The Figless Fig Tree, Text (8 of 12)

The Figless Fig Tree · Text (8 of 12)

p. 292Our Saviour foretelling the deſtruction of Jeruſalem, and of the whole State, amongſt other ſignes forerunning their ruine, gives this for one, Many falſe Prophets ſhall ariſe and ſhall deceive many, Math. 24.21.Matt 24:21Mat. 24.11.

The many Sects and errors that ariſe in our Church, the many new and ſtrange opinions which are held and maintained, (ſome of them fantaſtical, others blaſphemous; all contrary to ſound Doctrine) is to be eſteemed not onelyonly as a juſt Judgment of God upon us for our contempt of the Goſpel,1 Theſ. 2.11, 12. Mr. Tho: Fuller in his Serm. preached at Ex…er, on …evel. 2.5,1 Thess 2:111 Thess 2:12 and our not retaining the Truth in Love, but as a fearful forerunner of a more grievous Judgment approaching, even the removing of our Candleſtick and taking away the Goſpel from us. God commonly (ſaith a noted Divine) moves the Candle before He removes it; the light ſeem; ſick and faint, before it dyes; As in Mines p. 293before a damp cometh, Candles begin to burn blew, (as by Inſtinct) mourning their own Funeral before hand: And ſure y, theſe fa…ſe Teachers encreaſing as they do, will ſteal away from us the Truth of our Religion, (as God ſpeaketh of falſe Prophets, Jer. 23.30.) before we are aware, unleſſe we lay faſter hold on it then we do;Jer. 23.30.Jer 23:30 for our eyes ſee that aboundantly verified in a great number of Profeſſors, which was foretold of theſe latter times; they have departed from the Faith, and given heed to ſeducing ſpirits and doctrine of Devils, 1 Tim. 4.1.1 Tim 4:11 Tim. 4.1. they have fallen off from the grounds of ſincerity and truth, whereof they were once perſwaded. This makes us more odious to God then many fowle corruptions in life and converſation would do, eſpecially where the mind hath bin enlightned with the knowledge of the Truth:Hilderſ. com. on Pſal. 41. Lect. 146. Levit. 13.44.Ps 41Lev 13:44 Leproſie in the head was of all other Leproſies moſt dangerous and deſtructive. The Prieſt ſhall pronounce him utterly unclean, (ſaith the Lord) his plague is in his head, Levit. 13.44. The Leper was unclean, if the Leproſie was in his Hands or Feet; but if it were in the Head, then he was utterly unclean; Many are of opinion, that if a man's life and converſation be honeſt and fair, it is no great matter of what Judgment he be in matters of Religion, but they are much mi…taken;B. B. Hall Obſer. 51. Errors of Judgment are more pernitious then errors of Practiſe, albeit leſſe regarded: The corruption of the mind is the higheſt degree of corruption that can be, that doth not onelyonly defile the Soul, and make it loathſome unto God,2 Cor. 11.3. Tim. 1.15. Gal. 3.1. Rom. 1.28.2 Cor 11:3Gal 3:1Rom 1:28 2 Cor. 21.3. Tit. 1.15. but it bewitcheth the Soul, Gal. 3.1. and brings us under a moſt heavy curſe, Rom. 1.28. which curſe thouſands in theſe dayes lye under.

As there is an evident withering in Judgment, ſo is there in our Affections; And this our Saviour joynes with the former, Mat. 24.12. The love of many ſhall wax cold; And,Math. 24.12.Matt 24:12 this withering is not to be ſeen in a few onelyonly, here one, and there another; but it is Epidemical, the diſeaſe of the whole Nation, and every Cong…ga…ion in i…. If ever any Church might be charged as Epheſus was, with leaving and forſaking her firſt Love,Rev. 2.4.Rev 2:4 It is this Church in England which is fallen from that heat and zeal for God, and his T…th which once it had: Time was, when it burnt in Spirit againſt ſuperſtition, prophaneſſe, p. 294Blaſphemy, Sabbath-breaking, Whoredome, &c. but now the ſway of the times, hath bin as water caſt upon the coals of Englands affections: What flocking hath here bin in former times unto the preaching of the Word? What inciting and encouraging one another,Iſa. 2.3.Isa 2:3 Come let us go up to the Houſe of the Lord, Iſa. 2.3. How many miles would men travaile to hear a Sermon, how precious was the Goſpel in mens eſteem? But our long enjoyment of it hath made us eſteem it lightly, and to grow weary of it (as Iſrael did of Manna) inſomuch that the Cucumbers,Numb. 12.5, 6.Num 12:5Num 12:6 and Garlick of Aegypt, is preferred before it: Time was, when our greateſt delight ſeemed to be in the ſociety of the Saints, now we affect it not; nay, we rather diſaffect them who are truly godly, and look aſquint upon them.

Laſtly,2 Tim. 3.5.2 Tim 3:5 For our practiſe; that of the Apoſtle, 2 Tim. 3.5. is verified of our times, we have a form of godlineſſe, an outward profeſſion we make of it, but the power thereof is denyed: Prophaneſſe and Irreligion doth every where encreaſe; Iniquity doth abound, which is the cauſe that the love of many is waxen cold. One complains thus againſt Romiſh tranſgreſſion, Receſſit hoc tempore Lex à Sacerdotibus, &c. Change but the name, the Complaint lyes againſt us,Breidenb. decan. Mog. Eccleſ. in ſuae peregr. Hiſt. The Law is departed from the Prieſt, Juſtice from the Princes, Counſel from Senators; Fidelity from People, Piety from Parents, Duty from Subjects, Charity from Prelates, Honeſty from young men, Diſcipline from Clerks, Learning from Teachers, and Study from Schollars; Equity from Judges, and Concord from Citizens, Fear from Servants, Fellowſhip from the Country, Vertue from Nobility, Truth from Merchants, Chaſtity from Virgins, Humility from Widdows, Love from the Marryed, and Patience from the Poor: Thoſe ever honoured, Moral Vertues, Patience, Conſtancy, Fidelity, Chaſtity, and the reſt, are all become bare names amongſt us: We have readd of them in Books, that once they were, but we cannot ſee them now in practiſe amongſt men; ſuch is our withering.

And is not this an evident ſigne of our caſting forth, and rejection (as being a People of Gods curſe, Iſa. 34.5.)? David lamented the Churches condition, when they ſaw not their ſignes, p. 295Pſal. 74.9. that is,Pſal. 74.9. Gen. 17.11. Exod. 12.13, & 31, 13.Ps 74:9Gen 17:11Exod 12:13Exod 31:13 the Teſtimonies of God's preſence and favour in his Ordinances, which were for ſignes to Iſrael, Gen. 17.11. Exod. 12.13, & 31; 13. And have not we like matter of complaint? The outward ſignes remain with us ſtill, (bleſſed be his name); The word is ſincerely taught; Sacraments (in many places) duly adminiſtred, (albeit therein is a great want) but His lively and powerly preſence in thoſe Ordinances, to the converting of People unto God (which in former times we have ſeen and heard of) is wanting.1 Sam. 28.6.1 Sam 28:6 It was ſad with Saul, and a ſoar ſigneit was, that God was angry with him, and was purpoſed to caſt him off when in his extreamity he anſwered him not; So it is with that People, to whom God continueth his outward Ordinances, but without Power, Life, and Spirit.

Were there not a caſting of us forth, it could not be, that there ſhould be ſuch a collecting and gathering up of many through Sathans temptations; falſe Prophets ſeducements; and the allurements of this ſinful World; whereby it comes to paſſe that men are drawen away from following of Chriſt, and bound up into ſo many ſeveral bundles as there are ſocieties o… Sectaries.

All which being conſidered, we have great cauſe to lament our preſent condition, and by our tears to endeavour to quench the fire which is kindled againſt us; otherwiſe we muſt expect to be caſt into it in the end, to our eternal ruine; for that is a fire not to be quenched.

Uſe 2 But as this concerns out Nation in general, ſo give me leave to come nearer to you, that lye in your rotten hypocriſie, and continue barren and unfruitful under the meanes of grace; You hear your Doom, and may here read your Sentence, Cut it down.

It is true (that one ſaith) Filius Populi hath no Father, every Publique Reproof is looked upon as a Baſtard, none will own it till it be brought home, and layd at his own door: Let me therefore come nearer home, and perſwade every one partion larly to deal truly and impartially with his own ſoul, in examining whether he be a fruitful, or a barren Figg-Tree, (as ha…h bin before directed) and if in caſe thou find thy ſelf to be either barren or unfrui…ful in good works, or fruitful in evil, delude p. 296… that thou ſhalt do well enough in the … there i… a ſharp Axe and a quick fire that God hath al…dy p…ep…d for …, and for al… ſuch unfruitful and barren …fo…s.

It is true that Solomon tells us Becauſe ſentence againſt an ev…l worker is not executed ſpeedily, therefore the heart of the Sons of men is fully ſet in them to do evil, Eccleſ. 8.11. Explained.Eccl 8:11Eccleſ. 8.11. Which words I …nd … wayes expounded; Actively thus, The wicked hold on in d ing e…l becauſe their puniſhment is deferred; Paſſively …us, We ſee that ſuch as go on in ſin, go on unpuniſhed, and …e…eupon they ceaſe from doing well: but the Sentence is given …ready againſt …uch, the Execution onelyonly is deferred; the ſenence is a ſentence of condemnation; publiſhed and declared; …encence not concealed, but made publiqu…ly known, (as the Original hath it) that none may plead ignorance of it, and that (if it be poſſible) Repentance may prevent it; But in ſtead of making that Uſe of God's patience and forbearance, the heart of the ſons of men is fully ſet to do evil: Of the ſons of men; that is,Lyra. (…aith one) Of them, who are nouriſhed in carnal ſenſu…llity, and are the ſons of men, and not the ſons of God (for they improve it better); but the heart of the ſons of men turneth all to an encreaſe of wickedneſſe.

But let all ſuch remember that the ſentence is paſt already upon them, (as hath bin ſaid) and it ſhall ſtand, unleſſe repentance and amendment of life revokei. And a…beit it be not fully executed; Yet it is put in execution by Degrees, as was Adam's ſentence executed on him; In dying he did dye, Gen. 2.17. So ſoon as ever he had ſinned, Death began to wound his Body by Hunger, Cold, Nakedneſſe, loſſe of Beauty, &c. So here, the ſentence hath ſeaſed on thee, and in being hacked thou art ſlain. It is not the laſt ſand that doth exhauſt the Glaſſe, nor the laſt ſtroak that doth fell the Oake; the Axe is at work upon thee, not a Sermon that thou heareſt, but gives a Chop at thy Root; every breathing, every denunciation of wrath and vengeance is a sa blow with the Axe and after a while will lay thee flat; Yea, all things that do befall thee, and happen unto thee; Every loſſe is as an Axe, every Croſſe, every Affliction is as an Axe that ſhall work to thy ruine; The very Proſperity is an Axe that will p. 297ſlay thee, Prov. 1.32.Prov. 1.32. Rom. 8.28.Prov 1:32Rom 8:28 As all things work for the beſt to them that love God, and are fruitful in good works; So all things work for the worſt, and tend to the deſtruction of them that love him not, and are barren and unfruitful in the works of holyneſſe.

How God proceeds, and by what degrees he executes this ſentence on a barren Profeſſor, you have bin ſhewed. Now apply all unto thy ſelf, and …earch thy o…n ſoul; whether or not in ſome degree, or other, thou art under this curſe, at leaſt near unto it, if not under it.

It may be that thou art ſtill a frequenter of the Ordinances, thou reſorteſt to God's Houſe; Thou heareſt, prayeſt, communicateſt with the Children of God. But, Do thoſe Ordinances ſpeak any comfort and encouragement unto thee? Doth God look amiably upon thee, when thou comeſt into his preſence? Doth he vouchſafe to meet thee, and cauſe the light of his Countenance to ſhine upon thee? Doth he ſpeak unto thee as he doth unto his, Peace, Pſal. 85.8?Pſal. 85.8.Ps 85:8 Doth he not rather hide his face from thee, and wit…draw himſelf, his favour and his loving kindneſſe? inſomuch that thou findeſt no ſweetneſſe, no comfort in the performance of holy Duties; no work of his bleſſed ſpirit in quickening, ſtrengthning, comforting of thee? If ſo, thou mayſt juſtly fear that thou art already caſt forth, and ſpiritually excommunicated from having fellowſhip with God from Chriſt, and from the bleſſed ſpirit of grace; and haſt great cauſe to cry out with David, Pſal. 22.1. My God, My God, Pſal. 22.1.Ps 22:1Why haſt thou forſaken me?

Again, art thou not a withered Chriſtian, ſtrangely altered in thy Judgment from what thou wert? Thou formerly eſteemedſt the Church of England to be the true Church of Chriſt; Her Miniſters true Miniſters, lawfully ſent and called; the Word by them taught thou receivedſt as the Word of God himſelf; 1 Theſ. 2.13.1 Thess 2:13Sacraments by them adminiſtred, as being of Divine inſtitution, not of Humane invention: but now it is otherwiſe with thee; Thy Mother (whoſe Womb bare thee, and whoſe papps have given thee ſuck) thou now defameſt, eſteemeſt Her for a ſtrumpet, (albeit She be thy Mother); Her Servants the Miniſters of the Word and Sacraments are, in thy account, Antichriſtian; the p. 298Ordinances but Mens traditions; and as much good may be got (thou thinkeſt) by the hearing of a Cobler or Tinker in a Stable, as by hearing any of theſe Miniſters in a Steeple houſe (as thou termeſt it). Are not thy Affections to holy Dutyes, growen cold and chill (like David in his old age) no heat in them?2 King. 1.1. Luke 24.32.2 Kgs 1:1Luke 24:32 Thou Heareſt, Readeſt, Prayeſt, &c. but without a… Life or Spirit; In former times thy ſpirit did even burn within thee, and was ſtirred up with indignation againſt Swearing, Sabbath-breaking, and open prophaneſſe; Now thou art of Gallio's temper,Act. 18.17.Acts 18:17 and art come to a ſtate of Neutrality, and canſt diſgeſt it well enough, to hear and ſee theſe; yea, and greater abominations then theſe.

And is there not a manifeſt withering in thy life and whole converſation? Thou ſeemed'ſt to be ſtrict in thy wayes, now art waxed looſe and careleſſe; Thou wert (ſeemingly) careful of ſanctifying the Sabbath; now all care of that is layd aſide, as a matter meerly ceremoniall: Family Duties wholly omitted (if not ſcorned and derided). Thy green leaves are withered, ſo that comparing what thou art to what thou haſt bin, it may be ſaid of thee what the Diſciples ſaid of the Figg-Tree that Chriſt had curſed,Mat. 21.20.Matt 21:20 Mat. 21.20. Good Lord Maſter, how ſoon is it withered?

Laſtly, Art thou not in the number of thoſe that ſeparateſt they ſelf from the publique Aſſembly, and joyneſt to the ſociety of Seducers? Haſt thou not bin carryed away with Schiſm or Hereſie, or ſome ſtrange fantaſtical, opinion or other? and ſo art bound up in the ſame bundle with Sectaries (as Anabaptiſts, Quakers, Seekers, and ſuch like); and joyned with them as members of their congregated Churches? If thou haſt not proceeded ſo far, yet expect that this will follow as a juſt Judgment of God upon thy withering, (if thou repent not); and after ſuch a faggorting and binding up what can be expected but the fire? and ſuch withered and dryed Trees will make the fierceſt and hotteſt fire,Nah. 1.10.Nah 1:10 becauſe they are moſt ſeared, and as fuell fully dry, Nah. 1.10.

Ʋſe 3 Wouldſt thou then be out of fear of this dreadful Sentence, (as the Apoſtle ſpeaking of higher Powers) then do that which is good, Rom. 13.3.Rom 13:3and bring forth the Fruit of a godly Life: for this ſentence p. 299is not a terror to the good and fruitful Chriſtian, but to the bad and barren.

Barrenneſs of the Womb was ever held amongſt the Jews for a Curſe, and a Reproach. For a Curſe; So Michol was puniſhed for her ſcoffing as Davids devotion; and Abimilech was plagued for taking away Abraham's wife from him,2 Sam. 6.23.2 Sam 6:23 (ſo ſaith the Text,) the Lord had faſt cloſed up all the Wombs of Abimilechs houſe, becauſe of Sarah Abraham's wife: But upon Abrahams prayer God healed Abimilech, and his Wife,Gen. 20.17, 18.Gen 20:17Gen 20:18 and his Mayd-Servants, and they bare Children, Gen. 20.17, 18. Give them O Lord, what wilt thou give them? give them a miſcarrying Womb and dry Breaſts, Hoſ. 9.14. Explained. Paraeus in loc.Hos 9:14(ſaith the Prophet concerning Ephraim, Hoſ. 9.14.) which words howbeit they are uttered by way of Interceſſion, (and not of Imprecation) out of affection to that People, and not out of indignation againſt them, (he preferring the leſſe evil before the greater, the miſcarrying Womb and dry Breaſt, before the bringing forth of Children, and nouriſhing of them up to Idolatry and ſlaughter) yet it implyes that it was a Judgment to be barren, albeit far leſſe then that which was foretold by the Prophet, that ſhould befall Ephraim, that he ſhould bring forth Children unto the murtherer; that is, they ſhould fall under the hand of a murthering Enemy. And as it was eſteemed for a Curſe amongſt them, ſo likewi…e it was a ſhame and a reproach as the Mother of the Baptiſt intimates, in that ſaying of hers,Luk. 1.25.Luke 1:25 Luke 1.25. Thus hath the Lord dealt with me in the dayes wherein he looked on me, to take away my reproach from amongſt men, (albeit ſince the coming of Chriſt we have not the ſame opinion of it, nor the ſame reaſon). But the barrenneſſe of the Womb is nothing, being compared with the Curſe and Plague of a dry and barren heart, albeit by many leſſe reſpected, who being barren, can cry out with Rachel, Gen. 30.2.Gen 30:2Give me Children or elſe I dye: but thorgh the Heart be barren of grace, and the life of good works, (upon which, death will inevitably follow,) there is little or no complaint made of that. Hannah bitterly lamented the barrenneſs of her body,1 Sam. 1.7.1 Sam 1:7 inſomuch that ſhe did neither eat nor drink, nor had ſhe any heart to go up unto the Temple to offer ſacrifice; how then can any barren ſoul eat or drink with a merry heart? being not onelyonly near unto p. 300Curſing (as the Apoſtle ſpeaketh) but under it, as Damocles (one of Dionyſius his Paraſites) was under the glittering Sword (which hung over his head only by a briſtle of a Horſe's upper lip) as he ſat in the midſt of his choyſeſt delicates.Heb. 6.8.Heb 6:8

Solomon tells us that a barren Womb is one of the four things that cryes out Give, give, and is never ſatisfied; Prov. 30.15, 16.Prov 30:15Prov 30:16I would we could add this as the fifth, the barren heart. Lord God, What wilt thou give me, ſeeing I go Childleſſe? (ſaid Abraham to God, Gen. 15.2.).Gen. 15.2.Gen 15:2 The want of that did put his mouth ſo out of taſte, that he could reliſh nothing, not his Victory, (mentioned before) not his Riches; no, nor thoſe promiſes made unto him: all ſeemed to his pallate but as the white of an Egg without taſte,Job 6.6.Job 6:6 wanting a Child: Come thou thus to God that haſt a barren ſoul; Lament thy condition; ſay, Lord, Thou haſt given me the things of this life in a plentiful and abundant meaſure, I have Health, Wealth, Plenty of outward things; But what will all this do me good, whilſt my heart is barren of grace; my life of holineſſe? Never leave importunate craving, till thou findeſt twinns of grace ſtriving in the Womb of thy Soul.Gen. 25.22.Gen 25:22 And ſo we have done with the Act; we come now to the Object, (It).

Cut it down]. This Figg-Tree of my own planting, ſett in my Vineyard, &c. The People of the Jews were a mighty People, dearly beloved of God: And Jeruſalem was the place where he had choſen to dwell for ever; Pſal. 87.2, & 132, 13, 14, & 122, 3 4, & 48, 12, & 87, 3.Ps 87:2Ps 132:13Ps 132:14Ps 122:3A ſtrong City, it was well fortified with high Walls, and ſtrong Towers, and Caſtles; Amongſt the Citizens were many wiſe heads, ſtout hearts, ſtrong hands; Glorious things are ſpoken of Jeruſalem the City of God: Yet, all this could not exempt them from the Axe of Vengeance, down they muſt: thence we are taught, that

No outward Priviledge can ſecure a ſinfull People from the ſtroak of Vengeance. Doct.

Every Tree that bringeth not forth good fruit (ſaith St. John) is h…wen down and caſt into the fire, Mat. 3.10.Matt 3:10Mat. 3.10. Let it be a Cedar of Lebanon; A goodly Cypreſſe, A ſweet Olive, A Vine, A Figg-Tree, (no matter what); if barren, hewen down it ſhall he as well as the T…orne or B…amble: God reſpects neither greatneſſe, nor goodneſſe, not excellency, nor beauty, nor any p. 301outward thing whatſoever. The Axe hath no eyes, it ſtrikes as the hand guides it. God judgeth without reſpect of Perſons; Read,Iſa. 2.10,—18.Isa 2:10 Iſa. 2.10,—18. there you find that there is no avoyding of his Judgments; the Rocks cannot hide, nor can any ſhrowd themſelves within the Earth from his Vengeance; His Judgments ſhall ſeiſe upon every one that is proud and lofty, upon all Cedars, as well as Shrubbs; nor will high Towers and ſtrong Forts any whit availe to keep off the ſtroak of the Axe, they ſhall be layd to the ground.Deut. 28, 59, 63. Iſa. 1.24. Jer. 7.13, 14. Math. 23.38. Ezek. 21.26. Explained.Deut 28:59Deut 28:63Isa 1:24Jer 7:13Jer 7:14Matt 23:38Ezek 21:26 Many ſuch like threatenings we have, Deut. 28.59, 63. Iſa. 1.24. Jer. 7.13, 14. Math. 23.38.

I might produce many Inſtances: hear what God ſaith of Zedekiah, and of his Kingdom, Ezek. 21.26. Remove the Diamond and take off the Crown, &c. that is, take the Kingdome from that trecherous Prince, he ſhall not Rule any more; Jechoniah who is now unregarded ſhall be exalted, and Zedekiah who is now exalted, ſhall be brought low; and concerning the Kingdom of Iſrael and Judah, I will utterly overturn it, ſo that it ſhall not be erected any more, untill the Meſſiah come, whoſe right it is, and to him I will ſpiritually give it: And of Jechoniah the ſon of Jehojakim, King of Judah, God ſaith, Though he were as near and as pretious to me as the ſignet on the right hand uſeth to be to him that weares it;Jer. 22.24.Jer 22:24 yet, ſaith God, I would pluck him thence, and caſt him away into Captivity, Jer. 22.24. As if he ſhould ſay, You may think his nearneſſe to me, and my affection to him, may preſerve him in his place and power, but be not deceived; for, as I live ſaith the Lord, I will pluck him thence. God is as reſolute as Saul when he had bound the People, not to eat till night, As I live though it be done by my ſon Jonathan, he ſhall dye, 1 Sam. 14.39.

I ſhall content my ſelf with making ſome brief Uſe of this Point, and ſo paſſe it. God hath done much for this Nation, and graced it with high Priviledges, and rich Prerogatives, wherein we ſeem to outvie the felicity and pride of any other Nation. Of all the Trees in the Garden, we ſeem to be the Vine: Of all the Flowers in the Field, we are the Lilly and the Roſe: And what Priviledge had Jeruſalem, that we may not glory in the like, or in a better kind? Yet all our Priviledges p. 302will not exempt us from wrath in caſe we go on in our wickedneſſe; but aggravate it. Was Jeruſalem not ſpared, that choſen City, and Empreſſe of the Nations; and can we imagine that we ſhall eſcape? Art thou better then populus No? (ſaith God to Ninevie) that was ſcituate among the Rivers, Nah. 3.8, 9, 10.Nah 3:8Nah 3:9Nah 3:10that had the Waters round about it, whoſe Rampart was the Sea, and Her Wall was from the Sea; Aethiopia and Aegypt were Her ſtrength, and it was infinite: Put and Lubim were Her helpers; Yet, She was carryed away, She went into Captivity, Nah. 3.8, 9, 10. Truly the ſame may be ſaid to us; Is our State ſafer, or more ſecure then Athens, or Sparta, or Babylon, or Troy, or Ninevie, or Jeruſalem? Or is our Church more glorious, or more renouned then were thoſe 7 famous Churches of Aſia; Epheſus, Smyrna, Pergamus Laodicea, Philadelphia, Sardis, in the midſt whereof God is ſaid to have had his walk; yet, for their ſins,Rev. 2.5.Rev 2:5 the Candleſtick is now removed from them, and thoſe glorious Churches are now become a place for the Zum and the Ohim, Iſa. 13.2, 1.Isa 13:2Isa 13:1the Satyres, and the Scretch-Owles to lodge in; They are become cages of unclean and loathſome Birds, overſpread with Turciſm.

We are too prone to put our truſt in ſome outward Priviledge or other, as the Jews did in the Temple, wherein they moſt gloried,Jer. 7.4, 5, 9.Jer 7:4Jer 7:5Jer 7:9 Jer. 7.4. but this is to truſt in lying words (as the Lord tells that People, verſ. 8.9.) whilſt they lay in the guilt of manifold tranſgreſſions, and came into his preſence with wicked diſpoſitions, and hollow hearts, (which God took great notice of,) it was not the crying up of the Temple of the Lord, that would profit them, when they had polluted it, and prophaned it; And therefore he ſends them to Shiloh (where the Ark of God was for ſome time) and wills them to look back to that place, and conſider whether the preſence of the Ark (which indeed was it that made the Temple holy) did ſhelter it from ſorrow and deſolation, verſe 11. Nor ſhould it ſhelter that Temple wherein they ſo much gloryed; nor did it. O my Beloved, let us not delude our ſelves in truſting to any outward priviledge whatſoever, not to thoſe ſpiritual priviledges, (that we have yet continued) that the Doors of the Temple yet ſtand open unto us, that we have zealous and faithful Miniſters yet amongſt us, who p. 303ſtand on their Watch-Tower, and give us warning: Indeed, God is not ſo wholly diſpleaſed with a People, where theſe are continued; but that he may be pacified if we ſeek him in time, before the decree comes forth. Zeph. 2.1.Zeph 2:1We have yet the true Religion profeſſed, and by Authority maintained; we have his Ordinances, the Word and Sacraments continued; His favour hath many wayes bin manifeſted in many great deliverances that we have had: We have ſtrong Walls about this Nation, a great Navy by Sea; Strong Forts by Land: Valiant Souldiers, expert Commanders, &c. But it is in vain to reſt upon any of theſe; All theſe will be but as paper walls, whilſt thoſe ſins are ſo common amongſt us, that provoke God's wrath againſt us. When Phocas had killed his Maſter Mauritius the Emperour (like another Cain,) he laboured to ſecure himſelf by building a mighty Wall about his Pallace, but he heard a voyce by night that told him, Albeit he built Walls as high as the Clouds, yet ſin within thoſe Walls would undermine all. He was a Noble, and wiſe Captain (of whom I have read,) who being moved to take upon him the defence of a ſtrong City, and encouraged thereunto from the ſtrong Fortifications about it, inexpugnable walls of it, and the plentiful Ammunition that was in it, demanded of them; If there were any covering betwixt it and Heaven? if they had any defence againſt God's Vengeance, (whom by ſin they had provoked.) It is in vain to ask what ſtrenth we have by Sea or Land, but let us enquire on what terms we ſtand with God; Let us draw our eyes from Walls and Towers, and make God our Tower and Fortreſſe, if we would be ſafe, Zach. 2.5. Yet to come a little nearer,Zach. 2.5.Zech 2:5 let none of you content yourſelves with the Priviledge of Chriſtians, unleſſe you live the life of Chriſtians; nor flatter your ſelves with an outward Profeſſion, nor any other outward priviledge; It will nothing availe you, that you are choſen out of the reſt of the World,Tim. 2.14. to be a peculiar people unto God, unleſſe you be purged from your iniquities, and be zealous of good works; Nor that you have the Covenant, and the ſeals thereof; the glorious Goſpel of Chriſt, and the Sacraments; that you have bin Baptized, and thereby admitted into the Family of God; and have eat and drunk at His Table, if you live not as Children and Servants ought to live: for then theſe will be to p. 304you,1 Sam. 15.27, 28.1 Sam 15:271 Sam 15:28 but as the lap of Samuel's Garment in the hand of Saul, the pledge of your rejection. Nor are theſe temporal Bleſſings, which God hath beſtowed on you (ſay it be greatneſſe, or high place, or the like), ſufficient Arguments of God's Love, or pledges of your Salvation, unleſſe withall you have the Grace to employ them to the Glory of the Giver, and to uſe them to thoſe holy ends for whith they were beſtowed. Where God hath beſtowed the Seed of his Mercies with a liberal hand, He expects a fruitfull harveſt of righteouſneſſe, and true holineſſe; But if we return no crop, or bring forth the Tares and Cockles of ſin and wickedneſſe, we ſhall be but nearer the Curſe, and his many benefits ſhall ſerve but as ſo many arguments to aggravate your ſins, and encreaſe your Puniſhments. And ſo much let ſ…ffice to be ſpoken of the Severity of the Sentence denounced againſt this Figg-Tree, Cut it down, We come now to the Equity of the Sentence,

Why cumbereth it the ground?]

God need not give a Reaſon of his doings,Job. 9.12. Job 33.13 2 Sam. 16.10.Job 9:12Job 33:132 Sam 16:10 his Judgments (although not alwaies manifeſt, yet they) are alwaies juſt; yet that he might be juſtified, and the mouth of wickedneſs ſtopped, he is pleaſed to ſtoop ſo low, as to render a Reaſon of his ſeverity, and to impart to us an account of the ground of his proceedings; thus he deals with the Dreſſer, as if he ſhould ſay, Think it not ſtrange that I deal thus ſeverely with this Figg-Tree, I will give thee my Reaſon, Terram reddit otioſam. It is not onelyonly barren in it ſelf, but it cumbers the ground, Doct. Joſh. 7.10, 11. Lam. 3.39, 40. Iſa. 42.25. & 57.17. Jer. 13.22. & 30.15. 2 Theſ. 2.10. 1 Cor. 11.3 …Josh 7:10Josh 7:11Lam 3:39Lam 3:40Isa 42:25Isa 57:17Jer 13:22Jer 30:152 Thess 2:101 Cor 11:3and cauſeth barrenneſſe, drawing away nouriſhment from other Plants that would bear fruit: In General then, let us pitch our thoughts awhile upon this Truth,

God's ſevereſt Judgments have alwaies moſt equitable Reaſons. When God ſtrikes, there is ſome Cauſe evermore, ſome Motive, for the inflicting of evill, Joſh. 7.10, 11. Lament. 3.39, 40. Iſa. 42.25. & 57.17. Jer. 13.22. & 30.15. 2 Theſ. 2.10. 1 Cor. 11.30.

It is a natural Concluſion, (as well as Divine,) that when God is angry he ſtrikes and when he ſtrikes he is angry. This Judgment (ſaith Calvin, ſpeaking of the Barbarians cenſure of St. Paul) was common in all ages, that thoſe who were grivouſly p. 305puniſhed, had grievouſly offended. For God (to the end, that he might make the world without excuſe) would have this deeply rooted in the minds of all men, that calamity and adverſity (and chiefly, notable deſtructions) were teſtimonies and ſigns of his wrath, and juſt vengeance againſt Sin; and there upon did the very Barbarians conclude againſt Paul, Act. 28.4.Acts 28:4that he was a Murtherer, when they ſaw the Viper, hang upon his hand, that had leaped out of the fire; whom, though he eſcaped the Sea, yet vengeance would not ſuffer to live, Acts 28.4. That God ſtrikes not in ſuch anger, but with relation to ſin, is a Doctrine that a man need not to be catechized in; He needs not read Fathers nor Councels, nor Schoolmen, nor Summiſts, nor Caſuiſts, (ſaith one) no, nor the Bible it ſelf, (out of which, we may bring multitudes of proofs to ſtrengthen it): The very natural man can ſo conclude, albeit he may err when he comes to particulars; as thoſe men of Malta did, who deſcended haſtily and inconſiderately to particular and perſonal Application. Had they known Paul, or known him guilty of Murther, or any ſuch heinous crime, there had been ſome ground for their cenſure: For when the ſins of any are notoriouſly and manifeſtly known unto us (eſpecially, if they be ſuch as God hath threatned to puniſh with ſuch Judgments;) in ſuch a caſe it is not unlawful to judge, That for thoſe ſins God hath juſtly ſmitten them, Pſal. 52.6, 7. But when we judge a man guilty of ſome great ſin, (albeit we know no ſin by him) onelyonly for the Affliction that he endures, and the Judgment of God that is upon him, is great raſhneſſe; And for this, Job's friends were reproved ſharply: Thus the men of Malta failed, they judged that the Judgment upon this man, St. Paul, was an evidence of his guiltineſſe in this offence of Murther; (For there were many crimes, and thoſe Capital, and ſuch as would have induced death, on this ſide of Murther,) but they ſtopped at none till they came to the worſt, and therein they tranſgreſſed the bounds of Charity, and were faulty. But that God is angry when he ſtrikes, and that he hath juſt cauſe to ſtrike when he doth, is an undeniable Concluſion, from the Dictare of Nature as well as Scripture.

p. 306For God is a righteous God, Reaſ. and cannot do other than right; unleſſe he ſhould deny himſelf, which is altogether impoſſible for him to do, Gen. 18, 25. Deut. 32.4. Job 8.3. & 34.10, 11 Rom. 3.5, 6.

Secondly, He is gracious and ſlow to anger, Exod. 34. Favours are from God's own bowels, but Judgments alwaies are forced, as the Bee ſtings not till it be provoaked. Thus it is in the maine Poynt of a man's eternall eſtate; man's Salvation is ex mero beneplacito, The gift of God is eternall life; but his damnation is never without a cauſe in man. The Soul that ſinneth ſhall dy; ſo is it in this caſe of leſſer Good or Evill.

We may make good Uſe of this, Ʋſe. in all Judgments and afflictions that befall our ſelves, or others, (ſeem they never ſo ſevere): Let us learn to juſtify God, and clear him from all injuſtice, Pſal. 51.4. Rom. 3.4. David indeed complained juſtly of his enemies that they perſecuted him without a cauſe, Pſal. 35.19. that is, In reſpect of them, he had given them no cauſe ſo to do; but who can charge God with this injuſtice, but he muſt charge God fooliſhly and impiouſly? He never ſmites till he be provoked, nor alwaies then: God, when he doth ſmite, exacteth leſſe of us then our ſins deſerve, as Zophar ſaid to Job 11.6. An Ounce of Judgment was never without a Pound of Sin.

Yet when any Judgment lyes upon us, we are too apt to think that God deals therein over-ſeverely with us; and are ready to caſt a ſullen frown upon God, with Cur me coedis? Why doſt thou ſmite me? It is ſtoried of Titus Veſpaſianus the Emperour, that lying on his death bed, and looking up to heaven, he complained of his Gods, ſaying, Immerenti ſibi vitam eripi, That he deſerved not to dy, having never committed any thing, in his whole life, whereof he repented, but one; (ſurely he had ſo much the more cauſe to repent him now). But why ſpeak I of him? Job was a holy, godly man, and confeſſed his own vileneſſe and guiltineſſe before God, as appears Job 40.4. yet he had in himſelf, a ſecret conceit that he was not ſo vile and ſinfull as to deſerue ſuch heavy Afflictions, as God had laid upon him; which was the reaſon of God's ſo ſpeaking to him,Job 40 4. Ver. 8.Job 40:4 verſ. 8. Wilt thou alſo diſanull my Judgment? Wilt thou condemn me, that thou maist be righteous? The beſt of us are apt, under heavy afflictions, p. 307to diſanull God's proceedings with us, and queſtion God's righteous proceedings therein: but this may not be; we may not give liberty to tongue, or thought, to murmur or repine under God's ſtroaks: But

Firſt, Learn Silence, Job. 4.4, 6. Pſal. 39 9.Job 4:4Job 4:6Ps 39:9and with Job to lay our hands upon our mouths, Job 40.4, 5. and with David, Pſal. 39.9. to be dumb: nor onelyonly bind our Tongues to the good behaviour, that they do not ſpeak impatiently againſt God; but our very Hearts muſt be kept from inward repining and fretting againſt him,Pſal. 62.1.Ps 62:1 Pſal. 62.1. Truly my Soul keepeth ſilence unto God.

Secondly, Acknowledge God to be just, in all that hath befallen us: I have ſinned (ſaid holy Job), What ſhall I do to thee, Job. 7.20. Pſal. 119.75.Job 7:20Ps 119:75ô thou Preſerver of men? This David confeſſed, I know O Lord that thy Judgments are right, and that thou in faithfulneſſe hast afflicted me, Pſal. 119.75. Which ſaying of David, Mauntius the Emperour uſed, when his Children were ſlain before his eyes, and after that, his own eyes put out, Righteous art thou O Lord and juſt are thy Judgments. Thus it ſhould be with us in all Judgments that befall a Land or Nation (ſeem they never ſo ſevere and ſharp): Let us learn to juſtify God therein. As did the Princes of Iſrael, and the King himſelf: When God puniſhed them by Shiſhak, they ſaid, The Lord is righteous, 2 Chr. 12.6. Lam. 1.18. Neh. 9.33. Dan. 9.14. Mich. 7.9.2 Chr 12:6Lam 1:18Neh 9:33Dan 9:14Mic 7:92 Chron. 12.6. the like confeſſion did the Church make, Lament. 1.18. So Neh. 9.33. & Dan. 9.14. & Mich. 7.9. They have not onelyonly confeſſed God's righteouſneſſe therein, but his Goodneſſe and Mercy; ſome mitigation of the rigour of Juſtice; ſome cauſe of admiring rather his Indulgence towards them, than of repining againſt him for his ſevere dealing with them,Lam. 3.22.Lam 3:22 Lament. 3.22. It is the Lord's Mercy that we are not utterly conſumed; that is from being a People, becauſe his compaſſions fail not.

Thirdly, Patiently bear the ſoareſt correction that God is pleaſed to lay upon us, out of this perſwaſion, that we have deſerved more. Thus Ezra, ſpeaking of the extream Judgment of God upon his People in the Babyloniſh Captivity, which was the extreameſt and heavieſt Judgment that ever God had inflicted upon any people under Heaven, (as appears by that we read Lam. 1.12. & Dan. 9.12.): yet he confeſſeth,Lam. 1.12. Dan. 9.12 Ezr. 9. 13Lam 1:12Dan 9:12Ezra 9:13 Thou our God hast puniſhed us leſſe than our Iniquities deſerve, Ezra 9.13. When their p. 308uncircumciſed heart is humbled (ſaith God), then they ſhall accept of the puniſhment of their Iniquity, Lev. 26.41 Mich. 7.9, 10.Lev 26:41Mic 7:9Mic 7:10Levit. 26.41. that is, they ſhall willingly bear them: Well may that Offender bear a brand in the hand, who ſaves his neck Mich. 7.9, 10. Ranſack thine own heart, and thou ſhalt find that thou haſt deſerved that which thou ſuffereſt, & more;1 Joh. 3.201 John 3:20 and if thy conſcience condemn thee, God is greater.

Fourthly, If in caſe the Cauſe and Reaſon of God's ſeverity be unknown unto us, yet let us learn to juſtify God therein: reſting aſſured, that there is Cauſe enough, albeit (as yet) we have not found it out. His Judgments are, ſomtimes ſecret, but alwaies juſt; It is not poſſible, that he ſhould do any wrong to any of his Creatures; his Will is the Rule of Juſtice, and every thing is right becauſe it is his Will, to have it ſo; But beſides this, there is ſome particular Cauſe, or Reaſon, why God writes ſuch bitter things againſt us.Job. 13.26. 1 Sam. 17.29. 2 Sam. 21.1. Jer. 8.6. Ezek. 16.43.Job 13:261 Sam 17:292 Sam 21:1Jer 8:6Ezek 16:43 Therefore, as David anſwered his Brother, ſo anſwer thy repining Soul, 1 Sam. 17.29. What hath God now done, is there not a Cauſe. Therefore,

Fifthly, Search out the Cauſe, (if it may be) as did David, 2 Sam. 21.1. God blam…s the want of this, Jer. 8.6. Ezek. 16.43.

But how may we find out the particular Cauſe, for which God puniſheth us? Queſt. What muſt be done in this caſe?

God doth ſo order his Judgments (commonly),Resp. that in the Puniſhment, we may ſee the Sin; and in the Sin foreſee the Puniſhment. Sometimes, the very Puniſhment, and Circumſtances of it, ſhewes us the Cauſe. God (many times) puniſheth us in the like kind, Jud. 1.6, 7. 1 Sam. 15.33. Exod. 1.22 Talia quiſque luat, qualia quiſ que facit. Euſeb. l. 9. c. 9. Bodin l. 6. de Rep. Lin. Decad. 1. 1 King. 21.19. Jer. 7.32.Judg 1:6Judg 1:71 Sam 15:33Exod 1:221 Kgs 21:19Jer 7:32as in Adonibezeck's Caſe, Judg. 1.6, 7. And in Agag's Caſe, 1 Sam. 15.33. And Pharaoh's Caſe, Exod. 1.22. He drowned the Children, and was drowned himſelf, Exod. 14.28. and many others, wherewith Hiſtory (both ſacred and prophane) doth abound. And for the better diſcovery, God is pleaſed many times to obſerve the Circumſtances of Place, as in Ahab, 1 King. 21.19. In the place where Doggs licked the blood of Naboth, ſhall Doggs lick thy blood, even thine. In Tophet where the Idolatrous Iſraelites ſacrificed their Children, in the ſame place ſhall they be ſlaughtered Jer. 7.32. So Ariſtotle tells us of a lewd Son, who dragged his Father by the hair of his head to the threſhold of the Houſe; and was himſelf dragged to the ſame place, by his Son, and in the ſame manner.

p. 309And ſometimes God makes choyce of that time to puniſh wherein the fault hath been commit ed:Pſ. 78.30.Ps 78:30 Whilſt the meat was in the mouths of the luſting Iſraelites, the wrath of God came upon them, (ſaith the Pſalmiſt, Pſal. 78.30.) Thus Titus began the ſiege of Jeruſalem, Caeſar Baron.(as ſome have exactly calculated) upon the ſame day, in which our Saviour ſuffered: And as the Jews put Chriſt to death at the Feast of the Paſſeover; So, at the ſame time of the year, when multitudes of Jews were met together at Jeruſalem, to celebrate that Feaſt, according to the Law, the Romans came upon them, and deſtroyed both them and their City. Our own Chronicles tell us of a great man,L. Haſtings in the daies of Richard the third, who conſpired the death of the Queen's Kindred; and by indirect means, and illegal waies, without trial of Law, or offence given, had fetcht off the heads of the Ea…l Rivers and Gray, and others (executed at Pomfret in the North). He, at the ſame time of the year, the ſame day of the Month, the ſame hour of the Day, and if curioſity may go further, (ſaith one) the ſame minute of an hour (as neer as could be gueſſed), after the ſame lawleſſe manner, had his head ſtricken off in the Tower of London.

Much may be gathered from the Part that is puniſhed or afflicted. Jeroboam ſtretched out his hand to ſtrike the man of God, and God ſtrikes that hand of his, It was dried up, ſo that he could not pull it in again unto him, 1 King. 13.4. Gen. 19.11. Jud 6.16.21. Luke 16.24. Revel. 16.9, 10. Num. 5.21 Num. 25.81 Kgs 13:4Gen 19:11Judg 6:16Judg 6:21Luke 16:24Rev 16:9Rev 16:10Num 5:21Num 25:8The Sodomites had eyes full of Adultery and Uncleanneſſe, and were ſtricken with blindneſſe, Gen. 19.11. So Sampſon's eyes were firſt pulled out, which firſt allured him unto ſin, Judg. 16.21. That rich Epicure, mentioned in the Goſpel, offended moſt in his Taſte, and is tormented in his Tongue, Luke 16.24. So were thoſe Blaſphemers, mentioned Revel. 16.9, 10. they gnawed their Tongues for pain. The Adultereſſe's thigh did rott, and her Belly ſwell, Numb. 5.21. Zimri and Cozbi were thruſt through the Belly, Numb. 25.8, Jehoram was ſtricken in his Bowels, untill they fell out, for that he had no bowels of Compaſſion towards his Brethren, but ſlew them all with the Sword, 2 Chron. 21.13, 15, 19. Nichanor's head and right hand were ſtricken off,2 Chr. 21.13, 15, 19.2 Chr 21:132 Chr 21:152 Chr 21:19 which he had lift up againſt the Sanctuary, 1 Mach, 7.47.and wherewith he had blaſphemed the God of the Sanctuary, 1 Machab. 7.47. The Law p. 310was Eye for Eye,Levit. 24.Lev 24 Tooth for Tooth, Levit. 24. God takes ſpecial notice of the offending Member.

Nor is the Meaſure of the Puniſhment to be diſregarded; God often obſerves the like meaſure,Mat. 7.2.Matt 7:2 and proportion, in inflicting Puniſhment. Hear what Chriſt ſaith, Math. 7.2. As we mete to others, it ſhall be meaſured to us again: a Meaſure, preſſed down, ſhaken together, and running over. Reward her (ſaith the Angel, of Babylon) as ſhe rewarded you; In the Cup which ſhe hath filled, Rev. 16.6.Rev 16:6fill to her double, Revel. 16.6. It is ſtoried of Caeſar, that he had undone 23 Countreys, and he had 23 wounds given him, whereof he died. And for the manner, Hear what the Prophet ſpeaketh Iſa. 33.1. Woe to thee that ſpoileſt, Iſa. 33.1.Isa 33:1and thou waſt not ſpoyled: When thou ſhalt ceaſe to ſpoil, thou ſhalt be ſpoyled; and when thou ſhalt make an end to deal treacherouſly, they ſhall deal treacherouſly with thee. Exod. 22.22.24. Prov. 1.24, 28. 2 Theſ. 1.6 Jam. 2.13. 1 Sam. 2.30, 31, 32, 33, 34, 35, 36.Exod 22:22Exod 22:24Prov 1:24Prov 1:282 Thess 1:6Jas 2:131 Sam 2:301 Sam 2:311 Sam 2:321 Sam 2:331 Sam 2:341 Sam 2:351 Sam 2:36So Exod. 22.22, 24. Prov. 1.24, 28. 2 Theſ. 1.6. Jam. 2.13. Wee might abound in Examples. I ſhall trouble you onelyonly with one Inſtance more, and that is in Eli; in every parcel of whoſe Puniſhment, his Fault, and God's Juſtice in puniſhing of it, was made conſpicuous, 1 Sam. 2.30. &c. Firſt, His Sons deſpiſe God, and God leightly eſteemes them. Secondly, Old Eli was indulgent, therefore not an old man of his Houſe ſhall be left, ver. 31. Thirdly, His Sons were enemies to God in the profeſſion, and therefore he ſhould ſee an enemy in God's Habitation, ver. 32. Fourthly, He puniſhed not them, therefore they ſhould live to puniſh him, to conſume his eyes, and grieve his heart, ver. 33. Fifthly, He preferred their life to his Maker's honour, therefore they ſhall dy in ignominy, and with diſhonour, ver. 34. Sixthly, He abuſed his Authority with connivence, and therefore God would tranſlate it to another, who ſhould uſe it better, ver. 35. Seventhly, Foraſmuch as his Sons were ſo ſawcy as to take the meat from off God's Trencher, therefore his Family ſhall be brought to begg a morſel of Bread, ver. 36. Eighthly, and Laſtly, For that he neglected to take vengeance on their iniquities, therefore God would puniſh both him and them, 1 Sam. 3.11,—15.1 Sam 3:11and that ſeverely, cap. 3.11, 12, 13, 14.

Thus, as God puiſheth alwaies de condigno, ſo ſometimes de congruo & in analogo; He alwaies puniſheth Sin in ſome kind, p. 311and ſometimes in its own kind, according to that of the wiſe man, Prov. 14.14.Pro. 14.14Prov 14:14 The Backſlider in heart ſhall be filled with his own waies. And this he doth, that mens puniſhments may be as Glaſſes, wherein their ſins may be ſeen more clearly; if not for their Repentance, yet for the warning of others.

And ſometimes, God is pleaſed to puniſh Sin with contrarieties: Simeon and Levi were united and combined in the Sin of Murther, therefore they ſhall be devided and ſcattered in the Land of Iſrael,Gen. 49.7.Gen 49:7 Gen. 49.7. Thus God puniſhed the Pride of the Daughters of Zion: In ſtead of ſweet ſmell, there ſhall be a ſtink; in ſtead of a Girdle, a Rent; and in ſtead of well ſet haire, baldneſſe; and in ſtead of a Stomacher, a girding of Sack cloth; and Burning in ſtead of Beauty,Iſa. 3.24. Jam. 5.2. Luk. 15.13, 16.Isa 3:24Jas 5:2Luke 15:13Luke 15:16 Iſa. 3.24. The covetous man's Riches ſhall be corrupt, and his Garments moth-eaten, Jam. 5.2. The Prodigall's waſtefulneſſe is followed with want and beggary, Luk. 15. Drunkenneſſe and Epicuriſm, he puniſheth with Famine and a thin Vintage, Joel 1.9, 10.Joel 1:9Joel 1:10Joel 1.5, 10. And thus we may find ſome proportion in the diſproportion that is betwixt the Sin and Puniſhment; and, in the Judgment inflicted, read the abuſe of the contrary Mercy. Hath God caſt Shame and Diſgrace upon thee? then the cauſe of it very likely was thy Pride: Is the Puniſhment Want? then the cauſe may be, Abuſe of Plenty and Abundance: Is it War, then Abuſe of Peace, &c. And thus from the Puniſhment may the Sin be read.

Secondly, If we hearken to the Upbraidings of our Conſciences, they will tell us (if they be well awakened) what the fault is, for which we are puniſhed.Gen. 42.21.Gen 42:21 So Gen. 42.21. the Conſcience of thoſe Patriarchs brought their old ſins to a new reckoning; It was many years ſince that they had ſold Joſeph, ſo long agone that Joſeph was grown out of knowledge with them, ver. 8. All this while, Conſcience makes no noiſe, but followes them ſlily and ſilently through the Wilderneſs, and home to their Father's Houſe, and then into Aegypt; but when it found them to be cooped up three daies in Pharoah's ward, now it bayes at them, and flyes upon them, and tells them right, what was the reaſon that they were ſo roughly uſed: There were other ſins (queſtionleſſe) whereof they ſtood guilty, and which had bin committed by them; and ſome, long ſince that of ſelling their Brother; but p. 312their accuſing conſcience tells them, that their preſent trouble befell them, for their cruelty to their Brother, in that when they ſaw the angu…ſh of his Soul, Dr. Harrisand that he beſought them, Good Brothers deal not ſo harſhly with me, good Brother Reuben, Brother Simion, Fuller Comment on 1 Cor. 11.30.1 Cor 11:30&c. but we would not hear (ſay they) therefore is this diſtreſſe come upon us. When we hunt after that ſin which cauſeth our Woe, and find our ſelvs, either to be at a loſſe, or cold S…nt; If once our conſcience begins to ſpend her open mouth, we may conclude, that that way went the game, (as one ſpeaketh aptly).

Third…y, In ſhort, if after all this done, thou canſt not find out the Cauſe, why God is ſo diſpleaſed with thee, go to him and deſire him (with Job) to ſhew thee wherefore he contendeth with thee,Job 10.2. & 13.23. Pſal 99.14Job 10:2Job 13:23Ps 99:14 Job 10.2. & 13.23. Shew me my Rebellion and my Sin. God is as willing to teach his Children as to correct his Children, Pſal. 99.12. Bleſſed is the man whom thou correctest and teacheſt: Deſire God to add teaching o correction, that thou maiſt know the meaning of the Rod, and what the Cauſe is; joyn Prayer with the other means, and doubt not, but reſt aſſured, in due time it ſhall be diſcovered: In the mean time make ſure work; repent of all thy ſins in general, and bewail that ſin eſpecially (if groſſe) in a more eſpeciall manner, that thou haſt leaſt ſorrowed for.Pet. Mart. in 2 Sam. 24.2 Sam 24 It is related of the Adulterous Mother, of thoſe three Brothers, Gratian, Lombard, and Comeſter, that being warned by her Confeſſor to be ſorry for her Fact; ſhe told him, that conſidering what rare Schollars, and men of note her Sons were, ſhe could not be ſo ſorry for her ſin, as ſhe ſhould, becauſe her ſault had ſo much profited the Church: His Anſwer unto her was, Dole quod non doles, quod dolere non poſſis; be ſorry for this, then, that thou canſt not be ſorry. So if thou haſt not truly humbled thy Soul, and deeply afflicted it for that one Sin, (it being hid from thine eyes,) repent now, that thou haſt not repented for it, and humble thy Soul before God, for that thou haſt been no more grieved, and humbled. Indeed when we have repented the beſt we can for all our ſins; we ſhall have cauſe to repent us of our Impenitency, of a want of Repentance and godly ſorrow in us, albeit ignorant and impenitent Perſons are not thereof ſenſible. Thus much in general. Now, more particularly to the Reaſon, Why cumbers it the Ground?

p. 313The Reaſon is rendered in an Interrogatory way, Why? There are divers ends of propounding Queſtions (as I have ſhewed in my Expoſition on ſome other Parables;See my Friend at Mid-Night p. 32. Rom. 6.1, 2.Rom 6:1Rom 6:2) I ſhall not now trouble you therewith: It is uſual with us when one would expreſſe matter with greateſt force, to propound it by way of Queſtion and Interrogation: So, Rom. 6.1, 2. Shall we continue in ſin, that grace may abound? God forbid: How ſhall we that are dead in ſin, live any longer therein? We cannot do it, we dare not do it; So here, Why Cumbers it the ground? that is, it muſt not do it, it ſhall not do it.

It Cumbers the ground, and takes up room in the Vineyard: It is not onelyonly unfruitful in it ſelf, but terram iuutilem reddit, Bez. Annot. in loc.it makes the ground barren, and draws the heart of the Earth, and hinders the fructifying of other Plants which would bear better, and bring forth fruit in more abundance,foreign. were it not for it; and ſo much the word in this place imports. Thence we inferr that,

Barren Profeſſors are cumberſom: Doct. Upprofitable burdens they are to the Vineyard of the Lord.

They are ſo (to ſpeak in the Language of the School) both Formalitor and Effectivè; Not onelyonly unfruitful in themſelves (and ſo a burthen to the Earth); but alſo in their Effects, as cauſing barrenneſs to the ſoyl, whereon they grow.

Firſt, They are ſteril and barren in themſelves, and in that reſpect cumberſome and a burthen to the Earth.

This the Pſalmiſt ſets forth moſt excellently Pſal. 14.1. They are corrupt, Pſal. 14.1, 3.Ps 14:1Ps 14:3they have done abominable Works, there is none that doth good: And again, verſe 3. They are all gone aſide, they are altogether become filthy; there is none that doth good, no not one. It is ſpoken of the whole race of mankind, of all Adam's Poſterity in the ſtare of nature; and in that ſtate are all wicked Livers, and hypocritical Profeſſors; and ſo aptly may it be to them applyed, as the Apoſtle doth in applying it unto the Jews, who boaſted very much of their Priviledges,Rom. 3.10.Rom 3:10 Rom. 3.10. All ſuch are unprofitable, and become as rotten and corrupt Branches, and of no more uſe then rotten and naſty things, which men caſt out for their unprofitableneſſe; and being unprofitable, needs muſt they be burthenſome; like a rotten tooth, which is not p. 314onelyonly unſerviceable, but dolorous and painful.

That which we read,Ezek. 15.1, 2, 3.Ezek 15:1Ezek 15:2Ezek 15:3 Ezek. 15.1, 2, 3. is worth our conſideration, whereby the unfitneſſe of the Vine-branch for any work, the unuſefulneſſe and unprofitableneſſe of the Hypocritical Iſraelites, is ſet forth: The Vine is a noble Plant, in reſpect of the Fruit it bears; but, being barren and fruitleſſe, it is uſeleſſe: The Aſh ſerves for Plough-boote and Cart-boote; The Oake for Gate-boote and Stile-boote; Thornes and Buſhes for Hedge-boote: Old doated Trees (as we ſay) for Shinn-boote. But of all Trees, the wood of the Vine is unſerviceable; It is not fit to make ſo much as a Pegg to hang any Veſſel thereon: Lo, ſuch is Iſrael (ſaith God), if it bare good Fruit, it would be dear and precious unto me; but being barren and unfruitful it is of no uſe, unfit for any ſervice.

Many Compariſons and Reſemblances are uſed in Scripture to ſet forth the unprofitableneſſe of a barren Profeſſor.Pſal. 1.5. Jude v. 12.Ps 1:5 They are reſembled to Chaff, to Thorns, and Thistles; to Clouds without water; Trees withered, without fruit; and ſuch like. Amongſt others, that of our Saviour is very pertinent, who reſembles ſuch to Salt that hath lost its ſavour, which is good for nothing,Mat. 5.13.Matt 5:13 but to be caſt out, and trodden under foot, Math. 5.13. Other things when they have loſt their ſavour, recover it by the virtue of ſalt applyed unto them; but if ſalt if ſelf have loſt its ſavour, nothing is able to fetch it again. There is nothing in nature that can reſtore it to its former quality; Other things (even after their corruption) may be uſeful for ſome purpoſes: Sowre Wine makes Vinegar, Raggs Paper, Soyl and Rubbiſh is good to fat the ground; but ſavourleſſe ſalt is good for nothing but the Dunghill; nor is it fit for that, and therefore muſt neceſſarily be trodden under foot, as utterly unprofitable, which is not onelyonly a thing Calamitous, but extreamly Ignominious. Neither is the dumb and unprofitable Miniſter onelyonly, this unſavouty ſalt (albeit Chriſt directed that Speech to his Apoſtles); but every Profeſſor of godlineſſe that hath denyed the power thereof, whoſe ſpirit is barren of the Fruit of good Motions, 2 Tim. 3.5.2 Tim 3:5The Underſtanding barren of the Fruit of good Meditations. The Will barren of the Fruit of good Reſolutions, The Senſitive Appetite barren of the Fruit of good Affections, The whole man barren of the Fruit p. 315of good Works; every ſuch a one is as this Figgleſs Figg-Tree, burthenſome to the Earth, and cumberſome to the ground that bears them.

Secondly, As they do no good, and are cumberſome in that reſpect; ſo they do much harm, and ſo become unprofitable burthens, and that many wayes.

Firſt, To the Soyl whereon they grow, the very Earth is the worſe for a fruitleſſe Figg-Tree. It was the ſin of man (at firſt) that cauſed God to curſe the Earth to Thorns and Thiſtles, Gen. 3.7.Gen 3:7and ever ſince he hath turned a fruitfull Land into barrenneſſe, for the wickedneſſe of thoſe that dwell therein. Pſal. 107.37. Jer. 23.10. Hoſ. 1.—4.Ps 107:37Jer 23:10Hos 1The ſins of thoſe within the pale, are they for which a Land doth mourn, Hoſ. 1.—4. So is it in the Vineyard of the Lord: Let a barren and unprofitable Figg-Tree have his ſtanding whereſoever, the ground ſhall be the worſe, and not the better for him: Let Rehoboam be rooted amongſt the Kings in the Land of Judah, 1 King. 14.37.1 Kgs 14:37and the Sheilds he finds of Gold, he will leave of Braſſe: Let Balaam be numbred amongſt the Prophets, and Judas amongſt the Apoſtles; and the Vineyard of the Lord ſhall find cauſe enough to ſay of ſuch a Figg-Tree, that it cumbers the ground: The Church ſuffers by the growth of ſuch Trees; it loſeth her heart and fatneſſe; Her Beauty and Glory is much blemiſhed by the growth of ſuch plants in it.

Secondly, Such barren Trees are cumberſome and burthenſome to other Trees and Plants, that grow (or might grow) in the Vineyard; and that divers wayes.

Firſt, A barren Tree poſſeſſeth the place of a better, and by its good will would not ſuffer any to grow near it; The beſt Rooms at Feaſts, the chief Seats in Synagogues,Iſa. 5.8. Luke 14.9.Isa 5:8Luke 14:9 proud Phariſees will take up; nor is there any place for better Gueſts, till they be removed lower, and commanded to give place, and ſo room made (by their removal) for others that are invited.

That paſſage which we have in Iſa. 22.20. is worthy of ſerious conſideration;Iſa. 22.20.Isa 22:20 God promiſeth to call Eliakim, the Son of Hilkiah, and to commit the Government of his people in his Hand, and ſo faſten him as a nayl driven to the Head, in a ſure place, on whom they ſhould hang all the glory of his Fathers Houſe, from the Veſſels of the Cups, even to all the Veſſels of the p. 316Flaggons; with matters, both great and ſmall, ſhould he be truſted; but Eliakim's ſubſtitution muſt be upon Shebna's deprivation; God will firſt drive him from his Station, and pluck him down from his State,Verſ. 19. verſ. 19. In that day, ſaith the Lord of Hoſts, ſhall the Nayl that is faſtned in a ſure place (meaning Shebna who then governed and thought himſelf ſure) be removed and be cut down and fall, Verſ. 25.and the burthen that hangs upon it ſhall be cut off; In the ſame day that God doth this, Eliakim ſhall come in and be advanced, (but not before). Thus one Nayl drives out another; What Solomon ſpeaks of miſery, The Righteous is delivered out of trouble, Prov. 11.8Prov 11:8and the Wicked comes in his ſtead; the like may be ſaid of a good mans proſperity: when the wicked are turned off, better come in their room.

The like may be ſeen in David's caſe, who was annointed to be King over Iſrael long before his Inſtallment: Saul ſat yet upon the Throne, and David muſt be content to ſtay a while for that, till Saul be removed; and, that being done, then he ſhall be planted and ſeated in his room, in Hebron: So whilſt Judas ſupplyes the place of an Apoſtle,2 Sam. 2.1.2 Sam 2:1 honeſt Mathias ſhall be kept out;Acts 1.20.Acts 1:20 his place muſt be Voyded, before another take his Biſhoprick, Acts 1.20. The Jews they muſt be broken off before the Gentiles be grafted in, Rom. 11.19.Rom 11:19Rom. 11.19. And whilſt thoſe ungrateful Farmers of the Vineyard held their Leaſe, it could not be taken by others, who would gladly have hyred it, and rendred the Fruit thereof in due ſeaſon, Mat. 21.43.Matt 21:43Math. 21.43. So long as wicked Magiſtrates, Idle and Scandalous Miniſters, Bribing and corrupt Officers, and ſuch like, are in place; others who might do, and would do more good, cannot be admitted.

Secondly, Such as are barren and unprofitable in their places, devour not only equal nutriment with him that beareth, but many times ſtarve other inferiour plants within their reach; drawing away the heart, and fat of the Soyl with their Succours and Feeders: What a breadth beareth ſome great Aſh or Oak? How far do their Roots ſpread, albeit under ground, and unſeen? Yet, it may be perceived by their ſoaking of the ground, and drawing away nouriſhment from Corn and Plants, that are near unto them: It is thus with many an unprofitable and barren p. 317Chriſtian, he is a Soaker, and that in reſpect both of things that concern this Life and a better; and ſo, cumberſome. Such are to be found in the Church.

That large and liberal maintenance allowed formerly by our fore-Fathers charity, for pious uſes (as towards the maintenance of the Miniſtry, ſuccouring of the poor and needy, &c.) a great part thereof was formerly devoured by idle Moncks, who lived like droans, and minded nothing ſo much as their Bellies; and (to mend the mater) was afterwards taken from them, and given to others, who ſpent that which was ſo charitably given, upon Hounds, and Whores, and ſuch like vitious practiſes. Comineus obſerved, upon a battle fought in France, ſome loſt their Livings by running away, and they were given to ſuch as had out-ran them ten miles; So it is in this Caſe, we have taken (ſaith one) from Papiſts, and given to Rapists: that which is due to Miniſters for their maintenance, and to the poor for their ſuſtenance, is ſoaked away by ſome barren Impropriator, and Sacrilegious Church-Robber; This many a Pariſh, in this Nation, can teſtifie.

How many are there in the Commonwealth which being in Office, and having Rule and Government in their hands, by Oppreſſion and extortion (or ſome other indirect courſe) draw from thoſe, whoſe back and bellyes pinch for it, they having ſcarce bread to put into the mouths of themſelves and Children? How many Officers and Men in high place, have we known growen ſuddenly Rich, by the ſpoyl of the Subject, and by impoveriſhing others? In the dayes of Pliny, tribute was paid by many Nations to the Romans, for the very ſhade of Planes and Cedars. And unleſſe it be for the ſhade of theſe, (which yet is a noyſome and peſtilent ſhade) (as anon you ſhall hear) men cannot ſay, why they ſhould have ſuch Penſions and Payments to the impoveriſhing of many? Who may ſay to them, as ſometimes a poor lean widdow woman ſaid to Baldwin an Archbiſhop,Acts & Mon. 230. who (boaſting that he had not eaten fleſh for a long time) was told by her that he had eaten up her fleſh in oppreſſing of her, and cauſing her, to ſell her Cow (which was her livelyhood) to ſatisfie him. When you ſee ſmall Officers ſwell up to high eſtates (and you may often ſee it) you may eaſily ſmell Bribery and Extortion in it.

p. 318In private Families likewiſe there are many ſuch burthenſome Plants to be found; many a fair eſtate is conſumed by Pride and Luxury, Voluptuouſneſſe and Prodigality. Out of the painful and laborious Silke-worm, ariſeth a painted Butter-flye; Through the waſteful Prodigality of one Spend-thrift, many under-Plants are undone, and drawen ſapleſſe; the Wife is brought to miſery, Children to beggary, through the profuſe expence of ſome ryotous Husband or Parent, who in a ſhort time conſumes a fair Eſtate, and large Patrimony. There is Treaſure to be deſired, Prov. 21.20. Explained.Prov 21:20and Oyl in the dwelling of the Wiſe, (ſaith Solomon,) but a fooliſh man ſpendeth it up, Prov. 21.20. The meaning of which Proverb is, that is the care of a wiſe man to keep that which is beſtowed on him through God's bounty, and his own endeavours; but an unthrifty perſon by his Prodigality, laviſheth out his ſubſtance, and maketh himſelf a pit, wherein his great Eſtate, yea, and Family is ſwallowed up and devoured. Thus you ſee, how the under-Plants both in Church, Common-wealth, and Private-Family, come to be ſoaked in matters that concern this Life, by a barren and over-topping Figg-Tree.

And the like might be ſhewed you how good Plants are exceedingly hindered, in their growth in things ſpiritual, by ſuch barren profeſſors that grow near them. God complained of the iniquity and oppreſſion of the Shepherds, (the chief Rulers amongſt the Jews) that they made ſad the hearts of his People, diſcouraging of them in pious courſes,Ezek. 13.22.Ezek 13:22 Ez. 13.22. And how they did that, is ſhewed afterwards in that Propheſie; they did beat & puſh them with their horus, they did eat up their pasture from them, and trample the reſt under their feet, Ezek. 34.19, 21.Ezek 34:19Ezek 34:21Ezek. 34.19, 21. Sad is the caſe of thoſe Sheep, who have ſuch Shepheards ſet over them to feed them; And the Scribes and Phariſees took away the key of knowledge from the People, and ſo ſhut up the Kingdome of Heaven againſt men,Mat. 23.13. Luke 11.52.Matt 23:13Luke 11:52 neither entring in themſelves, nor ſuffering others to enter in, that would: for which a We is denounced againſt them, Mat. 23.13. Luke 11.52. Thus they are burthenſome to other Plants that grow near them, by drawing away their ſap and nouriſhment.

p. 319Thirdly, They are troubleſome and cumberſome to other Plants by their unprofitable ſhade, over-topping and over-dripping them, and keeping the influence of Heaven from them, ſo that they cannot enjoy the warm-beams of the Sun, which brings healing with it under its wings. Pliny, Mal. 4.2.Mal 4:2ſpeaking of the ſhade of the tall Cyprus Tree, ſaith, that it is gravis umbra, a ſhade noyſome and peſtilent; And Claudian in his invective againſt Eutropius, ſaith, It is not poſſible that any thing ſhould thrive or proſper under the ſhade of ſuch a Conſul.—Quid fertile terris, Aut plenum ſterili poſſit ſub conſule caſci? Prov. 29.2.Prov 29:2 When the Righteous are in Authority, the People rejoyce (ſaith Solomon); but when the Wicked bear Rule, the People mourn, Prov. 29.2. Let a wicked man be in place of Power or Command, either in Town, City, or Country, he employes his Strength and Power to do miſchief; (like the Ape or Monkey, which being got up to the top of the Houſe, flings down tiles upon the heads of Paſſingers, and makes mouths and faces at them, or playes ſome unhappy trick or other): if not ſo, yet by their Examples and Commands, they ſo over-drop the under Plants, and keep them under check, that they cannot thrive and proſper under their ſhadow,Joh. 7.48, & 9, 22.John 7:48John 9:22 Joh. 7.48, & 9.22.

Fourthly, They are cumberſome, in harbouring under their Branches things hurtful to other Plants; None ſhall be harboured under their ſhade, unleſſe it be a ſlinging Nettle, or ſome ſullen Weed, or ſome venemous and poyſonful Crea…ure. If a Ruler hearken to lyes, all his Servants are wicked, Prov. 29.12.Prov 29:12Prov. 29.12. One ſeeketh to pleaſe him, by ſlandering this honeſt man, another by telling lye of that innocent perſon: Let Herod mock Chriſt, and his ſervants will do the like; Let Pilate ſit upon the ſeat of Judicature, and perjury ſhall be approved,Luke 23.11. Math. 27. Luke 23.24. Iſa. 24.2.Luke 23:11Matt 27Luke 23:24Isa 24:2 falſe Witneſſes encouraged, Barrabbas delivered, and Chriſt (the innocent,) condemned. That which Eſay ſpeaks, we ſhall find moſt truie, Iſa. 24.2. It ſhall be as with the People, ſo with the Prieſt; as with the …ervant, ſo with the Maſter; as with the Mayd, ſo with the Miſtreſſe, &c. Let the innocent Lamb, and harmeleſſe Sheep run under their ſhade for Shelter; it is a wonder if they meet not with ſome Bramble or other, that will ſoon entangle them in their talk ſo that they are glad to flye, leaving their fleece behind; ſuffering in their cauſe, and think themſelves happy if p. 320they can but eſcape with a whole skin. Thus are they burthenſome to other Plants of the Vineyard.

Fifthly they are burthenſome to the Lord of the Soyle, and owner of the Vineyard, who complains of ſuch barren Plants, Iſa. 1.14,Iſa. 1.14, 24, & 7, 13, & 43, 24. Amos 2.13. Mich. 6.3.Isa 1:14Isa 1:24Isa 7:13Isa 43:24Amos 2:13Mic 6:3 24, & 7, 13, & 43, 24. Amos 2.13. God complaines of their burthen; they are cumberſome unto him; he finds a preſſure under them; he is diſhonoured by them, and cannot long endure it.

Sixthly, The Dreſſers of the Vineyard are burthened and cumbered by them; Chriſt the Principal Dreſſer laments the barrenneſſe of Jeruſalem, Luke 19.41. Math. 23.34. Joh. 11.38.Luke 19.41. Math. 23.24. Joh. 11.38, Rom. 9.1, 2, & 10, 16. Heb. 13.17Luke 19:41Matt 23:24John 11:38Rom 9:1Rom 9:2Rom 10:16Heb 13:17 Chriſt groaned (as it ſeems) under the Jews malice.

And the under-Dreſſers the Miniſters of the Goſpel, they complain of it, Rom. 9.1, 2 & 10, 16. Heb. 13.17. They are blamed▪ ſhamed, and diſcredited by them. For as the thriving of the Flock is the glory of the Shepherd; and the flouriſhing and fruitfulneſſe of the Trees, the praiſe of the Gardiner; ſo on the contrary, when things thrive not under their hands, they ſuffer by it. The Cynick ſpying a Boy unmannerly, did ſtrike his Maſter that did teach him: So the Scribes and Phariſees told Chriſt of his Diſciples fault, as if it had tended to his Diſgrace: Thus do men of this Generation, they lay the blame of barrenneſſe upon the Dreſſers Back; as if it were onelyonly their fault, that the Tree is unfruitfull. And ſo much let ſerve for the explication and confirmation of the Point; Application followes.

Uſe 1 You may from hence be rightly informed who they are at this Day, in Court, City, and Country, that are the greateſt troublers of Church and State; and with whom the Vineyard of the Lord is moſt cumbred. In the Primitive times the Chriſtians were charged with all the troubles and calamities that did befall the people:See my Expoſition on the Parable of a Friend coming to his Friend at Mid-Night. Pag. 239. If Sword, Famine, or Peſtilence were amongſt them; or that Nilus did not keep her wonted bounds, then, Chriſtianos ad Leones, the Chriſtians were the Cauſe thereof, they muſt be caſt unto the Lyons. But this did not begin with them, nor with them did it end. Let Pharoah be asked the queſtion, Who cumbers Aegypt? He will tell you, that it is this Moſes and Aaron, the Meſſengers, and Miniſters of God; they are the Incendiaries, and Cauſes of all theſe Mutinies and Murmurings in p. 321the Kingdome; Not Pharaoh nor his Sorcerers, they muſt be over-looked. Let Ahab be asked who it was that troubled Iſrael? Exod. 5.4, 5.Exod 5:4Exod 5:5& he will tell you ſtrait, that it was (not Ahab nor the Prophets of Baal but) baniſhed Elijah, 1 King. 18.17.1 Kgs 18:17that buſie fellow that would be filling Peoples head's with needleſſe fears, he it was that troubled all. Let Amaziah the high Prieſt of Bethel be enquired of, Who troubles the Court? & he will tell you, that it was (not Amaziah, nor the flattering Sycophants of Court, but)Amos the Prophet, and ſuch like, they conſpire againſt the King's Life, Amos 7.19,—16.Amos 7:19and will be prying into State-affaires; nor will the Court be quiet, till ſuch be beniſhed the Kings preſence, and forbid his Chappel: Let Haman be demanded who it was that cumbered the Kings Provinces? and he ſhall tell you, that the Jews are they; a People refractory to all good LawsEſth. 3.8.Esth 3:8 they would not pay their Tax and Tribute; nor was it for the King's profit, to ſuffer them to live: (but for himſelf and his Comrades, they aimed at the filling of his Treaſury.) Ask once more, Who troubles the City, and you ſhall have ſome Rulers and others to wink at themſelves, and point at Paul and Silas, Act. 16.20.Acts 16:20and tell you, that they are the men that trouble the City; yea, that turn the World upſide down. Nor ſhall ſome Tertullus be wanting,Cap. 17.6 who with much Eloquence and Learning will charge Paul to be a peſtilent fellow (yea, a botch or peſtilence it ſelf,Acts 24.5. foreign.Acts 24:5) and a mover of ſedition amongſt the Jewes throughout the World, &c. And if you enquire of the Jews concerning the point in hand, they will charge Chriſt himſelf to be an enemy to Caeſar, Luke 23.2.Luke 23:2forbidding paying of Tribute to him; and warn Pilate not to let him go, for then he would ſhew himſelf no friend to Caeſar.Joh. 19.20.John 19:20

As it hath bin thus in all Ages, ſo it is now in this laſt Age of the World: Who are moſt charged as the Authors of our Churches miſeries, and Nations calamities, but thoſe who are moſt innocent? Serpents and Draggons, Woolves and Doggs are paſt-by; and the Sheep and Lambs of the Flock, Holy and Religious perſons they are thoſe that ſtand charged with England's troubles: Oh! that we had more men of Elijah's ſpirit! then the ungodly Ahabs of the World ſhould be told to their faces, It is Thou and thy Fathers Houſe that troubles Iſrael. Then ſhould you that are of wicked Religion, or of wicked Life,1 King 13.18.1 Kgs 13:18 p. 322heart it with with both your ears, that it is for your Idolatryes, your Witch-crafts, and Adulteries; your drunkenneſſe, Whoredoms, and Blaſphemies; your mocking and deriding of godtineſſe; your deſpiſing of God's Miniſters, and perſecuting of his Meſſengers, &c. that hath brought all theſe great evils upon us: But, albeit there want theſe in this World that dare tell you this; yet, there will not be wanting a Judge in another World, who ſhall tell it you? and prove it to your conſciences, that you were the Aehans that troubled Iſrael; and for your ſo doing, God will trouble you, Joſ. 7.25. 1 Theſ. 1.6Josh 7:251 Thess 1:6and it is a righteous thing with him ſo to do, 2 Theſ. 1.6.

Uſe 2 In the mean time, let all ſuch know, as live unprofitably or wickedly and lewdly, within the pale of the Church, or that bring forth no fruit conducible to the Owners profit, and common good of the Vineyard; that they are no other than a burthen to the Earth that bears them, and cumberſome to all that are about them: It were happy, if the injury of a wicked Liver could be confined to his own boſome, that he only ſhould fare the worſe for his ſins;Ecel. 9.18. But it is otherwiſe, One Sinner deſtroyeth much good, Eccleſ. 9. ult. Thou art not onelyonly hurtful to thy ſelf, (that is the leaſt part of thy illneſs,) but likewiſe hurtful to the Place, the Town, Country, City, Family, where thou inhabiteſt: As Achan was to all Iſrael; For his Treſpaſſe (in the accurſed thing), wrath fell on all the Congregation of Iſrael; That man periſhed not alone in his Iniquity,Joſ. 22.20Josh 22:20 Joſ. 22.20. He is an ill Member, for which all the Body fares the worſe; All fare the worſe for thee,Iſa. 14.20.Isa 14:20 that are about thee. Read Iſa. 14.20. Thou haſt deſtroyed thy Land and laid it deſolate; and apply it to thy ſelf.

It is ſaid of ſome, that they are kind men▪ harmleſſe Souls; As they do no good, ſo they do no harm to their neighbours, and that they are enemies to none but themſelves, &c. But how can this be? Indeed, thoſe that are good, are peaceable and harmleſſe (as Hamor and Shechem confeſſed of Jacob and his Family Gen. 34.21.) So it was foretold of times of the Goſpel, Iſa. 11.9. they ſhall not hurt nor deſtroy in all my holy Mountain; Ge…. 34.21 Iſa. 11.9.Isa 11:9but this is not enough: That which God ſaith of Abraham, is likewiſe true of every Child of Abraham, Thou ſhalt be a Bleſſing, Gen. 12.2.Gen. 12.2.Gen 12:2 A Bleſſing to the ſoyle on which thou groweſt, and place p. 323where thou liveſt, ſeeking the good thereof (as did Mordecai, Eſth. 10.3. he ſought the wealth of the People).Eſth. 10.3.Esth 10:3 'Tis contradictory, to ſpeak thus of thee, that art a profeſſed Chriſtian, that thou art a harmleſſe man, but good for nothing; for if thou art not profitable in thy place, harmleſſe thou canſt not be, inaſmuch as thou cumbreſt better Plants, and draweſt away the nouriſhment from them, which would make to their growth; and with the wan and withered Vine (in the Poet,)Uva que liverem conſpectâ ducit ab uvâ. Juve. Sat. 1.) thou takeſt away the freſh colour and ſapp from the Vine that growes by thee; And when ſuch as thou art are grubbed, and ſtubbed up; removed from their ſtation, rooted out of the Church and Nation; ſo little cauſe will there be of grieving and mourning for it, as that there will be great cauſe given of Joy and rejoycing: So Solomon tells us, when it goes well with the righteous the City rejoyceth, Pro. 11.10.Prov 11:10and when the wicked periſh there is a ſhouting, Prov. 11.10. And great cauſe there is, why God's People ſhould rejoyce and ſing thereat; For when a corrupt Magiſtrate is removed, there is ſome hope that a better will be planted in his room; when an ignorant or corrupt Miniſter is cut up, that one more laborious and painful will ſucceed him; when Baſtard Plants are ſtubbed up by the Roots, there is hope, that the Lord of the Vineyard will repleniſh it with good Trees: Seldome comes a better (ſaith the old Engliſh Proverb, & it is a true one,) but we do not ſay, that never comes a better: It ſometimes (yea many times) ſo happens, that a better ſucceeds in the room of a bad one; but whilſt the room is ſupplyed by a bad one, a better comes not (as before was ſhewed).

Not is it onelyonly a thing to be joyed in, but wiſhed for; I would they were cut off that trouble you (ſaith the Apoſtle),Gal. 5.12.Gal 5:12 Gal. 5.12. which Cutting off, ſome underſtand of the Cenſure of Excommunication; but better they, who underſtand it of ſome temporal Judgment, whereby the Church might be ridd of them: the like may be wiſhed, to the end, that the Church might flouriſh: Not that we ought ſimply, to wiſh the death and deſtruction of any, but the removing of ſuch corrupt Plants as poyſon the hopes of Generations to come. And to this may all God's People give their aſſent, and ſay Amen.

p. 324Wherefore, Vſe 3 Be we exhorted, and prevailed with, every one of us in our places, to be uſeful and profitable; Let no man ſeek his own, 1 Cor. 10.24.1 Cor 10:24bus every man another's wealth (ſaith the Apoſtle, 1 Cor. 10.24.): There are a company of Lubbers in the World, whoſe greateſt care is to eat, drink, and live at eaſe; and that not onelyonly of the rude Rabble, of the dreggs of the People, but men of high Rank and Quality, who glitter in external Pomp, and flaunt it out in Bravery,Pſ. 104.26 Jer. 2.24.Ps 104:26Jer 2:24 ſpending their time as the Leviathan doth in the Sea, in ſport and paſtime; or, as the wild Aſſe doth in the Wilderneſſe, in ſnuffing up the wind, employing their wits about nothing ſo much,Rom. 23. as in making proviſion for the fleſh, to fulfill the luſts thereof. They live in ſuch a ſenſual and unprofitable ſort, as that we might well doubt, whe her they had any living Souls in their bodies at all,Dr. Sanderſon 4 Ser. ad pop. p. 367. were it not barely for this one Argument (ſaith one), That their bodies are a degree ſweeter than Carrion, (their Souls, like Salt, keeping their carkaſes from ſtinking): Good they do none, they are but like a Cypher, and keep a place, but are of no worth; Or like a Counter on the Table, ſtaying in the World to fill a Number, and when it falls down, there wants one, and ſo an end: They paſſe out of the World, as the Hand paſſeth out of the Baſon of Water, which may be ſomewhat the fouler for waſhing in it, but it retains no other impreſſion of its having been there; whoſe Epitaph may be that, which, as I have read, was made of ſuch another idle Spectatour of the World,

Here lyes He, was born and cry'd,

Liv'd threeſcore years, fell ſick, and dy'd.

But the not you ſuch, leſt you cry out one day with Severus, Omnia fui, Carion in Cron.& nihil profui; I have been all things, and yet have done no good at all. David counted it a great Affliction, that in the time of his Baniſhment,Pſ. 31.12.Ps 31:12 he was like a broken Veſsel Pſal. 31.12. that none could make any uſe of. Without Queſtion, the pooreſt Servant or Drudge that is, may have more comfort in his eſtate, (being diligent and faithful in his place,) than the greateſt Gentleman, or learnedſt Schollar, can have of theirs, in caſe they do no good with thoſe parts and abilities, which God p. 325hath entruſted them with. I beſeech you therefore, as you tender your own good and comfort, both in life, and death, and at the laſt day of Judgment, be uſefull and profitable, every one of you in your Relations and Callings: Be as the Olive, and Figg-Tree, delighting God and Man with your Fruit: cumber not the Church with a barren life and profeſſion; forget not that a barren life adminiſters matter of Reproach; Againſt the Husbandman, whoſe care or skill comes hereby to be queſtioned; Againſt the Root, whoſe life and power is hereby ſuſpected; Againſt the Branches, who are hereby ſcandalized: Nor is there any ſuch ſtumbling block in the World, as an unprofitable and fruitleſſe Chriſtian. When the Philiſtins ſhoured againſt Sampſon, it is ſaid, that the Spirit of God came mightily upon him, ſo that he brake the cords wherewith he was bound, Judg. 15.14.Jud. 15.14Judg 15:14 To hear the clamour of the World, againſt barren and unfruitful Profeſſours, ſhould ſtir us up to fruitfulneſs: Offences will come, Mat. 28.7.Matt 28:7but woe be to thoſe by whom they do come. But, if you be fruitful in your Relations and Callings; you ſhall have the Prayers of many, in your health, in your ſickneſſe; all the Town will pray for you, that God will bleſſe you with long life, and reſtore you to health; you ſhall live deſired, and dy lamented: Jehojada was honoured at his death, becauſe he had done good in Iſrael, 2 Chron. 24.16. And this God will remember at the laſt day.2 Chro. 24.16.2 Chr 24:16 And ſo we have done with the Sentence denounced, now follows the Interceſſion that was made for it.

And he Anſwering, ſaid unto him, Text. Ver. 8.9.Lord let it alone this year alſo, till I ſhall digg about it and dung it: And if it bear fruit, well; and if not, then after that, thou ſhalt cut it down.

Which words contain an humble Requeſt, for the ſuſpending of that heavy Judgment before denounced, againſt that fruitleſs & unprofitable Figg-Tree, wherein we ſhall ſpeak of the Perſons, and then of the Petition it ſelf.

But before I come to ſpeak of either particularly, I ſhall commend unto you one General (but not unprofitable) Note, from the Copulative or Connexion; And

No ſooner had the Lord of the Vineyard complained to the p. 326Dreſſer, of the unprofitableneſſe of this Figg-Tree, (the Jewiſh Synagogue and Nation) and threatned the deſtruction of it; but the Dreſſer ſteps in, and with humble prayers and ſupplications, ſpeaks in the behalf of it. Thence we gather,

When God falls to complaining and threatning, Doct. It is high time, for ſuch as have any Intereſt in God, to fall to praying: God's threatning times ſhould be our praying times.

When God complained to Moſes of Iſrael's wickedneſſe, and threatned their deſtruction for their ſtiff neckedneſſe Exod. 32.7.Exod. 32.7, 11. Num. 14.12, 13. & 16.45, 46.Exod 32:7Exod 32:11Num 14:12Num 14:13Num 16:45Num 16:46 Moſes preſently fell to praying and interceding for them, ver. 11. &c. The like we find, Numb. 14.12, 13. & 16.45, 46. Thus, that good King Joſiah, when he heard, from reading the Book of the Law, what great wrath was kindled againſt the People for their ſins, to make them a deſolation and a curſe, he rent his clothes, 2 King. 22.19.2 Kgs 22:19and his heart melted, and he humbled himſelf before the Lord, and wept exceedingly, as we read, 2 King. 22.19. that God's wrath might be averted, and turned away from the People, And when the deſtruction of Jeruſalem was revealed to Ezekiel by a Viſion, his heart was ſo affected therewith, that he falls down upon his face, cryes unto the Lord for them, and expoſtulates with the Lord on their behalf;Ezek. 9.8.Ezek 9:8 Ah! Lord God, wilt thou destroy all the reſidue of Iſrael, in pouring out all thy fury upon Jeruſalem? Ezek. 9.8.

God's threatnings are not cauſleſſe, Reaſ. 1 nor groundleſſe, (as before you have heard of his Judgments).Amos 3.4. Explained.Amos 3:4 Will a Lyon roar in the Forreſt when he hath no prey? will a young Lyon cry out of his denn, if he have taken nothing? (ſaith the Prophet Amos. 3.4.) As if he ſhould ſay, that is not the uſuall manner of them; but when they have gotten ſome prey, or are ready to take it, then they roar to their fellows, and call them in to partake of it: No more will the Lord denounce his fearful Judgments againſt a people, but where there is juſt matter of their ſins, to be avenged.Exod. 32.14. Deut. 9.19 2 King. 22.19, 20. Gen. 19.20. Gen. 18.31Exod 32:14Deut 9:192 Kgs 22:192 Kgs 22:20Gen 19:20Gen 18:31

Secondly, This courſe is neither fruitleſſe nor ſucceſleſſe; Upon the earneſt Prayer of Moſes, the Lord changed his mind, from the evill that he intended againſt his People, Exod. 32.14. Deut. 9.19. The Prayer of Joſiah God heard, and ſpared the People a long time, 2 King. 22.19, 20. Lot prevailed by his Prayer for one City, Gen. 19.20. And Abraham, for five, Gen. 18.32. p. 327Great things have been obtained from God for a ſinful People, upon the Prayers of his Servants. This is farther declared in that excellent Prayer which Solomon made, 1 King. 1 King. 8.1 Kgs 88. and inſtance is brought in ſundry particulars to confirm the truth of the Poynt.

God never yet threatned any Judgment, againſt a Land, or Nation, or Particular Perſon, but faithfull and fervent Prayer hath either averted it, or deferred it; abated it, or ſweerned it; and ſo far it hath been ſucceſsful, if not for others, yet prayer hath returned into the boſomes of thoſe who have prayed, to their comfort.

But are not God's threatnings and denunciations of abſolute determination, and ſure accompliſhment? Jer. 7.16. Ezek. 14.14. Object. Num. 23.19. 1 Sam. 15.29. Reſp. Jer. 7.16. Ezek. 14.14. 2 Cor. 1.19, 20. Gen. 2.17.Num 23:191 Sam 15:29Jer 7:16Ezek 14:142 Cor 1:192 Cor 1:20Gen 2:17If ſo, to what purpoſe is prayer, his Reſolutions being unalterable? For reſolving this doubt, Firſt, Know

The threatnings and denunciations of God's Judgments are either Abſolute or Conditionall; If Abſolute, then they are irrevocable, and muſt take effect; but if Conditionall, then they may be changed and altered.

That Denunciation that concerned the eating of the forbidden Fruit, In the day that thou cateſt thereof, thou ſhalt ſurely dy, Gen. 2.17. was Abſolute, and not to be revoked; Had Adam prayed all his life time, that he might not dy, but return to his former condition, yet that Sentence from God had not been reverſed. And that threatning of God,Num. 20.12.Num 20:12 againſt Moſes and Aaron that they ſhould not enter into the Land of Canaan, proved to be ſo, Numb. 20.12. It was Abſolute, albeit Moſes underſtood it Conditionally, and therefore beſough… the Lord, that he might go over Jordan into the good Land, but the Lord was wroth with him, and would not hear him; Let it ſuffice thee (ſaith God), and ſpeak no more unto me of this matter, Deut. 3.26.Deut. 3.26.Deut 3:26 And as Abſolute and peremptory was the threatning, by Nathan, from the Lord unto David, concerning his Child, The Child ſhall ſurely dy, 2 Sam. 2.14. David's hope was,2 Sam. 2.14.2 Sam 2:14 that the threatning was but Conditionall, and therefore with faſting, weeping, and prayer, he beſought the Lord for it, but the Sen…ence was not to be reverſed; the C…ild dyed. When the Creatour's Decree ſhall, either by Revelation, or Event, be made certainly p. 328known unto the Creature, then muſt there be a total receſſe, and falling off, from the uſe of the means to effect it, So was it with David, in forbearing to pray or mourn any more for the Child, after that he ſaw that the denunciation was abſolute: The like did Jeremiah; for albeit we read, that he mourned for the People, after that God had forbad him to pray for them; and prayed in other caſes for them; yet he obeyed God therein, not praying againſt their Captivity any more. But we have no ſuch Inhibition as Jeremiah had: and, the Lord's Abſolute decree being hid from us, ſo long as a Nation hath Being, we ought not to ceaſe praying.

Other threatnings and denunciations are Conditionall, and not ſo Abſolute, but that they admit of an Intervention of Prayer, Repentance, and Amendment of life. The Condition is ſometimes Expreſſed as Jer. 18.7, 8. Such a Nation, Jer. 18.7, 8Jer 18:7Jer 18:8ſuch a Kingdom, I will pluck up, I will pull down, I will deſtroy: But ſay that Nation turns from their evill wayes; then God reverſeth that Sentence, I will not pull down, I will not deſtroy it.

The like we have Ezek. 33.14, 15.Ezek. 33.14, 15.Ezek 33:14Ezek 33:15 The wicked man ſhall ſurely dy; But that wicked man repents of his ſins, and turns from evill; And then God reverſeth his Sentence, He ſhall ſurely live and not dy.

Sometimes the Condition is not expreſſed, but is Included, and ſo to be underſtood:Gen. 20.3.Gen 20:3 So Gen. 20.3. Abimelech, thou art but a dead man, becauſe of the Woman which thou haſt taken: He conceiveth aright of this commination, reſtoreth Abraham his wife untouched; Abraham prayes for him, and Abimelech was ſpared,Ver. 17. Jer. 26.18, 19. Lalightned.Jer 26:18Jer 26:19 and he and his Family were healed, ver. 17. In the daies of Hezekiah, God threatned that Zion ſhould be as a plowed field, and Jeruſalam be layed on heaps, and the mountains of the Houſe, the high places of a Forreſt, i.e. the Temple ſhould be ruinated; the City deſolated; and the whole Kingdom utterly overthrown: Here no Condition was expreſſed; but the King, and his People, underſtood that threatning to be Conditionall, and therefore they beſought the Lord, and the Lord repented him of that evill which he had denounced againſt them, Jer. 26.18.19. The like we have, Iſa. 38.1. Hezekiah was commanded to make his Will,Iſa. 38.1.Isa 38:1 and put his Houſe in order; For thou ſhalt dy & p. 329not live (ſaith the Prophet). The good King conceived aright of the meſſage, (albeit no Condition was expreſt,) he turns his face to the Wall, prayes and weeps; Ver. 5.and then God ſends a new meſſage to him, and addeth to his daies fifteen years, ver. 5. And ſuch was that Jon. 3.4. Yet forty daies, and Nineveh ſhall be deſtroyed: Jon. 3.4.Jonah 3:4The King (though a Heathen and Idolatrous, yet) conceiving aright of this threat, faſted, prayed, and repented; and Nineveh ſtood 40 years, after that.

And thus are we to underſtand the threatnings (Generally) that are made againſt Sins and Sinners. Comminations and Threatnings are the heavieſt Texts that we can light upon in the Scriptures, and they are the ſaddeſt and heavieſt Commentaries, (ſaith a great Divine of our own,) that a man can make upon theſe Texts. When God hath awakened a man out of his Dream,Dr. Donn 2. Vol. p. 71 and rowſed him up out of the Bed of his ſecurity, he ſuffers him to read to the Quia, but not to the Tamen: he comes to ſee a Reaſon of that Threatning, of that Judgment, that ſhall befall him; but not to ſee the Remedy: His Eye is carried to an hundred places of Commination, againſt ſuch ſins as the Land is guilty of, or himſelf is guilty of, and there makes a Period, a full ſtop. But he reads not with a Comma, he makes it not as an imperfect Sentence; he takes not in what followes, either expreſly, or implicitely; he takes not in the Remedy, the Relief: Yet turn to God, by Humiliation, by Prayer, then God will turn to you. How heavy ſoever God's threatnings are againſt a Nation, or any Particular Perſon in that Nation, yet ſtill there is room for David's Queſtion, Quis ſcit, Who knoweth whether God will be gratious or no? 2 Sam. 12.22.2 Sam. 12.22.2 Sam 12:22 There is no room for it, as it is a Queſtion of diffidence and diſtruſt; every one of us muſt know it and believe it, that there are Conditions upon which the Lord will be gratious: Be they ſpoken never ſo peremptory, and ſet down never ſo abſolutely, yet God hath reſerved to himſelf power of Revocation, in caſe he be ſought unto by Prayer & Repentance.

Secondly, Know, that God's eternall Decree, takes in the Means as well as the End; ſo that, according to God's Decree, when his threatning of ruine and deſolation is gone out againſt a Land or Nation; Prayer, and other Means, falling in to hinder p. 330Execution,Mutat ſententiam, non decretum. Greg. Mar. l. 2. c. 24. His decree ſtands, and the preſent ſentence only falls. It alters not what God hath decreed to do, but effects it, and accompliſheth his purpoſes; Nor are his threatnings made voyd, and of none effect, when by Prayer and Repentance the execution of them are ſtayed; but then (rather) are they moſt effectuall; for then they do moſt of all accompliſh their proper end, and the thing for which they were principally intended.

But if God threaten one thing, and doth another, Object. it ſeems that either he hath two wills, or elſe his will is changeable.

The Will of God is but One, Resp. 1 Cor. 12.4, 5.1 Cor 12:41 Cor 12:5as he is One; but as there is one ſpirit, yet diverſity of manifeſtations; So this one will of God doth exerciſe and extend it ſelf diverſly, and upon divers Objects; and ſo it may be ſaid to be manifold, as His wiſdom is ſaid to be.Eph. 3.10.Eph 3:10 It is uſually diſtinguiſhed into Secret and Revealed, which Diſtinction is grounded on that of Moſes, Deut. 29.29.Deut 29:29Deut. 29.19. The Secret Will of God is of things hidden in Himſelf, and not manifeſted in His Word. The revealed Will of God is of things made known in the Scriptures, or by daylie experience and event; The ſecret Will of God is Abſolute and peremptory without any condition, and alwayes effected; no man can hinder it, the Devils themſelves are ſubject unto it: (but that is ſecret, and not our rule to walk by); His Revealed Will is with condition, and (for the moſt part) is joyned with Exhortation, Admonition, Inſtruction, and Reprehenſion; This is ſaid to be four-fold; Firſt, His Determining Will, What ſhall become of us, Epheſ. 1.5. Secondly, His Preſcribing Will, What he requires of us?Epheſ. 1.5. Epheſ. 1.9. Math. 18.14. 1 Cor. 1.1. Rom. 1.10. foreign. Act. 13.22.Eph 1:5Eph 1:9Matt 18:141 Cor 1:1Rom 1:10Acts 13:22 Epheſ. 1.9. Thirdly, His Approving Will by which he gratiouſly accepts, and tenderly regards us, Math. 18.14. Fourthly his Diſpoſing Will, which is the Will of his Providence, 1 Cor. 1.1. Rom. 1.10. It is ſaid of David that he ſhould fulfiill, all Gods Wills (for ſo it runs in the Original); reſigning himſelf over to God's determining Will, as the higheſt cauſe of all things; reſting in his approving Will, as his chiefeſt happineſſe; obeying his preſcribing Will, as the moſt abſolute form of holineſſe; and ſubjecting himſelf to his diſpoſing Will with all patience: but all this is ſpoken to our Capacities, for the weakneſſe of our underſtandings,Pſal. 39.9.Ps 39:9 who cannot conceive how God doth after a divers manner Will, and not Will, the p. 331ſame thing. His Will is ſtill one and the ſame, and not two;Non eſt De Volunt as ^d diverſa; ſe loquutio, diverſa est de voluntate. Mag. Sent. l. 1. Diſt. 45.46. but rather two ſeveral parts of God's one and moſt ſimple Will, and are ſo far from being repugnant or contrary the one to the other, as that they do moſt fitly and ſubordinttely agree one with another. But we haſten to make ſome Application of the Point.

If Gods threatning and complaining time ſhould be our praying time, and his complaints and threatnings bring us upon our knees; Then without queſtion, there was never more need to ſeek unto God by humble prayer and ſupplication than now: Uſe 1 God threatens us for our wickedneſſe; calls upon us to behold the wrong that he ſuffers in his Name by our unprofitableneſſe. Behold (ſaith God)! and who can behold it with a dry eye,Pſal. 44.15, 16, 199, 1, 58, 136. Jer. 9.1, & 4, 19, & 13, 17. Phil. 3.18. Luke 19.41.Ps 44:15Ps 44:16Jer 9:1Jer 4:19Jer 13:17Phil 3:18Luke 19:41 and merry heart? David could not, He beheld the tranſgreſſor, and was grieved; Jeremiah could not; Day and Night he wept for the ſins and abominations done in Jeruſalem; St. Paul could not, when he tells us of thoſe who were the enemies of the Croſſe of Christ, he could not forbear watering his Plants: Chriſt could not, He no ſooner came within the view of Jeruſalem, but he wept over it; But wo to us for our wretchedneſſe, when God calls to weeping, and to mourning, and to girding with ſackcloath; there is joy and gladneſſe, ſlaying Oxen, Iſa. 22.12, 13.Isa 22:12Isa 22:13and killing of Sheep, eating Fleſh, and drinking Wine, Iſa. 22.12, 13. Such is the deſperate carriage of many; they jeer when they ſhould fear; laugh when they ſhould weep; ſing care away, let us eat and drink merrily, ſorrow comes ſoon enough, to morrow we may dye; No other laying to heart of God's complaints do we make: but read what follows, Verſ. 14 This ſin (ſaith the Prophet) was declared in the ears of the Lord of Hoaſts, as the top of all their ſins, which cauſed the Lord to enter into that determinate reſolution; Surely, this iniquity ſhall not be purged from you, till you dye.

But we hear not God complaining; When,Quaeſt. and How doth he complain againſt us?

The more ſtupid and blockiſh we, that we hear not: Reſp. By word of mouth he makes complaint; Hear O my People, and I will teſtifie againſt you, Pſal. 81.8.Pſal. 81.8.Ps 81:8 But my People would not hearken, Verſe 11. O that my People had hearkened, Verſe 13. So, Verſ. 11 Verſ. 13 p. 332Iſa. 1.2, 3.Iſa. 1.2, 3. Mich. 6.3, 5.Isa 1:2Isa 1:3Mic 6:3Mic 6:5 O peircing words! and yet again, Mich. 6.3, 5. (Theſe onelyonly for a taſte). Doth not the Lord thus expoſtulate with us, and complain of us at this day for our unthankfulneſſe and diſobedience? Ah ſinful Nation, teſtifie againſt me, wherein have I grieved thee? Remember how I brought thee out of the Romiſh furnace, Remember how I have bleſſed thee with peace and plenty,Deut. 32.6.Deut 32:6 &c. Do you thus requite me! Oh fooliſh People, and unkind! &c.

And is not the Voyce of his Servants, (the Miniſters of the Goſpel) his Voyce likewiſe?Luke 16.16. Vox Turturis, Vox Gementis. Cant. 2.12Luke 16:16Song 2:12 He that heareth you, heareth me (ſaith Chriſt): Now, Is not the Voyce of the mourning Turtle heard in our Land? Do not the Jeremiahs of theſe dayes mourn over you, and mourn for you? Do they not in God's name come in daylie, with their Bills of complaints againſt you, for your Pride, Drunkenneſſe, Whoredom, Blaſphemy, Sacriledge, and other Abominations (which would ask much time but to name)? Inſomuch, that God's Mercy-ſeat (I mean the Pulpit) ſeems to be no other then a Tribunal, a ſeat of Judgment. And yet do you ask, When, or Where doth God complain?

If the complaints that God makes againſt us by word of mouth move not; Then look upon the works of his hands: Open your eyes (you that have ſtopped your ears) and you may ſee him actua…ly complaining. What are his Rods, his Judgments, but real complaints againſt us, for our wicked and heinous provocations? Famine is a complaint againſt us for our abuſe of fulneſſe; The Sword for the abuſe of our long and happy Peace; Scorn and Contempt of other Nations, a complaint of our Pride; Sickneſſe, of the abuſe of our Health; Sometimes the Heavens bring in God's complaint,Levit. 26.19.Lev 26:19 when they are as Iron: Sometimes the Earth, when it is as Braſſe; when we fow much, and receive but little: Sometimes the ſeaſons of the year ſpeak their Maker's complaints: This laſt Spring and Summer hath complained of us, in coming cladd in the Roabs of Winter. Theſe things (being thus,) if you veiw well the Evidence that is brought, you cannot but find for the Plaintiff.

It being thus, Uſe 2 let all that have any Intereſt in God, ſeek unto him for mercy, and put themſelves in a praying poſture. God p. 333is ready to give fire to all his Artillery that is charged againſt us; It is time to ſtep in, and every one to take his Cenſer in his hand,Numb. 16.46.Num 16:46 (as Moſes willed Aaron) and put in Incenſe, and make an attonement for the Nation, that God's wrath may be pacified towards it; An humble heart touched with a deep ſenſe of Gods diſhonour, and the Nation's miſery, is the Cenſer; your fervent prayers are your Incenſe; and there is no ſuch way, nor means ſo effectual, to appeaſe the wrath of God, and ſtay him from executing of his Judgments threatned, as that. Esther, Eſt. 4.8.Esth 4:8upon Mordecai's perſwation, went to King Ahaſhueroſh (albeit with danger of her Life) and made Petition and Supplication before him for themſelves and the Kingdom, Est. 4.8. Have not you as great cauſe as She? and as much encouragement as She had, and far more? the Golden Scepter is held out unto you, you need not be afraid. Conſider,

Firſt, God expects this of you, Ezek. 22.30.Ezek. 22.30. Iſa. 59.16, & 63, 5.Ezek 22:30Isa 59:16Isa 63:5 I ſought for a man amongſt them, that ſhould make up the hedge, and ſtand in the gap before me (ſaith God) and found none. And God wondereth at it, that it ſhould be ſo, Iſa. 59.16, & 63, 5. that there ſhould be ſo general a barrenneſſe of grace, as that there was not one man to interpoſe for his People, and ſue for them; It ſets the God of all wonders a wondering: I doubt not but we have many that do ſtand in the gap (bleſſed be God,) yet I would there were more; for there is but few, or none that do interpoſe in compariſon of them that do not, (for ſo None is many times taken in Scripture): Be thou One of this None.

Secondly, The neglect of this is a dangerous and fearful provocation, and is made a great cauſe of the publique calamity,Ezek. 22.30, 31.Ezek 22:30Ezek 22:31 Ezek. 22.30, 31. I fought for a man to ſtand in the gap, and found none; Therefore have I powred out my Indignation on them, I have conſumed them with the fire of my Wrath: Pſal. 9.16, 17.Ps 9:16Ps 9:17Oh! pray for the Church, the State of this Engliſh Nation; and forget it not.

Thirdly, In all Ages, this hath bin the practiſe of God's Saints, by prayers and tears to ſeek God for the averting of his Judgments; Dan. 9.16, 17. Jer. 18.20. Iſa. 62.1.Dan. 9.16, 17. … Jer. 18.20. Iſa. 62.1.Dan 9:16Dan 9:17Jer 18:20Isa 62:1 When darkneſſe of affliction overſhadows Jeruſalem, and Sion is under a Cloud of trouble; the godly cannot reſt, they cannot keep ſilence; p. 334they muſt importune the Lord for a glorious deliverance. And it is God's uſual manner before he doth any great work for his Church, to ſtir up the hearts of his, to importune him by their prayer.

Fourthly, The practiſe of this Duty will bring much comfort to our ſelves; for beſides the publique good, that may follow hereupon, (wherein we ſhall have our ſhare, Iſa. 66.10.) there is a private benefit, Iſa. 66.10.Isa 66:10that will redound unto you; you ſhall be marked for mourners in Jeruſalem, and ſo ſaved in the day of deſtruction, Ezek. 9.4.Ezek. 9.4. Zeph. 2.3.Ezek 9:4Zeph 2:3 Zeph. 2.3.