of the World to the praise of his Glory Ephes 1.5 6 12. Prov. 16.4 Isa 43.7 1 Co 6.20 Rom. 11.30 Ephes 1.5 6 12. He Created us to the same End Prov. 16.4 Isa 43.7 and Redeemed us for that purpose 1 Cor. 6.20 He preserves and feeds us that his Glory may be set forth by us c. Rom. 11.30 Now by our conversion and turning unto him by our bringing forth fruit beseeming Repentance great glory redounds unto his name John 15.8 Herein is my Father glorifyed Joh 15.8 1 Tim. 1.13 16. his mercy is magnified 1 Tim. 1.13 16. Power seen Truth Wisdome Patience Goodnesse all exalted in the raysing up Children to Abraham of stones in healing old soares raysing up the Dead to life c. All is well then in respect of the Owner he hath his End Secondly In respect of the Dresser of the Vineyard all will be well Christ is the chief and principal Dresser and he now sees the travail of his Soul the effect of his Sufferings Isa 43.11 the fruit of his Blood which was shed to purge us to be a peculiar People unto himself zealous of good Works Tit. 1.14 When he sees a Soul begotten to him a Branch engrafted in him he rests aboundantly satisfied and contented therewith Isa 53.11 He counts his Blood well bestowed And that blood which before spake Vengeance now no more speaks such things against any such Soul but mercy In reference to the Vnder-Dressers God's Ministers all will be well Their pains in Digging Dunging Pruning Preaching Praying Sweating is well recompenced Our Labour indeed is a soare sweating labour as hath bin before shewed when nothing but Sweat comes of our Labour But when a Tree that is ready to dye recovers it self upon the travail and pains of the Dresser this makes for his credit and honour and puts as it were a new life into him and it will enable him to make a comfortable account to the Lord of the Vineyard when he shall be called thereunto of that wherewith he was betrusted And that is well for him Dan. 12.3 Dan. 12.9 Thirdly Whereas before the Ground was cumbered with a barren Tree as before you heard and other Trees hindered by it c. Now in bearing and bringing forth of Fruit the Vineyard is credited the Soyl much inriched other Trees graced and revived Great joy was in the Church upon Paul's Conversion and Preaching of the Gospel which before he had persecuted Acts 9.31 and so for the Gentiles calling Acts 9.31 11.18 15.3 Acts 11.18 15.3 Lastly It will be well for the Tree it self Now upon it's fructifying it is out of danger of felling and fyring The Pruning hook may come to some of the Branches of it to make it more fruitful Joh. 15.2 but the Axe shall never be layd to the Root no Beast shall browze it Canker eat into it Danger come nigh it It is under the Eye and care of the Lord of the Vineyard And that is well for him also Thus you see how the Ends of all these lines meet in this one Center Well All must needs be well that ends so well Let me now apply my self to you who hitherto have lived an unfruitful and unprofitable life Vse 1 Can you have a greater encouragement to well-doing then this that notwithstanding your manifold provocations yet God is reconcileable and albeit heavy Judgments have bin denounced against you yet if now you will
staying of the Ark with his hand when it was ready to fall out of the Cart 2 Sam. 6.6 7 8. But let us now take forth a new Lesson and learn to praise God for shewing Himself severe as well as gentle for his Acts of Justice as well as for His Acts of Mercy The good Husband-man is commended for his good Husbandry in the cutting away dry and withered branches as well as in pruning those which are fruitful It is one of God's glorious works to cut up and root out such Trees as hurt and annoy His Vineyard as it is to plant and set his Vineyard with the choisest Plants and it is as great a fault to robb Him in the one as in the other You know how we extoll Princes when they declare themselves to be wholly devoted to right so that if their nearest Favourites do things worthy of death they deliver them up to the hands of Justice Mahomet the Great in slaying his Minion Irene whom he dearly loved with his own hand and in the sight of his People was highly magnified by them for that Act Let the King of Kings enjoy the Praise of his just and severe Executions He looks for Prayse not onely from Heaven but from Hell As Heaven is for the Praise of his Mercy so is Hell for the Praise of his Justice The Righteous shall rejoyce saith David Ps 58.10 Psal 58.10 when he seeth the Vengeance he shall wash his feet in the blood of the Wicked that is when he shall see Judgment executed upon the wicked and Ungodly he shall not onely be glad for the overthrow of the wicked and praise God for it but in that blood of theirs which is shed they shall wash their feet and make a comfortable Use to themselves thereof Joh. 13.10 The Feet are the Affections of the Soul in Scripture-Language and he that is washed needeth not save to wash his Feet saith Christ In this Sanguine Bath of the blood of the Wicked we wash our Feet when we put off our carnall Affections and learn to fear God more love Him the better c. and honour Him for His just and righteous Judgments singing upon such occasions the Song of Moses the Servant of God and the Song of the Lamb Rev. 15.3 4. saying Great and marvellous are thy Works Lord God Almighty just and true are thy wayes thou King of Saints Who shall not fear thee O Lord and glorify thy Name For thou onely art Holy For all Nations shall come and worship before thee for thy Judgments are made manifest Even so Rev. 16.7 Lord God Almighty true and righteous are thy Judgments Amen and Amen FINIS The Table Alphabetical directing the Reader to the ready finding out of the most material things contained in this Book A. AFflictions how to bear them Page 488 Afflictions come all from God Page 473 How God can be sayd to be Authour of them Page 472 How Afflictions are said to be evil they coming from God who is good Page 474 In all Afflictions see God's hand Page 478 Inferiour Causes are not to be neglected in them Page 479 Age is Venerable not for number of years but for desert Page 233 Old-age should be fruitful Page 232 It is an unfit time for Repentance Page 246 It is like a decaying or doated Tree Page 72 Amen under the Law answered to the Curse but under the Gospel to the Blessing Page 458 Angels God imployes not in dressing of the Vineyard and why Page 154 Angry God is when he smites Page 305 Axe Ministerial what it is Page 291 God hath many Axes Page 469 Every thing becomes an Axe to the wicked Page 296 Author of Sin God is not Page 477 Humane Authors may be made use of by Ministers in Preaching Page 95 B. BAptism but one and yet many Page 66 Barrenness is dangerous Page 58 Barrenness of the heart a greater Judgment then barrennesse of the Womb. Page 299 A barren Professor is unprofitable Page 314 He is cast forth of the Vineyard Page 286 None to despair because of barrenness Page 439 Beastly heart is under mans-shape Page 38 Behold what it intimates Page 202 It 's work within Doors and without Page 203 Bishop one is no more then another and in what sense true Page 172 Brethren should hate discord Page 67 Burthens to the Vineyard who are Page 320 Unfruitful Professors are many wayes burthensome Page 315 C. CAsting out what is thereby meant Page 286 Casting into the fire what that is Page 290 Child-hood God regardeth Page 228 How Child-hood is spent Page 227 Christ both King Preist and Prophet Page 24 He is best worthy to be heard Page 23 He is the Head of the Church Page 59 He is our Intercessor and Advocate Vid. Intercession He seeks not the destruction of any Page 457 Church is but one Page 59 What constitutes a true Visible Church Page 97 The Church of England is a true Church Page 94 The true Marks of a Church Page 93 All corruptions in a Church do not unchurch Her Page 95 A man may be a member of the invisible Church who yet is not of the Church-Visible Page 98 The Church sometimes lyeth fallow Page 43 No Church is perfect at first Page 45 The Church is more excellent then other Places Page 48 It shall never be forsaken Page 70 The Church is a Vineyard Vid. Vineyard It is the best soyl for Fruit. Page 90 The welfare of it is to be sought Page 57 Enemies of the Church warned Page 69 Circumstances aggravate sin Page 218 Complaints of God should bring us on our knees Page 326 333 When and how God complaines Page 331 One complaines of another God of all Page 209 Comfort belongs to broken hearts Page 423 Such as want it must go to God's Ministers for it Page 425 Compositions for Tythes how far warrantable Page 403 How People deal with Ministers therein Page 405 Contentions in the Church whence they arise Page 187 How to avoid them Page 181 Not to take offence at them Page 191 Conversation of a Christian should be convincing Page 53 It should be answerable to our Profession Page 88 Corruptions in a Church warrant not a Separation from it Page 51 They are often esteemed for corruptions which are none Page 95 Cutting down what is meant thereby Page 283 It is the doom of Barrenness Page 282 How God proceeds therein Page 286 God's Judgments are of a cutting nature Page 284 So is his Word Page 285 D. DAyes of the wicked are empty dayes Page 236 Dâ—crees of God take in the means as well as the end Page 329 Delay is dangerous Page 249 Despisers of Christ who are Page 27 Differences amongst God's Ministers are not fundamental Page 192 Discipline no essential note of the Church Page 97 Digging and Dunging what meant thereby Page 385 408 Division in the Church dangerous Page 61 Divisions and Distractions a forerunner of ruine Page 272 Dressers