The Figless Fig Tree, Text (6 of 12)

The Figless Fig Tree · Text (6 of 12)

p. 211Thirdly, 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.Num 20:12Exod 4:24Exod 4:251 Sam 3:131 Sam 15:8Deut 23:4Matt 22:12Matt 22:13Matt 25:10Matt 25:11Matt 3:10Matt 7:13had 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.Matt 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.Deut 27:26 as well as the other, the curſe is denounced, Deut. 27. verſ. 26. The breach p. 212of 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.Ps 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, …a ſi…e vitio pr…creamur; anteque actionem propriae voluntatis, id ſolum in homine eſt quod Deus condidit. Rom 7.18, 19, 20, 23, 24, 25.Job 14:4Rom 7:18Rom 7:19Rom 7:20Rom 7:23Rom 7:24Rom 7:25Now 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 onelyonly 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 onelyonly 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 p. 213taxed with any groſſe crime,Luke 18.11.Luke 18:11 they are no Extortioners, Ʋnjuſt, 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.Isa 1:16Isa 1:17Ps 34:14Luke 16:15Matt 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 onelyonly had a fair ſhew, his inſide being full of filthineſſe) ſounded the Trumpet of his own praiſe, not onelyonly 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.Dan 9:6Dan 9:10 then hitherto we have done. Daniel bitterly laments this, Dan. 9.6, 10. So others of Gods Children. In matters of Faith;Numb. 20.12.Num 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.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.Titus 1:12Titus 1:13Titus 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 p. 214is 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 …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. ….19.Matt 3:10 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 p. 215that 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.Matt 12:3Matt 3:4in 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.Matt 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.Jas 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, 11.2 Thess 2:102 Thess 2:11 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, 20.1 Thess 5:191 Thess 5:20 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 onelyonly 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.Ps 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 p. 216by 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, quàm poena ſenſûs Chryſ.Heb 12:14 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.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 moſt horrible to do the contrary: It is not enough that thou art not an ill man, by ſins of Commiſſion againſt the Negative Commandements of God, but thou muſt ſhew thy ſelf a good man, by thy conformity to Gods Affirmative precepts: And as thou deſireſt not onelyonly to eſcape the Damnation of Hell, but to obtain the Glory of Heaven; So it is requiſite that thou beeſt not onelyonly careful to avoid thoſe ſins, which ſubject thee to the former, but that thou alſo doſt thoſe Duties, and embraceſt thoſe Virtues whereby thou mayeſt be fitted and advanced to the latter. Say not, becauſe I am not thus or thus, therefore I am as I ought to be, it is too poor a Counter, to be layd in ſo high a place: Suppoſe that no man can condemn thee for evil, yet unleſſe God and thine own conſcience commend thee for good that thou haſt done, thou art far from God's Kingdom. It is not enough for the Miniſter to ſay, I have not ſeduced this People, nor led p. 217them out of the way; if he hath not inſtructed them in the right way wherein they ſhould walk: Nor for the Magiſtrate to ſay, I never wronged the Poor, nor condemned the Innocent; unleſſe he can ſay with Job, I have ſtood up for them, and pleaded their Cauſe. Nor may the Landlord bleſſe himſelf in this, that he did never wring nor gripe the bowels of his Tenants, if he hath not ſuccoured and protected them. Let him that ſtole, ſteal no more, (ſaith the Apoſtle;) Epheſ. 4.28. but,Eph. 4.28.Eph 4:28 Is that enough? No, Let him labour with his hands the thing that is good, that he may have to give to him that needeth. Verſ. 25.And ſo for the Lyar; let him not only caſt off lying, but alſo ſpeak the Truth unto his Neighbour, Eph. 4.25. and ſo of every other; Let the wicked not only forſake his wicked wayes, Iſa. 55.7.Isa 55:7but likewiſe turn into the wayes of Righteouſneſſe, Iſa. 55.7. In a word, let all labour to have Job's Letters of Commendation, which he carryed from God to the World; which did run in this Tenour,Job 1.1.Job 1:1 He feared God, and eſchewed evil; and remember the Point delivered, that, Barrenneſſe in a Figg-Tree layes guilt enough upon it, and is ſufficient to expoſe it to the Axe and Fire. Omiſſion of Dyer, brings diſeaſes which cauſe death; So Omiſſion of Duties, brings damnation to the Soul.

Vſe 4 As for thoſe who are ſo farfrom being fruitful in good, that they are fruitful in evil, bearing naught elſe, but rotten, ſtinking, and unſavory fruit, we ſhall not need to read to you their Doom, He that runs, may read it. Hab. 2.2.Hab 2:2If barrenneſſe in good be ſo full of guilt, and ſo diſpleaſing unto God; what think you will become of ſuch Trees,Deut. 32.32. Pſal. 58.2. Pſal. 26.10. Prov. 9.10. Acts 7.15. 2 Pet. 2.14. Rom. 3.13, 14. Pſal. 10.7. Luke 16.22. Pſal. 14.4.Deut 32:32Ps 58:2Ps 26:10Prov 9:10Acts 7:152 Pet 2:14Rom 3:13Rom 3:14Ps 10:7Luke 16:22Ps 14:4 as from the root of a filthy and fleſhly heart, bring forth, like the Vines of Sodom and Gomorrah, Fruit as bitter as Gall? whoſe hearts within them imagine miſchief, whoſe hands without them exerciſe cruelty upon the Earth; whoſe feet run to evil, and are ſwift to ſhed blood; whoſe ears are uncircumſiſed, eyes full of Adultery, and cannot ceaſe to ſin; whoſe throats are open Sepulchers, whoſe tongues are uſed to deceit, under whoſe lips the poyſon of Aſps, and whoſe mouthes are full of curſing and bitterneſſe? Shall Dives be damned that would not vouchſafe crums to hungry Lazarus; what will become of thoſe (then) that eat up the Poor as Bread, and grind their faces? Muſt they go Captive with the firſt, that are not p. 218ſorry for the affliction of Joſeph; Amos 6.6, 7.Amos 6:6Amos 6:7whither ſhall be led and carryed, that have cauſed the affliction of Joſeph? If he was bound hand and foot, who proſecuted his own right with extreamity againſt his fellow-ſervant;Math. 18.33.Matt 18:33 whither ſhall they be caſt that labour the unjuſt vexation of men, pretending title to that whereunto they have no colour of right? If they that did but Build, and Plant, and Marry, and give in Marriage (things lawful in themſelves) were ſwept away with the Univerſal flood; whither ſhall the Tempeſt of God's fury carry them that blaſpheme his Name, perſecute his Meſſengers, contemn his Ordinances, & wallow in all manner of Voluptuouſneſs? If they ſhall be ſentenced that viſited not Chriſt in Priſon, &c. what will become of thoſe that caſt him into Priſon? pulled the meat out of his mouth, &c? Theſe things I will leave to your ſerious conſiderations, and proceed to ſpeak of the Aggravations of the fault: Firſt, from the Time affoarded to it for bearing Fruit [Theſe three years]. Secondly, from the means that had bin taken with it, that it might be fruitful; implyed in theſe words, [I come ſeeking fruit on this Figg-Tree.]

As Scripture calls us to take notice of ſin, ſo it doth frequently put us in mind of the Circumſtances: for (as from hence you may Collect),

Doct. Circumstances of a ſin give Aggravations to it.

So we find the Quality and Condition of the Perſon faulty,Joh. 3.10, & 13, 18. 1 Sam. 2.22. 2 Chron. 33.7. Iſa. 58.3, 4. 2 Sam. 16.22. Iſa. 33.1. Math. 11.24.John 3:10John 13:181 Sam 2:222 Chr 33:7Isa 58:3Isa 58:42 Sam 16:22Isa 33:1Matt 11:24 aggravates the fault, as, John 3.10, & 13, 18. Sometimes the Place where it is committed is an aggravating circumſtance of it, as, 1 Sam. 2.22. 2 Chron. 33.7. Sometimes the Aggravation ariſeth from the Time of committing of it, as, Iſa. 58. 3 4.

Sometimes from the manner of doing it, as 2 Sam. 16. verſ. 22. Iſa. 33.1.

Sometimes from the Means, as, Math. 11.24. and as we ſhall hear ſhortly more amply.

This is a Point might be made good Uſe of. Vſe. We are not to judge of our ſins by the ſubſtance onelyonly, but weigh the Circumſtances likewiſe with them in the ballance of the Sanctuary; and bring them into our account with the other; that our Repentance and Humiliation for them may be Anſwerable: But I p. 219ſhall leave it to your own Meditations, and come to the Particulars: we begin with the Time, foreign.

Theſe three years.]

I ſhould try your patience (and that I would be loath to do) in relating the ſeveral Conjectures and Opinions of Expoſitors, concerning the three years here mentioned; I ſhall only touch upon ſome of them, and then acquaint you with that which is beſt approved.

Some by theſe three years (in reference to the Jews) underſtand theſe three Times, Before the Law; Under the Law; and Under grace: before the Law when as God ſought that People by Abraham, Iſaac, Jacob and the other Patriarchs: under the Law,Ambroſ. Auguſt. Chryſol. when as God ſought them by Moſes and the Prophets: under the Goſpel, when as God ſought them by Chriſt and his Apoſtles. O…hers underſtand by the firſt year, the Time before the Captivity of that People; By the ſecond, the time of their return unto Jury; By the third, the time of Chriſt's coming in the fleſh, to Preach unto them. One of theſe ways, moſt of the Ancient take.

Latter writters conceive, that by theſe three years is to be underſtood, the whole time of Chriſt's Miniſtery on Earth, Preaching, and Working Miracles; the firſt three years of his publique Miniſtery, he planted the Goſpel in the Land of Jury; and in the fourth year thereof, he was put to death: All which times the Jews continued unconverted; And to this time one year more was added, which was the time of the Apoſtles preaching, and labouring amongſt them: which they neglecting, going on ſtill in their impenitency, were afterwards cut down by the Romans.

Others are of opinion that our Saviour had an eye eſpecially upon his commings up into the Temple, at three ſeveral and ſolemne feaſts of the Paſſover, before his Paſſion. One was in the firſt year of his Publique Miniſtery, of which we read,Joh. 2.13, 14.John 2:13John 2:14 John 2.13, 14. at which time he found no fruit, but buying and felling Oxen, and Sheep, and Doves in the Temple, making the Houſe of God an Houſe of Merchandiſe.

A ſecond coming to look for Fruit on that Figg-Tree, was in the ſecond year of his Miniſtery, of which we read, John 5.1,—9.Joh. 5.1, —9.John 5:1 and then he wrought that Miracle in healing of a Cripple who p. 220lay at the Poole, having had an Infirmity eight and thirty years, for which the Jews cavil at Him, and perſecute Him.

His third ſolemn going up unto the Temple, was, that we read of,Joh. 6.4.John 6:4 John 6.4. where he taught openly, but the People charged him to have a Devil; and the chief Prieſts and Phariſees are angry with their Officers for that they apprehended him not. No better Fruit did He find on that Jewiſh Figg-Tree at His three ſeveral comings up, to ſeek for it.

From this third Paſſover and ſolemn Feaſt, the Figg-Tree ſtood untill our Saviour's Paſſion, which time was the year of this Figg-Tree's reprival; in which year it was that our Saviour propounded this Parable to the Galilaeans, and then, after that, this Jewiſh Figg Tree began to fall; the Curſe being executed by degrees upon it, as, God willing, you ſhall hereafter hear more fully. And this opinion ſeems moſt probable.

But Laſtly, Others conceive that our Saviour in mentioning three years, alludes only to that in the Old Law, Levit. 19.23, 24.Leut. 19.23, 24. When you come into the Land and plant all manner of Trees for Fruit (ſaith God), then you ſhall count the fruit thereof as uncircumciſed; three years ſhall it be as uncircumciſed to you, but in the fourth year all the Fruit thereof ſhall be holy to praiſe the Lord withall: There was a Natural Reaſon of this Law as well as Political; The Civil and Political Reaſon, ſay Divines, was, for that the firſt Fruit of Trees being full of moyſture and wateriſh,Vid. Willet in loc. it was not ſo wholeſome for the People, and likewiſe to reſtrain them from inordinate feeding on it (eſpecially at the firſt) which might breed ſurſets in them: But the Natural Reaſon was, for that a fruit-Tree requires one year to ſettle the Root after the Plantation; in which regard the Husbandman will not ſuffer a Tree new-ſe…; the firſt year to bear; the ſecond year the ſapp moſt commonly runs out in Leaves and Branches, and the time of Fruit is not yet come; but the third year (if there be any hopes of its fer…ility, and the ſoyle and ſeaſon be any thing kindly) it beareth fruits and is well loaden; This Reaſon may be admitted, albeit the former is preferred.

now in Reference to us, who live under the Goſpel, and are patted in the Church as in the Vineyard:Theoph. in loc. By theſe three years ſome underſtand the three Ages of Man; Youth, Middle Age, p. 221and Old Age: thoſe three Ages which St. John makes mention of, and calls upon for fruitfulneſſe, 1 John 2.12, 13, 14.1 Joh. 2.12, 13, 14.1 John 2:121 John 2:131 John 2:14 Childhood or Youth; Middle age or Man-hood; Old age or Father-hood. In all theſe three ſeveral Ages God doth come to us, and ſeek for Fruit from us: In our Youth, Eccleſ. 12.1.Eccleſ. 12.1.Eccl 12:1 In our Middle age by Croſſes and Troubles, by Changes and Alterations in our Bodies and outward States. In Old Age, by Aches in our Bones, decay of ſenſes, by gray haires that are here and there upon us,Hoſ. 7.…Hos 7 Hoſ. 7.9.

Others by three years, underſtand many years, a certain number being put for an uncertain; a definite for an indefinite time: and ſo we ſhall find that number uſed in Scripture, as, 2 Cor. 12.8.2 Cor. 12.8.2 Cor 12:8 I beſought the Lord thrice, that is, frequently: God doth come to ſeek fruit of man three years, that is, many years, before he commands him to be cut down. God deals with us (ſaith Calvin) as the Husband man doth with his Trees; who allows time enough for the ſtanding of them, and uſeth all means to make them fruitful, which if it prevails not, then he cuts them down, and fits them for the fire. And this Interpretation we may ſafely follow, and from hence lay down this Concluſion.

God alloweth and allotteth to every Figg-Tree growing in his Vineyard, Doct. a due proportion of time for the bringing forth of fruit. Or, Where he expects fruits, he allotteth time ſufficient for the producing of it.

Three years you ſee the Husbandman bears with this Figg-Tree. Time long enough, to waite for the proof of it; for if the Figg-Tree bear not Fruit the third year, it will never bear (ſaith one). Had it bin a Nut-Tree, or an Olive (ſaith another),Cornel. a Lapide Mald. in loc. three years had not bin enough to waite; But it is enough for ſo growing and ſucculent a plant as the Figg-Tree is; and three years God alloweth it: all which time He waited, and made no complaint thereof unto the Dreſſer, nor denounced Vengeance againſt it (that we read of.)

To every Nation, to every Church, Congregation, and Particular Perſon, God allowes a fit proportion of time for producing Fruit, (albeit to ſome more to ſome leſſe, yet) to all ſufficient): Three years He bore with this Figg-Tree; Forty years ſpace the Children of Iſrael had given them in the Wilderneſſe; p. 222an hundred and twenty years He allotted to the Old World for Repentance:Heb. 3.9. Gen. 6.3. Ezek. 4.5. Gen. 15.16.Heb 3:9Gen 6:3Ezek 4:5Gen 15:16 three hundred and nin…ety years He forbore the Idolatrous Iſraelites; four hundred years were granted the Ammonits, and with Antichriſt He hath borne above one thouſand two hundred years: mention is made of the times of the Gentiles,Luk. 21.24. Rom. 11.25.Luke 21:24Rom 11:25 Luke 21.24. Rom. 11.25. They had time allotted them to come in, and before that time came, God bore with them above two thouſand years: It is evident then, that God is not haſty, he allowes ſufficient time for all, He looks not for his Rent before the Day, as appears by that we read, Math. 21.34. When the time of Fruit drew near (ſaith St. Mathew),Math. 11.34.Matt 11:34 He ſent his Servants to the Husbandmen: At the ſeaſon, ſaith St. Mark, 12.2. When the Rent Day was come, He ſent that he might receive of the Fruit of the Vineyard;Mat. 22.2.Matt 22:2 He allowed theſe Farmers time to make their Rent before he ſent for it, all which time he forbore with patience.

This God doth that he may be juſtified, Reaſ. and every mouth ſtopped before Him; Should He require work, and not allow time to do it in, it might be thought Tyranny in Him; as it was in Pharoah, to require the tale of Brick of the Children of Iſrael, and yet allow them no ſtraw wherewith to burn their Brick; nor yet time to gather it.

But we read of that Figg-Tree which grew by the way-ſide, that it was curſed for its barreneſſe, Object. Mark 11.13. Reſp.Mark 11:13when the time of Figgs was not yet come, Mark 11.13.

Some anſwer it thus, Had not man fallen, that Tree had not bin barren; for before the Earth was curſed for Man's tranſgeſſion, all Fruits ſhould have bin more frequent, and aboundart; yea, almoſt continually like the Trees in the Paradiſe of God: And ſo our Saviour to ſhew, not onelyonly his Power, but his Righteouſneſs, curſed it; becauſe it was not ſo fruitful as it was by Creation, taking no notice of the unfruitfulneſſe of it; or of the wan… of Fruit which came to paſſe at this time of the year, by reaſon of the Curſe through our corruption.

Secondly, That may be underſtood of the Vintage, and time of gathe…ing Figgs (according to that of Mathew, Math. 21.Matt 2121.34. When the time of fruit grew near, that is, of gathering, and Inning of it) which not being yet, Chriſt might well expect Fruit from it,

p. 223Thirdly, Although the time of Ripe Figgs was not yet, yet green Figgs might have bin upon it, It was a ſeaſon for ſome Fruit,Vid. Danaeus Quaest. in Evang. ſecund. Marc. Quaeſt. 48. p. 192.163. albeit it had not attained to its perfection. The Figg-Tree (as before hath bin ſhewed you) is a plant (if not altogether barren) that yields a continual ſucceſſion of encreaſe; whilſt one Figg is ripe, another is green; Chriſt looked for ſome Fruit from that great ſhew of leaves; had he found but green Figgs only, it is likely that it ſhould have eſcaped blaſting.

Fourthly, That puniſhment was not inflicted (properly) on the Figg-Tree, but upon fruitleſſe and barren profeſſors, ſignified by that Figg-Tree. That which was done to this Figg-Tree was done in a figure, Myſtically and Parabolically;Seda. (For Chriſt did not onelyonly ſpeak Parables, but work Parables) and this was no other then a Real Parable of His: and that which Chriſt aimed at herein, was to teach his Diſciples (and us in them) how much he hated an unfruitful Profeſſion; and to foreſhew what judgments ſhould befall that barren Generation, for their unfruitfulneſſe; For this end he took the liberty to deſtroy that Plan…, (though without fault) and well he might; for as he made all things for his own glory; ſo he hath power to uſe them at his pleaſure, that his Church may be edified, and his own name glorified.

It is an ordinary and uſual Plea, that is brought by many; Ʋſe. want of time. They would Hear, Read, Pray, &c. but they have no time to do theſe things; why, how comes that about? God requires no Duty of us, but he allowes us time to do it in, if we had but wiſdom to apprehend it; there is a time allotted to every purpoſe (ſaith Solomon), Eccleſ. 3.1.—9.Eccleſ. 3.1,—9.Eccl 3:1 there is no Action nor Accident, intent and event, incident to the affaires of this life, but hath ſome part and portion of time layd out for it; Indeed there is no part of time there mentioned for Repentance, and bringing forth of good Fruits; nor is there any part of time layd out for ſin and doing ill: and the reaſon may be this, for that well-doing is a duty which muſt be concurrent with every moment of time.

The buſineſſe of Salvation is to have every ſeaſon, nor is there any time or ſeaſon allowed for ſin; no moment of time ſhould be allowed to it: yet that which ſhould have a ſhare in all ſeaſons, p. 224hath the leaſt; and that which ſhould have no part of time, hath the moſt. It is no want of time, but waſte of time, we have cauſe to lament; we are wanting to our ſelves, and that will make to our greater condemnation, (as in the next point you ſhall hear.)

Uſe 2 Let no man be offended at the leaſurely-pace that God's Juſtice walks. God allowes to the barrenneſt Tree a time, and a fitting time for the bringing forth of Fruit; Let none grudge any that time which God hath lent them,2 Tim. 2.2, 25. Ubi paterfamiliâs largus eſt, diſpenſator ejus non debet eſſe tenax: Ubi Deus Benignus eſt, homo non debet eſſe Auſterus Aug. Pſal. 13.3, & 94, 3, 4. Jer. 12.2, 3.2 Tim 2:22 Tim 2:25Ps 13:3Ps 94:3Ps 94:4Jer 12:2Jer 12:3 but patiently waite proving if at any time God will give them Repentance. Where the Maſter of the Houſe is liberal, the Steward ſhould not be hold-faſt and miſerable; where God is merciful, man ſhould not be cruel: And yet the very Saints of God ſeem ſometimes to be ſomewhat troubled at God's patience, Pſal. 73.3, & 94, 3, 4. Jer. 12.2, 3. But that ſhould not be: If God in Juſtice had deſtroyed the Samaritans, when the Apoſtles would have had them deſtroyed, How ſhould they afterwards have bin converted by the preaching of Chriſt? Had Demas bin hanged as ſoon as ever he began to play the Thief, how ſhould he have bin converted unto Chriſt upon the Croſſe, or Chriſt have bin glorified by his confeſſion of Him? Had God taken away Paul, when Paul began firſt to perſecute the Church, how ſhould the Church have bin confirmed in the Faith of Chriſt, by the Doctrine of Paul as now it is? If thou wouldſt have Fruit, leave a Tree (ſaith Augustine): and if thou woulſt that thy Brother ſhould Repent, grudge him not his life. And ſo we paſſe to a ſecond Obſervation, which concerns the aggravation of the fault.

Doct. 2 Time allotted (for bearing Fruit) neglected, aggravates the fault; The longer time, the greater crime.

Solomon ſpeaking of the ignorance of man, in not knowing of his time, compares him therein to Birds and Fiſhes that fall ignorantly and ſuddenly into a net or ſnare,Eccleſ. 9.12.Eccl 9:12 Eccleſ. 9.12. And Jeremiah preferrs the brute Creature before man therein, who yet is a Creature far more excellent,Jer. 8.7, 8.Jer 8:7Jer 8:8 and better able to make uſe of his time, (being endowed with reaſon which they are not.) Now this muſt needs be an Aggravation to his ſin, to throw his … to the ground, and become like the Beaſts that periſh, … he m…tched with a Beaſt, is a great diſparagement p. 225to man's nature; and to be like to a Beaſt (in that ſenſe) is worſe then to be a Beaſt indeed: To be a Beaſt, is without any fault in the Creature, God made it ſo; but to be a man, a Chriſtian man, & yet to be like a Beaſt, is not without mans fault and ſin, and ſo Aggravates: More Particularly, you ſhall ſee the Point proved in ſundry Inſtances.

This aggravated the ſins of the Old World, as appears by that of Peter, 1 Epiſt. 3.20. God waited all the while that the Ark was preparing, expecting their amendment and turning;1 Pet. 3.20.1 Pet 3:20 but they jeared, when they ſhould have feared, and ſo the Flood came and ſwept all, except eight ſouls from off the Earth: and it was layd to the charge of Iſrael, Jer. 8.7.8.Jer 8:7Jer 8:8as an aggravating circumſtance of their wickedneſſe, Jer. 8.7, 8. the Fouls of the aire are preferred before them, as having more skill to know their time, and obſerve it than they had, and it is rendred as one cauſe of their great Fall; They ſhould ſo fall as to riſe no more, verſ. 4. And this was that which Chriſt bewayled with reats over Jeruſalem, Luke 19.41, 42. Oh! Luke 19.41 42. EnlightenedLuke 19:41if thou hadſt known at least in this thy Day, the things that belong to thy peace, but now they are hid from thine eyes; This was no ſmall aggravation of Jeruſalems ſin, that ſhe knew not what concerned her happineſſe; No, not on that their Day; that time that was now lent unto them, that Chriſt was amongſt them, and did Preach unto them; And what was likely to follow thereupon, Chriſt ſhews in the words following, Thy enemies ſhall caſt a bank about thee, &c. And the reaſon of all theſe fearful Judgments that would befall them is this, becauſe thou kneweſt not, (that is, wouldſt not know) the time of thy Viſitation: Revel. 2.21.Rev 2:21This likewiſe did aggravate the ſin of that Jezabel, of whom we read, Revel. 2.21. God gave Her ſpace to Repent of Her fornication, but She had neither beart nor grace to make good uſe of it, for which God threatens to caſt Her upon a Bed of ſickneſs and inflict a grievous Diſeaſe upon Her,Verſ. 22.23. and plague all thoſe that commit adultery with Her, with many ſoare Judgments, and that He would ſweep away her followers, the Children of her fornication with violent death, verſ. 22.23. and all for that ſhe deſpiſed this mercy, of making good uſe of that time granted to Her, to bring forth the Fruit of Repentance. I ſhall not need to inſiſt any longer upon the proof of the Point, p. 226(being in theſe few Inſtances ſufficiently cleared) I ſhall onelyonly render you the reaſon of it, and then come to apply it.

Reaſ. 1 It is a controuling of Gods Wiſdom, who layes out for us the fittingeſt ſeaſon; He is the Diſpoſer of times, and hath appointed them (as Job ſpeaks of this Life,Job 14.14.Job 14:14 all the dayes of my appointed time). But this choyce of God for us we ſleight, and think he hath not given us a due and fitting portion of time; we will chooſe for our ſelves.

Secondly, The greater the mercy is, the greater is the ſin in the contempt of it; To neglect the time affoarded for our good, is a deſpiſing of the Riches of Gods goodneſſe and mercy (ſaith the Apoſtle):Rom. 2.4.Rom 2:4 we are ſaid to deſpiſe a thing, not onelyonly when we ſet it at nought,Act. 13.41. Prov. 15.5. Prov. 5.30. 1 Theſ. 5.20.Acts 13:41Prov 15:5Prov 5:301 Thess 5:20 and make leight accuont thereof, as, Acts 13.41. Behold, you deſpiſers, and wonder; But likewiſe, when we neglect to make the good uſe thereof, which we ought; So Children that follow not their Parents Counſel, are ſaid to deſpiſe it. So the leight regarding, and careleſſe hearing of the word, is a deſpiſing of it, Prov. 1.30. 1 Theſ. 5.20. And ſo in this Caſe, we deſpiſe the Riches of Gods mercy, when we make not the right uſe of his patience, and long-ſufferance in being led thereby unto repentance. And how provoking a ſin that is, I ſhall hereafter ſhew you; but for the preſent leave it to your felves to conſider of. And now let us put what hath bin ſaid to ſome Uſe.

Uſe 1 By this it may appear, that long-life is not alwayes a bleſſing; it may be given for the hurt of the owner: To the wicked it is not a bleſſing, through their own default; it may be prolonged and continued to fill up the meaſure of their ſin, as in the next verſe ſhall be ſhewed.

Uſe 2 If this be ſuch an aggravating Circumſtance of the ſin of ſterility and barrenneſſe, in not bearing and bringing forth fruits meet for Repentance and new Obedience; then it makes exceedingly againſt this ſinful Land in general, and many of us living within the pale of the Church in ſpecial.

What Nation under Heaven hath God come ſo near unto in mercy, (in this reſpect) as he hath to us! What a long Jubilee, hath this land enjoyed?Jer. 13.27.Jer 13:27 how long hath God waited, expecting our amendment, ſaying, (as, Jer. 13. laſt), When ſhall it once be? Not onelyonly three years, but threeſcore, yea, fourſcore p. 227years and upwards, have we enjoyed Halcyon dayes, to the admiration of all other Nations of the World. Under the Reign of Queen Elizabeth we had a flouriſhing Land and Church, for the ſpace of 44 years and 4 months: Under the Reign of King James 22 years the Church of England flouriſhed: Under the Reign of King Charles almoſt 23 years 11 months, till a Cloud overcaſt our Sun: All which time we have had our ſtanding and yet do remain in his Vineyard a growing Figg-Tree; but whether this fourth year be the year of reprieve, God only knows; but we have cauſe to fear it, for the time of fruit is not yet: Acts 5.31Acts 5:31We read, Acts 9.31. that when the Church had a little reſt throughout Judea, and Galilee, and Samaria, they were edified, and, walking in the fear of God, and in the comfort of the Holy Ghoſt, they were multiplyed. But hath it bin ſo with us? Indeed the long time of peace enjoyed hath bin an edifying time, we have improved it to edifying and building, never ſo much in any Age within ſuch a ſpace of time; but what edifications have we reared? Surely ſieled Houſes for our ſelves, glorious Structures, goodly Fablicks, for the credit of our Worſhips, which we have Built by the ſtrength of our Purſes; as Nebuchadnezzar did great Babylon by the might of his Power, and for the honour of his Majeſty. Every City, Town, Village▪ is graced with ſuch; but the Houſe of God lyes waſt, the inward Temple of our ſouls is not kept in good reparation.Iſa. 1.8.Isa 1:8 It is like a Lodge in a Garden of Cucumbers, like a be ſieged City, Iſa. 1.8.

But I ſhall come ſomewhat cloſer, and with Athanaſius and Theophylact, apply theſe three years to the three Ages of man; Youth, Manhood, and Old Age, and endeavour to give you a taſte of the Fruit that is produced by us, in each of theſe Years or Ages, which being done, I hope we ſhall be convinced of much guilt that lyes upon us, by reaſon of our neglect of the time allotted us for Fruit.

As for out Infancy and Childhood ſpent in miſery and folly, and ratled away in toyes and fooleries, as the Apoſtle intimates, 1 Cor. 13.11. I ſhall not ſpeak of that;1 Cor. 13.11.1 Cor 13:11 there is permitted to Childhood, that Childiſhneſſe which without violence to nature, and the God thereof, cannot be driven from it: and I may ſay of this Age, as the Apoſtle doth in another Caſe to the men p. 228of Athens, Act. 17.30.Acts 17:30Acts 17.30. The time of Childhood God winketh at: Not as if God were altogether regardleſſe of that Age, for he expects that the ſeed of grace ſhould be then ſowen in the hearts and minds of Children,Prov. 22 6.Prov 22:6 even ſo ſoon as they be able to receive it; and are capable of it, as appears by that ſpeech of the Prophet Eſay, 28.9. and by Precept,Iſa. 28 9. Deut. 6.6, 7. Prov. 22, 6. Ezek. 4.14. Math. 21.15. 2 Tim. 3.15. Prov. 20.11.Isa 28:9Deut 6:6Deut 6:7Prov 22:6Ezek 4:14Matt 21:152 Tim 3:15Prov 20:11 Deut. 6, 6, 7. Prov. 22.6. and by practiſe of thoſe that have feared God, Ezek. 4.14. Math. 21.15. 2 Tim. 3.15. And a great gueſſe may be made how our Children will p…ove when they grow in years, by their diſpoſitions when they are young, Prov. 20.11. Even a Childe is known by his doing, whether his work be pure, or whether it be right: As young plants declare by their growing and budding, what Trees they are like to prove, and what Fruit they will bear hereafter. Let a Child be deformed when it is young, there is little hope it will be well-favoured in Age; And experience hath often proved in a number of lewd men,Iſa. 7.15. Pſal. 34.11. 1 Joh. 3.7, 18, & 4, 4. 1 Joh. 5.21.Isa 7:15Ps 34:111 John 3:71 John 3:181 John 4:41 John 5:21 our Engliſh Proverb to be true, Soon it pricks, that Thorne will be: But being attained to riper years, ſo as to know the right hand from the left, what is good, and what is evil, to chooſe the one, and refuſe the other; then God comes and looks for F…uit at our hand.1 Sam. 21.1. Pſal. 119.9. Eccleſ. 12.1. 1 Tim. 4.12, 13, 14. Tit. 2.6. 1 Sam. 1.18, & 3.10. 2 King. 22.2. 1 King. 18.3, 12. Dan. 1.4. 2 Tim. 1 5. Pſal. 78.63 Jer. 11.22, & 18, 21, & 50, 30.1 Sam 21:1Ps 119:9Eccl 12:11 Tim 4:121 Tim 4:131 Tim 4:14Titus 2:61 Sam 1:181 Sam 3:102 Kgs 22:21 Kgs 18:31 Kgs 18:12Dan 1:42 Tim 1:5Ps 78:63Jer 11:22Jer 18:21Jer 50:30 As appears not only by his gracious Invitations, Pſal. 34.11. Come you Children, &c. 1 John 3.7, 18▪ & 4▪ 4. 1 John 5.21. my little Children, &c. Theſe were not ſuch Children as hung upon the Breaſts, or were new weaned from them; but ſuch, as were David's followers, ſpoken of, whom the Prieſt asked him, An vaſa pue…orum ſancta, 1 Sam. 21.4. whether thoſe Children or (as we render the words) if the young Men have kept themſelves from Women: likewiſe the Heavenly Rules and Directions which God gives to youth, ſhews what he expects from them, Pſal. 119.9. Eccleſ. 12.1. 1 Tim. 4.12, 13, 14, 15. Tit. 2.6. and t…e high praiſe and honour that God hath put upon ſuch Trees, as have bin fruitful in this Age (as on Samuel, 1 Sam. 2.18, & 3, 10. Joſiah, 2 Kings 22.2. Obadiah, 1 Kings 18.3, 12. Daniel, 1.4. Timothy, 2 Tim. 1.5. with others) whom Scripture makes a very honourable mention of, for that, being young, yet they were Religious; And Laſtly, by the Judgments that God hath inflicted, and curſes denounced upon this Age, for not being fruitful, Pſal. 78.63. Jer. 11.22, p. 229& 18, 21, & 50, 30. Lament. 1.15, 18, & 2, 21, & 5, 13. Amos 4.10.Lament. 1.15, 18, & 2, 21, & 5, 13. Amot 4.10.Lam 1:15Lam 1:18Lam 2:21Lam 5:13 Many Inſtances might be produced of ſuch as God hath cut off in the flowre of their youth for their unfruitfulneſſe, (as Nadab and Abihu, Hophni and Phiue as, Ammon and Abſolom; By all which it is evident, that God expects Fruit in this Age of Youth; yet we are generally poſſeſſed with a conceit that Youth is exempted and priviledged by their age, to commit ſin with greedineſſe, and without controu…ment; and that he who calls on you…h to be godly and gracious, comes to torment them before their time.

Fly the Luſts of youth (ſaith the Apoſtle Paul to Timothy, 2 Tim. 2.22. 1 Tim. 3.6. Job 32.7.2 Tim 2:221 Tim 3:6Job 32:72 Tim. 2.22.) Now the Luſts of youth are Pride and Raſhneſſe, Pleaſure and Wantonneſs, contempt of Superiors, and ſuch like. And theſe are the Fruits wherewith the Boughs and Branches of our Figg-Trees in youth are loaden; ſo that God may ſay of the youth of England, Iſa. 3.5.Isa 3:5as he ſometimes ſpake of the youth of Iſrael, The Lord doth take no joy in our young men, Iſa. 9.17.

You that are of this year's ſtanding, deceive not your ſelves,Iſa. 9.17.Isa 9:17 nor ſuffer your ſelves to be deceived by the Devils ſuggeſtions, nor the temptations of others; Sathan doth moſt violently ſeek to ſeduce your youth, and to-corrupt it; he hath a ſpeciall ſpite at youth to poyſon it; he ſucks after young and ſweet blood eſpecially, hoping that God will never take his leavings; nor marry that Strumpet which he hath oftentimes defiled: Indeed, what man of Chaſtity will marry that perſon that hath lived a Harlot in her youth; and can we think that God will? Wherefore arm thy ſelf in this Age of thy Life, againſt diſcouragements of early and timely holineſſe: Doth Sathan, or thine own falſe heart ſuggeſt unto thee, that God expects not Fruit from thee in this Age, and that thou mayeſt be too forward; ſoon ripe, ſoon rotten; young Saints, old Devils; &c? Oppoſe thou the Lords good will and pleaſure againſt theſe temptations, He requireth the firſt-born for his; the firſt of our Flocks, the firſt of out Fruits; to teach us to whom the firſt of our Selves doth of right appertain: And if the firſt abilities of Soul & Body are to be imployed in His ſervice, Is it fit to ſpend them in the ſervice of Sathan? Will a Prince accept of a Book for a Preſent, that hath the beginning of it rent and torne? And p. 230ſhall God accept of thee and thy ſervice, if thou neglecteſt to ſerve Him in thy youth? Beſides, thy youth muſt be devoted, and beſtowed on ſome, (either God or the Devil) and Who hath moſt right to it? Is it fit that God ſhould be fed with the Devils reverſions, and accept of dry nones, when the Devil hath ſucked the marrow out? And doth not experience teach thee, that if the Fruit be nipped in the Spring, there is little hope of any in Autumn; and if young Saints prove old Devils, yet it oftener falls out on the contrary, that young Devils ſeldome prove old Saints, but old Beelzebubs.

Yet again, the Devil may ſuggeſt, That in riper years when you grow more ſtayed, and better know what you do; it is then more ſeaſonable to think of being Religious and of bearing Fruit. If ſo, then anſwer him thus.

Firſt, This is a controuling of God's Wiſom, who expects that Youth ſhould be Fruitful.

Secondly, That none can aſſure thee of thy ſtanding another year in the Vineyard: Look as the Labourers were ſent into the Vineyard,Math. 20.1, 2, 3.Matt 20:1Matt 20:2Matt 20:3 ſo they go out; that is, at all houres. Some dye in youth, as in the third hour; ſome at thirty, and ſome at fifty, as in the ſixth and ninth hours; and ſome very Old, as in the laſt hour of the Day; but who can promiſe his head, that it ſhall have a ſnowy haire? how many dye in youth, in compariſon of one that lives to old age; Although ſome Fruit fall from the Tree by a full and natural ripeneſſe, yet all doth not ſo: more are pulled from it, or wither upon it, by nipping froſts, or are beaten down whilſt they are green, than hang on till it be mellow.

Thirdly, Say thou ſhouldſt live to perfect age, or till thy haires grow gray, Art thou ſure that then thou ſhalt be bearing the Fruits of Piety and Holineſs? Is it not uſual with God to puniſh a luſtful and wretched youth, with a dotiſh age?

Fourthly, Say that God, in the riches of his grace and mercy, ſhould vouchſafe thee Repentance in af…er-Age; yet know▪ that it will prove a corraſive to thy heart to remember how thou haſt ſpent thy youth in van…ty and luſt; and how great diſhonour thou haſt brought God's name thereby:Pſal. 25.7.Ps 25:7 David prayed God to forgive the ſins of his youth, not without a bitter ſenſe and ſting p. 231of them: Pſal. 25.7. Ephraim was aſhamed and confounded, becauſe he did bear the Reproach of his Youth, Jer. 31.19.Jer. 31.19.Jer 31:19 Take theſe things into conſideration, you that are young and in the flour of your age, let them lodge in your hearts, and make good uſe of your time; that God may be honoured by you, and you honoured of him for your Fruitfulneſſe: otherwiſe thou haſt cauſe to fear, that he will one day ſay unto thee, let him that had thy Youth, take likewiſe thine Age; let him that had thy beginning, take the end likewiſe.

The ſecond year of his coming to ſeek for Fruit, is in our middle age, or perfect Man-age, (ſuppoſe it be from 25 to 40 years or thereabout,) God expects more from you that are of this age, then from the former; becauſe you are of a longer ſtanding, and have attained the higheſt degree of perfection in the temper of your bodies.Joh. 2.14.John 2:14 I write unto you young men (ſaith St. John) becauſe you are ſtrong, and the word of God abideth in you, and you have overcome the wicked one. The glory indeed of young men is their ſtrength (ſaith Solomon, Prov. 20.29.Prov. 20.29.Prov 20:29) The Hebrew word there rendred young men, ſignifieth choyſe men for military imployments: Strength is for Warr, ſaid Rabſhekah, Iſa. 36.5.Iſa. 36.5.Isa 36:5 In regard of your ſtrength, you are moſt fit for the ſpiritual combate; nor can you better ſhew your valour then by reſiſting of the evil one, and fighting againſt the luſts of the fleſh, the luſts of the eyes; and pride of life (whereof St. John ſpeaketh):1 Joh. 2.16.1 John 2:16 You are the chief Champions, either for good or evil: If your ſtreng…h be ſpent in the practiſes of Piety and Religion, ſuch works are the more excellent, becauſe they are performed with the more Courage, Zeal, Strength, and Reſolution: But if you powre out your ſtrength unto any vice, your Actions become ſo much the more ſinful and outragious; In this year of your age God comes to you, and you ſee what is expected from you, even thoſe Fruits mentioned by the Apoſtle, 1 Tim. 4.12, 13. And, Tit. 2.4, 5, 6.1 Tim. 4.12, 13. Tit. 2.4, 5, 6. Iſa. 49.4.1 Tim 4:121 Tim 4:13Titus 2:4Titus 2:5Titus 2:6Isa 49:4 But doth God find theſe Fruits in us in this our Man-age? may we not ſay, as the Prophet Eſay in another Caſe, I have ſpent my ſtrength for nought, Iſa. 49.4. Many may ſo ſay, and confeſſe it truly: Some ſhew their ſtrength in drinking Wine, and bearing Drink, againſt whom a wo is denounced, Iſa. 5.22. Some ſpend their ſtrength in Whoredome, and upon their filthy luſts,Iſa. 5.22.Isa 5:22 diſſwaded-from, p. 232Prov. 31.3.Prov. 31.3. Hoſ. 4.11. Prov. 22.23.Prov 31:3Hos 4:11Prov 22:23 A Vice that enfeebles ſtrength, and weaken's the powers and faculties of the mind, Hoſ. 4.11. and conſumes the eſtate, Prov. 7.22, 23. Strength of Body and ſtrength of Purſe (for ſo much doth the Original word tranſlated ſtrength in that place ſignifie) are both conſumed by that ſin, as we find in Sampſon and the Prodigal: yea, it takes away the ſtrength of a Nation too.Joſ. 2.15.Josh 2:15 The walls of a City are the ſtrength of a City, and Rahab the Harlot dwelt upon the walls of Jericho, Gen. 38.25.Gen 38:25Thamar had Judah's Staffe and Signet, ſo the Harlot goes away with a mans ſtrength and c…edit: or if the ſtrength of this age be not ſpent on ſuch luſts of the fleſh, yet the luſts of the eyes, and pride of life goeth away with it, they weary themſelves with carking cares, how to become great in this World; and toyleſome labours how to get the wealth of it, forbearing no ſinful and unjuſt courſe of deceit and fraud how to attain their ends.

It is ſaid of John Baptist that he grow and waxed ſtrong in ſpirit, Luk. 1.80. Luk. 2.52.Luke 1:80Luke 2:52Luke 1.80. and of our Saviour that he encreaſed in Wiſdom and Stature, and in favour with God and Man, Luke 2.52. But we grow not ſo faſt in years as vices; our ſins en…reaſe faſter then our dayes: In the firſt age, the time of Figgs is not yet come with us, that is put off till another year, till old age come, then men intend to mind Heaven.

And when that is come, and that in this third year God comes for Fruit, doth he find it then? This indeed is eſteemed to be the age of Wiſdom; the Spring hath Pleaſures but the Autumne Profits; the Fruits of Age are much better then the Flowres of Youth: Multitude of years (ſaith Elihu) ſhould teach Wiſdom, Job 32.7. Pſal. 92.12. Tit. 2.2.Job 32:7Ps 92:12Titus 2:2Job 32.7. And Trees of God's planting bear moſt Fruit in their old age, (as David ſhewes, Pſal. 92.12.) And what the Fruits of this age are, or at leaſt ſhould be, St. Paul ſpecifies, Tit. 2.2. Sobriety, Gravity, Temperance, Soundneſſe in Faith, in Patience, and in Charity; theſe and ſuch like are the Fruits that God expects the third year from every Tree of that ſtanding. But are theſe Figgs growing on Trees of that age and …tanding? Surely very rarely; It may be ſaid of the Engliſh, as Eraſmu… ſpake of the Flemmings,Eraſ. in Moriae Encom that Quò magis ſeneſcunt, eò magis …ul…ſcunt; the Elder the fooliſher: Are not many old men as i…te as any other? as wan… … worl…ly, as p. 233ignorant, as unchariable, as impatient as any of the younger ſort. Nay, ſome of theſe Vices are more incident to that age then to the other.Prov. 20.29.Prov 20:29 Gray haires are the Crown of old age (as Solomon ſhews, Prov. 20, 29.) but it is to be underſtood with that Proviſo, that they be found in the wayes of Righteouſneſſe, Prov. 16.31.Prov 16:31Prov. 16.31. Age is venerable, not for number of years, but for deſert: An Elementary old man (as one doth phraſe it), having no other Argument of old age but his gray haires and wrinckled forehead, is a moſt contemp…ible and ridiculous Creature. Theſe are the ſignes of wiſdom and promiſe it; but if wiſdome be wanting, and no Wine within, it is a folly to have the Buſh hang forth.

Dionyſius, diſtoabing Apollo of his golden Cloak, ſaid, Nec aeſtate nec hyemi veſtis haec convenit; So do many (ſaith Ambroſe) play with God, and deceive their own ſouls in the buſineſſe of Repentance; or, As the Philoſopher ſaid of marriage In youth I was too young, in middle age I had other buſineſſe, and now I am …oo old to mind it: So ſay ſome old men, who think it as much too late to become godly, as young men think it too ſoon.

Oh! That we ſhould live to this age, and yet be now to learn to become godly; and yet, which is worſt of all, to think our ſelves too old to be taught; that when we perceive our faces and eyes look drooping to the Earth▪ yet our ſpirits are never a whit the more lifted up to Heaven; that when every man can ſee, and ſay that we are ſpent and come even to a period of our dayes, yet no man can ſay that we are come to the beginnings of grace. Such as are aged and godly, God ſeems to boaſt of,Act. 21.16. Dan. 7.9. Rev. 12.9.Acts 21:16Dan 7:9Rev 12:9 Acts 21.16. theſe reſemble the Antient of daies, but to be old and vitious, theſe reſemble the old Serpent: our gray haires make our ſins to be the blacker, and powre contempt upon us. See then you whoſe Allmond Trees do bloom, that you bear better Fruit then ſuch as doth preſage the boyling-Pot, Jer. 11.13.Jer. 11.13. Rev. 22.7, 12, 20. Jer. 20.15.Jer 11:13Rev 22:7Rev 22:12Rev 22:20Jer 20:15 If God comes (as come He will) and that very quickly, and finds no Fruit, or no better Fruit then generally this Age bears, it will be very ſad with you; You will have cauſe to curſe the time, that ever i… was ſaid, a man childe is come into the World. It is high time for ſuch to look about them: Old age is the Winter p. 234of our life; No Spring to be expected, but that of the Reſurrection, which ſhall be to Salvation or Damnation. And yet who ſo old but hopes for longer life? No Stake ſo old (we ſay) but may ſtand one year longer in the hedge; True, but yet ere Winter be over it may be pluckt up, and cart into the fire. Thus I have ſhewed you what the three years or ages of man's life produce…h; theſe three years many of us have ſtood in the Vineyard of the Lord, and yet the time of Fruit is not yet come: how can we anſwer it?

I might come a little nearer home, and apply it to this Place, Pariſh, Congregation, and every particular ſoul within the hearing, but I haſten to a ſecond Uſe.

Uſe 2 Which is to exhort you all, both one and other of all Ages to make better uſe of your time then formerly; the very beſt ſtand in need of this Exhortation. Think that Voyce of God ſpoken to you all: It is ſufficient that we have ſpent the time paſt after the luſts of the fleſh, 1 Pet. 4.2, 3. and thereupon make good uſe of the time remaining, that you may become Fruitful, that God may find ſome Figgs under the leaves of your Profeſſion, leſt it encreaſe your condemnation.

I might ſay much, and uſe many Motives, that this Exhortation may take with you, and become effectuall; Indeed, all that can be ſaid is little enough; nay, not enough, unleſſe God be pleaſed to accompany it with his bleſſing. Some conſiderations I ſhall commend unto you, and leave the ſucceſſe to God.

Firſt, Conſider the worth of Time. Many things are far fetcht, and dear bought, fit for rich Purſes and curious Palates; but there is a poor contemptible herb in the Garden, Time, more precious then all; this we paſſe by with neglect, which is eſpecially worth our gathering.

Time, in it ſelf conſidered as it is God's Creature, is more pretious then Gold: Some Philoſophers have defined it to be Eternity limited; It is the onelyonly meaſure, out of which God powres out all his gracious adminiſtrations; and for the continuance whereof he keeps all the Celeſtial Orbs at continual work, daylie and hourly; It is a moſt precious Cabinet (albeit in it ſelf empty) and made to contain in it the moſt precious Jewel p. 235that ever the World had, Gal. 4.4.Gal 4.4.Gal 4:4 Every moment of time brings ſome bleſſing or other with it: Thou crownest the year with goodneſſe (ſaith David, Pſal. 65.11.)Pſal. 65.11.Ps 65:11 It brings Heaven and happineſſe with it, to ſuch as will accept it; In which regard (ſaith one) every Minute of It is as much as Heaven is worth; for that Heaven and our Souls Salvation lies upon the well uſing and improving of it; Nor is all the wealth in the World able to purchaſe one hour's time when Death and Judgment come, nor to recover one hour's loſſe. Other things may be recovered and …cht back again; If we have embezelled our eſtate by ill Husbandry, we may repaire it by thrift and induſtry; If we have morgaged our Lands, the Morgage may be ſatisfied, and the Land reſtored; if we have pawned our Plate or Houſholdſluff they may be redeemed; Health loſt, may be recovered; Jewels loſt, may be found, albeit caſt into the Sea (as Polycrates his Ring was, which a fiſh, bought in the Market, brought back again into his Kitchen.) Yea God's favour and loving countenance loſt, may be regained (if ſought in Time;) but Time it ſelf being loſt, cannot be recovered at any hand: Of it, we may ſay as one doth of Virginity; Jewels once loſt are found again, this never: It's loſt but once, and once loſt, loſt for ever.

Let it be ſecondly conſidered by you, how ſhort the time is that is allotted to you for the bringing forth of Fruit; for albei… it be ſufficient for the performance of ſpecial and commendabl… Actions (in caſe the whole be employed), yet it is but the time of Life at longeſt; and what is that but a day, and that not a natural, but an artificial day, conſiſting of 12 hours,Hohn 11.9. 2 Pet. 3.8.2 Pet 3:8 John 11.9. Indeed a thouſand years with God are but as a day; the eldeſt man that ever lived, lived not out that day; we live but an hour of that day they lived: Of a thouſand years, Adam lived 930, and left but 70 for us, which is but the twelvth part, one hour of that day; Yet none may reckon upon the whole twelve hours; our Sun may ſet at Noon, not one of a thouſand fullfills his natural courſe, and runs through all the hours of that Day:Amos 8.9.Amos 8:9 To ſpeak as the truth is, we live but a minute of an hour; no more time can we make reckoning of, but the very foreign,Punc… … eſt qu… …. the very inſtant time and moment that we now live, which is but a point, like too lines laid acroſſe, which touch but in one place. Time paſt, and p. 236time to come, toucheth not; only …hat minute we live toucheth; and none of us have any more then one minute at once given to us, which is gone whilſt I have bin ſpeaking of it, and another hath ſucceeded it; which is to be eſteemed ours. Time is but a ſucceſſion of minuts one after another, and being ſo ſhort, need there is to make good uſe of it, and this is the Argument S…. Paul uſeth,1 Cor. 7.29.1 Cor 7:29 1 Cor. 7.29. to improve our Time.

Thirdly, The Importance and weightineſſe of the Work we have to do, may be another ſtrong motive to make good uſe of the time allotted to us for the doing of it; for albeit it be but a moment,Ex hoc momento pendel Aeternitas Aug. yet Eternity depends upon it; yea, a double Eternity, e…ernal happineſſe, or eternal miſery; We uſe to cunt our Time more, or leſſe precious, according as the bufineſſe we have to do, is of more or leſſe concernment; Now, Is any thing of greater conſequence then the obtaining of heaven, and the Salvation of theſe poor ſouls of ours? Time is the chiefeſt and principal part of that Stock which God hath put into our hands to trade for Heaven with. Nothing but time is properly Ours, and to loſe that,Omnia aliena ſunt, tempus tantum noſtrum. Neh. 5.3.Neh 5:3 is to loſe all our Stock at once: So the anſwer that Nehemiah gave to his Enemies (who under pretence of a parley with him, would have hindered the work he was about) we ſhould give to the World, Fleſh and Devil, which ſeek to make us waſte our time; I am doing of a great Work, it concerns my Salvation, ſo that I cannot come, Why ſhould the Work ceaſe whilſt I leave it and come to you, Neh. 4.3? The Work being of ſo great weight,Nulla Dies ſine lineâ, Apelles. Plin. l. 35. c. 12. no day ſhould paſſe without drawing ſome lines.

Fourthly, Conſider how long we have loytered, and caſt our ſelves behind hand; much of this little time allowed for ſo great a Work is already paſt, and waſted unprofitably. It is often ſaid of the godly in Scripture, that they dyed full of dayes; and that not onelyonly in regard of length of time,Gen. 25.8, & 35, 29. Job 42.27. 2 Chron. 14.25. 1 Chron. 23.1. Act. 13.36, & 30.24.Gen 25:8Gen 35:29Job 42:272 Chr 14:251 Chr 23:1Acts 13:36Acts 13:30Acts 13:24 ſo that they lived ſo long as themſelves deſired; But for that they had fullfilled the will of God, and improved their time well, and done that for which they were ſent into the World, Acts 13.36, & 20, 24. Now if it be ſo ſaid of them in that reſpect, then on the contrary it muſt be ſaid of the wicked, that their dayes which they live, are empty dayes and voyd, So Carthuſianus p. 237expounding thoſe words of Job, Empty months, or months of vanity, I have reckoned to my ſelf, Job 7.3.Job 7:3telleth us, that every Penitent ſinner may very well ſay, that he hath waſted, conſumed and ſpent his time and dayes without Fruit and Profit. Should we call to mind how long we have lived,Magna pars vitae nobis perit dum nihil agimus, multo maxima pars vitae dum inutilia agimus. Senec. and how little good we have done; how much of our time hath bin ſpent in ſuperfluous Sleeping, Eating, Drinking, (more then Nature requires,) in in prond dreſſing the Body, Tatling, Sporting, and things unproſitable, (which might as well have bin left undone as done); or if we call to mind how much of our time hath bin ſpent in ſinful actions, which ought not to be done; we muſt needs confeſſe the greateſt part of our life is conſumed in Vanity, and that our days have bin empty; and it ſhould provoke us to a careful employing of what time remaines, as did that Prince Mycernius, who being told that he ſhould live but ſix years longer, (take what courſe he would) anſwered, that he would then make thoſe ſix years twelve, and he knew how to do it, which was by for beating his wonted ſleep and recreations, by ſetting up Lights every night, which burned continually; by reading and ſtudying, &c. This is the way to live much in a ſhort time.

Fifthly, The time that remains of our life is very ſwift and uncertain. By three Adverbs, Time is ordinarily expreſſed in Scripture, Nunc, Tunc, Olim: Nunc is only good debt that we can reckon upon: Tunc is uncertain, Olim is deſperate: Now as Merchants uſe to divide their debts, ſome are doubtful, ſome deſperate, ſome certain; ſo may we devide the time of Life: Time paſt not well ſpent, is but a Deſperate Debt; Time to come is doubtful, therefore the Prophet ſpeaks of it with an If Pſal. 90.10. If a man lives till he be fourſcore, that is ſuppoſe it be ſo:Pſal. 90.10.Ps 90:10 The preſent time of life is the only certain time and that flyes away full ſwiftly. We are carryed to our journey's end in the Chariot of Time, and we meaſure Time uſually by the motion of the Sun when it hath gone an entire round, from the Eaſt unto the W…ſt (that makes a natural day). When we look upon a Sun-Dyal that diſcovers the motion of it, every hour of the day (whilſt it is in our Horizon) it ſeemeth to us to pace very ſlowly, (or to ſtand ſtill rather); for whilſt we look upon the Dyall we cannot perceive the Sun to move, (albeit it runs many thouſands of p. 238miles every minute, no arrow can fly ſo ſwiftly, nor bullet with ſuch ſpeed as the Sun goes; could a Bird (ſay ſome) fly round about the compaſſe of the Earth in a minute of an hour, yet the Sun exceeds that Bird in ſwiftneſſe. Sure it is, that however we cannot perceive by ſteady looking on a Dyal, how ſwiftly the Sun paſſeth, yet we may eaſily gather that the Sun ſtandeth not ſtill, by the ſhadow that paſſeth from hour to hour; and, by its running over all the figures from the Riſing of the Sun to the Setting of it, we may conclude, that it is of an incredible ſwiftneſſe: Thus doth thy life paſſe ſwiftly, albeit the motion be inſenſible to thee: thou diſcerneſt not whilſt it is going; but in a ſhort time thou ſhalt find that thy life is ſo far ſpent, that it is near unto a period, ere thou be aware: My dayes are ſwifter then a Poſt (ſaith Job,) they fly away; they ſee no good, they are paſſed away as ſwift Ships, Job 9.25, 26.Job 9:25Job 9:26as the Eagle that haſteth to the prey, Job 9.25, 26. where the gradation is well obſerved by ſome. It is likened to a Poſt that makes haſte, yet ſometimes ſtayes by the way: And then to a Pyrates Pinnace which with great ſwiftneſſe makes after the Prey; yet that underſayle may be becalmed; And then to an Eagle which flyes through the Aire, but leaves no mention of her paſſage; the noyſe of her wings may be heard, but no token of her way can be found: Such is the life of man.

Sixthly,Rev. 10.6.Rev 10:6 Conſider that time is irrecoverable; When this time of Life is ended, Time (with thee) ſhall be no more: There is then no more work to be done, whereby it is poſſible for thee to further or procure the Salvation of thy Soul; If grace and mercy be not obtained within the compaſſe of Time, it can never be had; when the Tree is cut down, it cannot be expected that any more fruit will ever grow upon it.Eccleſ. 11.3.Eccl 11:3 As the Tree falls (ſaith Solomon) ſo it lyes; if it falls fruitleſſe, it ſhall lye fruit eſſe; and as Death leaves thee, ſo will Judgment find thee: Oh! what would the damned give (think you) to be now again upon the Earth in the Land of the Living? how many dayes would they willingly ſpend, and that in the moſt hard and difficult ſervices, that they might enjoy but one Year more; Nay, one Month, one Week, one Day's time of ſtanding, as they did, in God's Vineyard? Might Time be carryed to Hell to be fold (ſaith p. 239Benardnus de Sena) a thouſand Worlds would be given for one hours time, if they had them to give. Should God ask them, would you be content to ly in fetters a hundred years in the darkeſt Dungeon on Earth, and there be fed with bread and water? Would you be content to be put to the Rack, and ſuffer the moſt exquiſite torments that ever any ſuffered in the World, if you might enjoy on day one Earth, or one hour's time; ſo that by the well improving of it you might be within compaſſe of mercy? How readily would they anſwer, That or any thing elſe, Lord, that thou wilt impoſe, ſo that we might but enjoy it: And wilt thou be ſo fooliſh, as now, having life continued, careleſly to waſte this time, which being paſt is irrecoverable?

Seventhly, Conſider how God in his juſt Judgment cutteth off ſinners, from enjoying the benefit of Time, who make no r…ckoning of it to profit themſelves thereby, as they ought and might have done; according as we find it threatned,Pſal. 55.23. Job 15.32, 33, & 22, 16, & 36, 14.Ps 55:23Job 15:32Job 15:33Job 22:16Job 36:14 Pſal. 55. Job 15.32, 33, & 22, 16, & 36, 14. The meaning is, that they ſhall be cut off before they have attained to that age which they might have attained unto, had they improved their time as they might have done, and ought to have done; David was affraid of this, and deprecated it, Pſal. 102.24.Pſal. 102.24.Ps 102:24 Take me not away in the midst of my dayes; As if he ſhould have ſaid, Lord I fear, that for ill imploying of my time, my life ſhall be cut off and ſhortened, according as thou haſt threatned in Judgment, to inflict upon thoſe who ſpend their time in wickedneſſe, not regarding the worth of time, which thou affoardeſt them for their good.Bernard. Tom. 2. Quadrag. 2. Dom. Quadrag. Ser. 17. I have read of a terrible and fearful accident which happened in a certain Village, near to the Kingdom of Valentia, which, however it may ſeem incredible to us; yet having ſo good and learned an Authour for it, I ſhall relate it to you: A young man of 18 years old, having bin a very rebellious and diſobedient Child, and falling into many flagitious courſes, becoming at laſt a notorious Thief, was appreh…nded, and (after due proceeding) was condemned to be hanged in the open Market-place; which ſentence was accordingly executed on him. The young man being dead, and …ill hanging on the Gallows, moſt of the Town being preſent, they perceived his beard to ſprout out, and much gray haire to grow, and his face ſuddenly to wax wrinkled and p. 240withered, ſo that he ſeemed to the Company to be as one of ninty years of age: This accident the Biſhop was acquainted withall (who then reſided in that Village): he calling the People together, humbly beſought God that he would be pleaſed to reveal unto them the myſtery and meaning of ſo rare an Accident; which being done he ſaid thus unto the People; You ſee, my Sons, that this young man dyed at the age of 18 years, who now appears to you full of gray baites, as if he were one of 90 ye…rs of age; and this is that which God would teach you hereby, that, after the courſe of nature, he was to have attained to the age of Ninty, but for his ſins and diſobedience, the Lord hath cut off …o many of his years as are from 18 to 90; and becauſe this might be made manifeſt, and apparent to all men, he hath wrought this miracle before your eyes. And this, ſaith my Authour, was made known to the Biſhop by Revelation. O be wary how you abuſe the pre…ent time of life by living in ſin and wickedneſſe.Eccleſ. 7.17. Explained.Eccl 7:17 Be not over much wicked (ſaith Solomon), neither be thou fooliſh for why ſhouldst thou dye before thy time? that is, be not careleſſe of falling into any groſſe ſin; he that ſinneth lea…t ſinneth overmuch, but yet the goodneſs of God is ſuch (ſaith Cajetane) that he thinks not overmuch of it,Cajetan. in loc. unleſſe our negligence and willfulneſſe be ſuch, as that it carries us from ſin to ſin, into ſome heynous crime; for that cauſe will God to cut thee off before thy time; or (as ſome render the words) in a time that is not thine; that is, before thine Old Age, for that is man's time of dying, when the time of living (according to the courſe of man's n…ture) is expired: neither feed thy fancy with hopes and promiſes of time to come, ſaying, as ſome do; let me have this day, and God ſhall have to morrow; For as Bildad ſpeaks of the wicked,Job 18.10.Job 18:10 The ſnare is layd for him in the ground, and a trap for him in the way; this thou mayeſt find in thy greateſt mirth and jollity; Thou mayeſt be taken ſuddenly in the trap, and be enforced to ſuffer a ſudden overthrow.

Eighthly, Shouldſt thou be ſuffered to live long upon the Earth, yet thou muſt remember that a ſtrict account must be given to God of all thy Time; and how thou haſt ſpent it. It is a great Tallent that God will (without queſtion) reckon with us for. The Prophet Jeremiah in his Lamentations hath this paſſage, p. 241Thou wilt bring the day that thou haſt called, and they ſhall be like unto me; which words,Lament. 1.12.Lam 1:12 (however they are prop…rly to be underſtood of the Enemies of the Church, on whom God would in due time execute thoſe threatnings denounced againſt them, and then their eſtates ſhould be as ſad as the Churches now was,Bernard. Tho. Aquin. Sap. 5. yet) are expounded by ſome of the day of Judgment who read the words thus, Vocavit adverſum me Tempus the Lord called Time, to witn…ſſe againſt me, and we may make uſe of that reading. For amongſt other things whereof we are to be charged and burthened; one will be Time, and when all Creatures (the Devils not excepted) ſhall come, and commence their ſuits againſt all ſottiſh and ſenſleſſe Sinners, accuſing them, and requiring Juſtice againſt them for the wrong they did, both againſt the Creator and Creature, by abuſing them, miſapplying them, and enforcing them againſt their wills to ſerve their luſts and brutiſh appetites; Time ſhall be one of the principal accuſers, and be called to bring in her Evidence: Come Time (will God ſay) look upon the Priſoner at the Barr; Doſt thou know that Man, that Woman? Yea, Lord, very well, I have bin acquainted with …hem, and ſerved them by thy appointment all their life, for 30, 40, 50, 60 years (more or leſſe): Well; ſpeak Time, what canſt thou ſay againſt them? How haſt thou bin uſed by them? ſpeak truly and freely, &c. Great God, and moſt Righteous Judge, Thou didſt appoint me to attend on them, and to furniſh them with opportunities for their ſouls good; and to call on them to hear, to read, to pray daylie; (beſides the ſeaventh part, reſerved to be wholly imployed this way); but I have bin waſted and conſumed by them, in ſerving of their ſeveral luſts; ſometimes I was ſpent in ſluggiſh idleneſſe and ſottiſhneſſe; Complaint was often made of a want in Me, for the performance of what thou requiredſt to be …one, when I was miſſpent and abuſed: So many years were conſumed in vain ſports, idle company, ſuperfluous feeding and ſleeping, whole nights in playing and gaming, and yet not one hour (all being put together) in a year, that was ſpent in praying and calling on thy Name; moſt part of my Service they employed in hun…ing after the Wor…d, in vile courſes of prophaneſſe and filthineſſe, and doing miſchief, in getting and going to Hell; which had I bin p. 242emp…oyed rightly, they might with far leſſe trouble have done much good, an… attained happineſſe and glory; Few hours (nay few minutes) was I employed in ſeeking thy glory, doing good to others, or working out the Salvation of his Soul; Beſides, Lord, this I can further ſay—. Nay, Time, Thou haſt ſaid enough! Now what canſt thou ſay, poor Soul? what wilt thou p…ead in this caſe? Why? (it may be thou wilt p…ead) I have indeed ſpent my time id…y and ſinfully; but I expected that time would have continued longer with me, and then I would have improved it better: And will this plea ſtand thee in any ſtead? Think I beſeech you of the day of reckoning for time miſpent, and that in time.

ninthly and Laſtly, Conſider what a ſtamp both of honour and diſgrace the Holy Ghoſt puts upon ſuch as uſe, or uſe not, the time that God hath allotted for doing of good. Such as have uſed their time aright, and layd hold of opportuniti…s offered, they are e…teemed wiſe and underſtanding men; Eccleſ. 8.1,— 5. Explained.Eccl 8:1Who i… as the wiſe man (ſaith Solomon), Eccleſ. 8.1? that is, What Creature under Heaven is ſo excellent as the wiſe man is? none to be compared to him, Now who this wiſe man is, he ſhews in the words fo…lowing, and exemplifies it in ſundry Points, whi…h require great wiſdom: and then determines, verſ. 5. The heart of the wiſe man diſcerneth both Time and Judgment: he diſcerneth the time when every thing ſhould be done, and the beſt way how it ſhould be done.Deut. 32.19. Pſal. 90.12, 1 Ch…on. 12.32. Eſt. 1.13.Deut 32:19Ps 90:12Ps 90:1Esth 1:13 This wiſdom Moſes wiſhed on Iſrael's behalf, Deut. 32.19. And prayed for, Pſal. 90.12. And for this were the Sons of Iſachar highly commended, 1 Chron. 12.32. they were men that had underſtanding of the times to know what Iſrael ought to do: So Ahaſhueroſh his Counſellors are …tyled wiſe men, becauſe they knew the times, Eſther. 1.13. that is▪ they could order things fittly to the times, and that juſtly according to the Law; and were able to order all buſineſſes and affaires accordingly.Eph. 5.15.Eph 5:15 And this St. Paul (likewiſe) counts wiſdom… as a… pears by that advice of his, Eph. 5.15. Walk Circumſpectly, not as fools, but as wiſe men; redeeming the time, becauſe the dayes are evil: as if he ſhou…d have ſaid, If you h…ve once learned to rede…m your time in th…ſe ſinful dayes, you ſhall ſhew your ſelves to b… truly wiſe, and not fools.

p. 243For (on the contrary) ſuch diſreſpect and ſcorn doth▪ the Scripture caſt on thoſe as want this wiſdom, Folly is with them that have ſuch a price as Time put into their hands,Prov. 17.16.Prov 17:16 but have not a heart to make the right u…e thereof. How do ye ſay, We are wiſe (ſaith God to the Jews), (yea, to the learnede… of them) (by his Prophet Jeremiah, Jer. 8.8?) That is,Jer. 8.8. Enlightned.Jer 8:8 how can ye ſay it for ſhame; with what face can you ſpeak it? And why ſo? Surely, for that they were more brutiſh and ignorant in laying hold on time and opportunity, than meer Animals. The Stork in the Aire knows her appointed Time, and the Turtle, and the Crane, and the Swallow ob…erve the time of their coming: Verſ. 7 but this People (ſaith God) knows not the Judgment of the Lord, verſ. 7. And for ignorance, and neglect of this, our Saviour brands the Scr…bes and Phariſees (thoſe learned Doctors of the Law) for Hypocrites,Math. 16.1,—5.Matt 16:1 for that they did not Diſcern the ſignes of the Times Math. 16.1, 2, 3, 4. They could Prognoſ…icate faire or foul weather by the face of the Sky; but they could not by thoſe clear Predictions of the Prophets, and the miraculous demonſtration of Chriſt's Power, diſcern the time of Chriſt's coming into the World, who was ſent for the ſalvation of mankind, nor what this time called for at their hands; and therein they ſhewed themſelves no better then a Company of Hypocritical fools; and ſo he left them: Thus you ſee how God eſteems of the one and other. If then you would ſh…w your ſelves truly wiſe, and not have the fools-Capp put upon your heads; make the right uſe of that time which God affoards you for your good: Many more Motives I might bring, that have much weight in them to quicken your dullneſſe, and haſten your endeavours in making uſe of your time: As from the practiſe of the Heathens; Titus Veſpaſian cryed out Amici, diem perdidi, for as much as no man had received benefit by him that day: And from the Practiſe of worldly men, who watch for all Tides, waite for all Times, Sayl by all Winds, Court all opportunities, and greedily catch, and thirſtily uſe them, to promote th…ir ends; Yea, from the Devil himſelf,Rev. 12.12.Rev 12:12 who is buſie becauſe he knowes his time to be ſhort. But I deſire not to ſay all, that I might ſay to this Point; but enough and enough hath bin ſaid. If by all that hath bin ſaid, any of you be wrought upon to husband the time of your …nding p. 244in Gods Vineyard, better then heretofore you have done; Remembring that the time of this life is not for the Body but for the Soul, and for Her onelyonly was it aſſigned and appointed: Let not (then) thy Body bereave thy Soul of that time which belongeth to it, for its welfare; but for thy Soul's good, abridge thy Body rather of what it craves: Should ſome ſpeciall friend, or great man come to take up his Qua…ters in our Houſe, we are content for a time to withdraw into the worſt part of it, that he may be well accommodated. Do thou the ſame, ſaith Bernard; and be content for the good of thy ſoul to abate of thy delights & pleaſures, eaſe and ſleep;Gen. 40.14.Gen 40:14 and ſay unto thy ſoul as Joſeph to Pharaoh's Butler, Think on me when it ſhall be well with thee; and I will remember thee if thou now doſt this for me, Gen. 40.14.

But, Object. Methinks I hear ſome objecting againſt all that hath bin ſaid; We ſee many living to old age: This Figg-Tree ſtood the fourth year, and Why may not I, and then become fruitful? None ſo Old but thinks he may live one year longer; and, then bearing fruit he may be accepted; This Plea ſtands like the Body of Amaſa whom Joab had ſlain (which the men of Judah ſtood gazing upon) and muſt be removed before we proceed in …ur march.2 Sam. 20.12.2 Sam 20:12

If t…y hard and impenitent heart ſuggeſts ſuch a thought as this, Reſp. I ſhall anſwer thee briefly, and ſo leave thee to God's mercy.

What thou ſayeſt, is not impoſſible: but that thou, who haſt bin long ſetled upon thy Lees, and yet goeſt on preſumptuouſly in a courſe of ſinning upon hope of long life, and repenting then, ſhouldſt in thy Old age meet with Repentance,Non dico, Salvabitur; non dico, Damnabitur. Aug. is very improbable and unlikely, (albeit we dare not determine any thing): I ſhall firſt illuſtrate this by Compariſons, and then render you the reaſons of it.

The unlikelineſſe of it may be ſet out, by theſe and ſuch like Similitudes: If one after a great Rain cannot go over a running Brook at noon, when the waters are low, will it not be much harder to get over that Brook at night, when all the Streams are come to one courſe or current? So will it not be harder (thinkeſt thou) to repent af…er the committing of a hundered ſins then ten? Are not ſparks ſooner quench…d then flames? and green p. 245wounds ſooner healed than feſtered ſoares? Is not the Nayl that is driven in with the Hammer into a piece of Timber, faſtre… with many blowes? At the firſt driving of it we ſtrike but eaſily, but afterwards we redouble our ſtrength, and with often ſtriking, drive it ſo home that it cannot be gotten out till the Timber comes to be conſumed in the fire. Many the like Similitude are uſed to good purpoſe by Divines, to give you to underſtand the danger of delaying to bring forth good fruit to God, till old age. But I ſhall leave Reſemblances, and come to the Reaſons of it, which are many.

Firſt, In regard of the habit of ſinning, which through cuſtom & long continuance in ſinning, thou wilt get. And a habit is hardly left: Can a Blackmore change his skin, Habitus qui multis actionibus acquiritur, difficillimè amittitur. Jer. 12.23. Enlightened Job. 20.11.Jer 12:23Job 20:11or a Leopard his ſpotts (ſaith the Prophet), then may ye alſo do good that are accuſtomed to do evil? As if he ſhould have ſaid, Ye are ſo habituated in evil, that there is no hope at all of your reclaiming: As ſoon may the Blackmore turn white, or the Leopard ſpottleſſe, as ye turn good after ſo long and obſtinate perſiſtance in your wickedneſs: Read Job 20.11. there you ſhall find, that the ſins of Youth are hardly left in Age.

Secondly, Whilſt we are in our ſins, we are in the power and poſſeſſion of Sathan; and the longer we inure our ſelves to ſin, the faſter hold hath the Devil on us, and the more eſtabliſhed and ſtrengthned is his Kingdom in our hearts: He holds his poſſeſſion with more power and ſtrength, when he can preſcrib… ſo many years, or time out of mind; Oh! how hard will it be then to expel him?

Thirdly, The longer we live in ſin, the more doth God withdraw his grace; and depart the further from us; and without his grace, our converſion will never be effected.Poenitenti veniam ſpopondit Deus; ſed vivendi in craſtinum non ſpopundit. Chryſ. He that hath promiſed forgiveneſſe to the Penitent, hath not promiſed to give the grace of Repentance to him that deferres it, Albeit he hath promiſed to accept of thee, if thou turn to him to morrow; yet he hath not p…omiſed that thou ſhalt live till to morrow.

Fourthly, Put caſe thou doſt live till old age, and then bring forth the Fruit of a Reformed Life; yet that time is not ſo ſeaſonable for Fruit, in regard it will not be ſo comfor…able to thy p. 246ſelf; nor ſo acceptable unto God, as the fruit of the firſt or ſecond year will be.

When old age falls in travel of Childe-birth, that had bin before Childleſſe, there is like to be a hard brunt, and ſad banquet of it; So is it in the new birth of old ſinners: For old age is that time that Solomon ſpeaks of,Eccleſ. 12.1. &c. Verſ. 2. — 7. Explained.Eccl 12:1 Eccleſ. 12.1. Years, where…n thou wilt ſay I have no pleaſure in them: And the reaſon is rendred, verſ. 2. — 7. I is an age wherein the Sun the Light, the Moon, the Starrs will be darkned in reſpect of any delight, thou canſt take in their ſweet ſhine: Thoſe Creatures which God hath made for the comfort of Man, either by Day or Night, ſhall be all darkened unto thee; and all comforts, taken in thy younger years, will be turned into diſcomforts: And the Clouds will return after Rain; there will be a continual ſucceſſion of miſeries, (like the weather in April); as one ſhower is unburthened, another is brewed; and thy sky will ſtill be overcaſt with Clouds: In that day, the keepers of thy houſe ſhall tremble; Thy Arms which are the guard of this thy Houſe of Clay, and thy Hands which are for thy hodies defence, ſhall be taken with the Palſey; And thy ſtrong men, thy Thighs and Legs, which like Poſts and Pillars b…ar up thy Houſe (the Body,) thoſe ſtrong ſupporters ſhall bow themſelves, and ſink under thee. And thy Grinders, thy Teeth which like Milſtones grinde thy meat, ſhall fail thee, becauſe they are few, or none; their mortizing will be looſed, their ſockets caſt them, and thoſe that remain ſo worne out with daily uſe, that they will be unſerviceable to thee; grinding very ſlowly and with great difficulty. And thoſe that look out at the Windows; Thine eyes which look out at thy eye-lids, will be darkened, either blind or dim: The Doors will be ſhut in the Streets when the ſound of grinding is low, ſuch will be the weakneſſe of O…d Age, that it ſhall affect privacy and retiredneſſe, not caring to go abroad to feaſtings and merry-makings; thy ſlow feeding having made thee unfit for other men's Table. And thou ſhalt riſe up at the Voyce of the Bird; thy ſleep ſhall depart from thine eyes, ſo that every little noyſe, the Crowing of the Cock, the Chirping of a Bird ſhall awake thee. And all the Daughters of muſick ſhall be brought low; thoſe many parts of the Ears and Inſtruments of Hearing ſhall be humbled; The Anvile is worn, the p. 247Hammer is weak, the Drum is unbraced, the Aire is grown thick, the Muſick is marred;2 Sam. 8.35.2 Sam 8:35 and (with old Barzillai) thou wilt take no pleaſure in the ſweeteſt melody. Thou wilt then be affraid of that which is high; not onelyonly of God (as ſome underſtand it) to whom thou art ſpeedily to give an account of thy ſelf; But thy decrepit Age, ſhall make thee ſo unfit to move, that thou ſhalt not be able to go up any aſcent, affraid to aſcend a ſtaire; even in plain ground, thou ſhalt be affraid of every rubb and clodd that lies in thy way, leſt thou ſtumble at it. Then thy Almond Tree ſhall flouriſh, the white bloſſoms of Age ſhall cover thy head: And the Graſhopper ſhall be a burthen to thee; thy ſtooping ſhoulders (which in aged perſons ſtick up and cannot bear a loade) ſhall ſeem burchenſome. And deſire ſhall fail, thoſe luſts and ſtrong deſires after pleaſures which were in former times of thy youth, ſhall now be gone and paſt, for that thou art now going to thy long home, that is, the grave. And the mourners go about the Streets; thy Neighbours and Friends, or hired Perſons prepare all things r…ady for thy Funeral, and are expecting when they ſhall follow thy Herſe to the place of Burial.

now, can any imagine that ſuch an Age as this is, is ſeaſonable to begin ſuch a work in, as Repentance is? Nehemiah complained of the Jews, that in building of the walls of Jeruſalem, they laid the heavieſt burthen on the oldeſt men; we are too cruel to our ſelves in putting off the hardeſt task to our latter time. Therefore Solomon goes on;Hierom. in loc. and preſſeth this Exhortation to young men; Before the Silver cord be looſed, or the Golden bowle be broken, or the Pitcher be broken at the Fountain, or the Wheel broken at the Ciſterne; that is,B. B. Hall. Paraph. in loc. before all our natural and vital Spirits, be utterly exhauſted, and all the Functions and Offices of Life be quite diſcharged, which ſhall be in the laſt act of Death; that they would remember God: For as when the Cord is looſed, and the Bucket broken, and the Pitcher broken at the Well, or the Wheel at the Ciſtern, no water can any more be drawn; So when theſe Vital parts of ours fail, there can be no longer protraction of Life: We would think him little leſſe then mad, that having a great journey to go, and a great load to carry, and having choyce of other luſty Horſes, would lay all p. 248his Carriage upon a poor feeble jade, that could ſcarſe ſtand upon his legs, or bear himſelf up, and ſuffer the other to go empty; yet ſuch is thy folly, who putteſt off thy Repentance and amendment of life till thy hairs grow gray.

Beſides, It will then be very hard to find out the true ground from whence that Repentance of thine ariſeth; and to aſſure thy ſelf of the Truth of it. That repentance which men take up in time of ſickneſſe or old age, and truſt unto, is rather a meer ceſſation from ſin, then true Repentance; ſin leaves them rather than they leave ſin; Or elſe it ariſeth from ſelf-love, and not from the love of God; the Soul being then poſſeſſed with the fear of Death and Hell, which cauſeth them to bewail their former miſ-ſpent lives; And if this be the ground thereof, what is there more then nature in thee? When a Beaſt falls into danger it will ſtruggle to ſave it ſelf: Nor can the Stream riſe higher then the Fountain. Were it out of love which thou beareſt to God, that thou now forſakeſt thy ſins, and reſolveſt to enter upon holy Duties; why was it not done ſooner? Proceeded thoſe things from love, when they are ſooneſt done, that man ſhall greive that they were done no ſooner.

And put caſe that thy Repentance ſhall then prove true and ſound, yet it will not be ſo Acceptable unto God: for as much as he hath not ſo much honour by the Fruit which we then begin to bear in our Old Age, as he would have by that which we bring forth in Youth. The Repentance of the Theif upon the Croſſe, (which is often pleaded, and from whoſe example ſo many preſume of mercy (and it is a hard caſe (ſaith one) when a Thief muſt guide us,Dr. Donne. and be an example to us) albeit it was true, and ſufficient for the Salvation of his Soul, yet it brought not that glory to God, (ſetting aſide the miracle) which it might have done, had it bin earlyer; nor ſo much glory to himſelf. For as he that ſpends his Patrimony prodigally, hath the leſſer portion from his Father in the end; ſo he who ſpends his dayes ſinfully, muſt expect the leſſer glory from God, if in caſe he (in the end of his dayes) obtains a pardon.

Wherefore, as you tender the Salvation of your ſouls, make a due application of theſe things unto your ſelves, and conſider ſeriouſly, whether it will be eaſier for you to amend, and reform p. 249your lives now, or hereafter; now in health, or hereafter in ſickneſſe; now when the burthen of your ſins is leſſer, or hereafter when they will be heavier upon your Conſciences; now, when grace is near, or hereafter when it ſhall ſtand at a farther diſtance: And take heed▪ that you add not ſin to ſin, by your delayes: Say not to thy Neighbour, Go and come▪ again to morrow (ſaith Solomon,) much leſſe, ſay ſo to thy God,Prov 3.28.Prov 3:28 and to his bleſſed Spirit. God likes it not to be thus put off; he loves not thoſe who have Fruit to ſeek (as the Fooliſh Virgins had their Oyl), when he calls for it. To Day if you will hear my Voyce,Math. 25.Matt 25 harden not your hearts (ſaith God,Pſal. 95.8.Ps 95:8 Pſal. 95.8.) Let not the cry of that di…mal Raven, Cras, Cras, To morrow, to morrow, be your note; This was that which Auſtin miſliked in himſelf,Aug. Conſeſ. c. 5. and confeſſed: Why not now Lord? Why not now? Lay hold upon every opportunity offered for thy ſouls good, and make good uſe of the acceptable time.1 Cor. 6.2.1 Cor 6:2 Behold, this is the acceptable time, this is the Day of Salvation, even whilſt God calls upon thee to be fruitful, 1 Cor. 6.2. Otherwiſe take heed leſt God deals by thee as Alexander dealt by a Souldier of his, whom he found mending of his Arms when all the Battle was in array, and ready to fight; He caſhierd him, ſaying,Inutilis aci qui pararet arma tunc, cum iis utendum. Plutarch. that he was unworthy of his Service, who was then to provide his Arms when he was to uſe them. Take heed that God doth not caſheire thee with contempt and ſcorn, who, neglecting the time, allotted to thee for thy good; thinkeſt hereafter to amend thy wayes and reform thy evil life. And ſo much of the firſt aggravating Circumſtance of this Figg Tree's barrenneſſe; It had ſtood three yeare and bore nothing: The next aggravation is from the means it had of fruitfulneſs, in theſe words,

foreign,Text. On (this) Figg-Tree.

This Tree which I have thus planted in my own Vineyard, and on which, I have had an eye for many years together; This Figg-Tree which hath bin cultured and dreſſed by my pains and labour; and which I have nouriſhed, viſited, ſpared; This is that Tree on which (notwithſtanding all my care and pains) no Fruit is growing. Obſerve,

To ſin againſt the means addeth weight unto the ſin, Doct. and is most provoking: The more means we have to make us good, the p. 250greater is our ſin and danger, if we become not good, or profit not thereby.

This People (ſaid Moſes to the Lord concerning Iſrael) have ſinned a great ſin, Exod. 32.31.Exod 32:31and have made them gods of Gold, Exod. 32.31. A great ſin it was in its own kind and nature; Idalotry is a ſin that God deteſts; but it was the greater, being againſt ſo many means: A Law had bin delivered unto them not long before, in a moſt terrible and fearful manner, that they might know how great a God they ſerved,Exod. 19. & 20, 22.Exod 19 which forbad that ſin: Moſes was gone to the Mount for more; Aaron was left with them, to counſel and direct them until Moſes was returned; yet they call for other gods to go before them back into Aegypt,Acts 7.39, 40.Acts 7:39Acts 7:40 Acts 7.39, 40.

You ſhall often find the ſins of that People aggravated from the means that they had,Pſal. 78. Ezek. 16. Iſa. 1, 2, & 5, 1, 2, & 65, 2. Jer. 7.43, 14.Ps 78Ezek 16Isa 1:2Isa 5:1Isa 5:2Isa 65:2Jer 7:43Jer 7:14 and yet deſpiſed, Pſal. 78. Ezek. 16. that whole Pſalm, and that whole Chapter is ſpent on that ſubject. So, Iſa. 1.2, & 5, 2. &c. & 65.2. Jer. 7.13, 14, 15. Dan. 9.5, 6. Mich. 6.3. &c.

Thus was David's ſin aggravated, (as Nathan ſhews by a Parable, and enforceth him to confeſſe as much).Dan. 9.5, 6. Mich. 6.3. 2 Sam. 12.2.Dan 9:5Dan 9:6Mic 6:32 Sam 12:2 So was Solomon's, 1 King. 11.9. the Like was King Ahaz's, 2 Chron. 28.22. By many examples out of the Old Teſtament, might we confirme this Truth.1 King. 11.9. 2 Chron. 28.22. Mat. 11.21.1 Kgs 11:92 Chr 28:22Matt 11:21

Nor is the New Teſtament wanting to us, for proof of what hath bin delivered; Hear how Chriſt upbraydeth and teſtifieth againſt thoſe three Cities, Corazim, Bethſaida, and Caperuaum, for their not profitting by the means, Math. 11.21. Wo to thee Corazim, &c. Theſe were Cities of Galilee where Chriſt often Preached; and where moſt of His Works were done: Out of Bethſaida He called His firſt Diſciples,Joh. 1.44. Lue 4.31.John 1:44 Peter, Andrew and Philip: In Capernaum he Preached almoſt every Sabbath Day, and made them aſtoniſhed at his Doctrine, Luke 4.31. And bec…uſe they had all theſe means, heard all his preaching, and profited not thereby; therefore their caſe was worſe, and their Judgment would be heavier then that of Sodom and Gomorrah, Mat. 10.13, 14. It ſhall be more tolerable for Sodom and Gomorrah at the Day of Judgment then for thoſe who have the means and contemn it:Mat. 10.13, 14.Matt 10:13Matt 10:14 Go… can better bear any thing then the abuſe of his grace in the free offers of mercy.

p. 251Hear alſo what Chriſt ſaith of his Countrymen the Jews, Joh 15.24. If I had not done the Works amongſt them, John 15.24. Enligh…enedJohn 15:24which no other man did they had not had ſin, but now they have both ſeen, and h…ted both me and my Father; the meaning is, Not that they had bin abſolute…y free from ſin but Comparative…y without it; they had not ſtood guilty of ſo heinous a ſin as now they do, in contemning both me, and my Father that ſent me: And this may b… farther confirmed by that paſſionate and pathetical Complaint w…ich Chriſt made over Jeruſalem, Mat. 23.37, 38.Matt 23:37Matt 23:38Mat. 23.37, 38. O Jeruſalem, Jeruſalem▪ — how often would I have gathered thee under my wings? And the ſoare puniſhm…nt, inflicted on them for this their ſin ſhews the heinou…neſſe thereof, for He never puniſheth any, Ʋltra Condignum. Now the ſoareſt Judgments have bin inflicted on thoſe that have de…pi…ed the means of grace here in this life, and will be in the life to come.

Take wi…h you one or two more Particular inſtances. Of Judas, our Saviour ſaith thus to Pilate, John 19.11.John 19:11He that delivered me into thy hand, hath the greater ſin: Treaſon is a ſin odious enough, but his was the greater, for that he had received ſo many favours from Chriſt; he was called to be one of his Diſciples and Followers▪ had ſeen his miracles, heard his ſweet and bleſſed Sermons, was made his Treaſurer and Purſſe-bearer; Now to betray ſuch a Maſter muſt needs aggravate his Sin, and make it the more loathſome.

I ſhall further inſtance in Herod, who, in putting John into Priſon,Luke 3.19, 20.Luke 3:19Luke 3:20 committed a ſin more fowl than either Adultery or than Inceſt, Luke 3, 19.20. that was added above all, that is, above all his other evils which he was guilty of, (and they were more then a few) this was a ſin above the reſt; more hateful to God, and odious in his eyes in contemning the grace of the Goſpel; and offering Violence to the Meſſengers of it, eſpecially to them that we have go… ſome good by, (as Herod had done by John). Enough hath bin ſaid for confirmation of the Point. I will briefly lay down ſome Grounds or Reaſons of it, and ſo put it to ſome Uſe.