The Figless Fig Tree, Text (12 of 12)

The Figless Fig Tree · Text (12 of 12)

p. 460Reaſ. 1 And no marvel; For firſt, They come in a powerful and prevailing Name, for the Lords ſake, Dan. 9.17. In Chriſt's Name they ask.Dan. 9.17.Dan 9:17 Themiſtocles treated with King Admetus holding the young Prince (the Father's darling) in his boſome, and thereby prevailed: So do the Faithful, they bring Chriſt with them when they come into the Fathers preſence, (who is dearer to him then the young Prince was to King Admetus,) and for his ſake he will deny them nothing,Joh. 14.14, 14, & 15.16, & 16, 23, 24. R v. 2. Zach. 4.6. R…m. 8.15, 26. 2 Sam. 14.19. Ab ipſo accipiunt ut contra impetum percuſſionis ejus opponantur, at que ut ita dixerim ab ipſa Deo ſe erigunt contra ipſum. Greg. Mor. lib. 9. c. 12. Jam. 5.16. Math. 15.23. Enlightned.John 14:14John 15:16John 16:23John 16:24Zech 4:62 Sam 14:19Jas 5:16Matt 15:23 John 14.13, 14, & 15, 16, & 16, 23, 24. Yea his own Name and Glory pleadeth for them, For thy Names ſake (ſaith David); and God cannot forget his own Name.

Reaſ. 2. Secondly, They are aſſiſted by a powerful and prevayling Spiri…, Zach. 4.6. Rom. 8.15, 26. And this Spirit is God's own Spirit, which he gives us to pray with; Is not the hand of Joab in all this (ſayd David?) So, is not my Spirit in this, ſaith God? The Saints receive from God (ſaith Gregory), what they oppoſe to his blows, and (as I may ſay) From him it is whereby they lift up themſelves againſt him, and whereby they are enabled to reſiſt him; So that in wreſting with his Saints, he wreſtles with himſelf, and ſhould deny himſelf, in denying of his Spirit which calls upon him: In this reſpect the Prayer of a Righteous man is ſayd to have great ſtrength, Jam. 5.16. as the words may be interpreted.

Reaſ. 3. Thirdly, They have a ſtrong Hand or Arm, wherewith they do lay hold on God, and that is Faith. Thus that poor Woman of Canaan wreſtled, and overcame, Mat. 15.23. Many checks and ſnibs ſhe ſuffered, yet would not be ſtaved off; ſtill ſhe cryes, Lord help. The Diſciples reprove her, Chriſt rates her, bids her be gone; tells her, ſhe is little better then a Dogg or Whelp, ſhe thanks him for it; picks comfort out of that, and reſolves to play the Dogg's part, ſo that he will be pleaſed to be the Maſter; If he beats her out at one Door, ſhe will come in at the other, that ſhe may at leaſt eat the crumms that fall under his Table; a Crum of bread ſhould ſerve her turn, let her be a Whelp, or any thing, ſo ſhe may find mercy: Thus her Faith holds out, and gets the Day, ſhe goes away with this praiſe: O Woman, great is thy Faith, and hath what ſhe would; Be it unto thee even as thou wilt. Faith is a ſtout and ſtrong grace, it conquers p. 461Kingdoms, Heb. 11. removes Mountaines,Heb. 11.33. Math. 16.20. 1 Joh. 5.4. Jam. 5.17. Mr. Sam. Ward in his Life of Faith. Gen. 32.9,—13.Heb 11:33Matt 16:201 John 5:4Jas 5:17Gen 32:9 Math. 17.20. overcomes the World, 1 John 5.4. Yea, and Heaven too, Jam. 5.17. What is it that God can do, that Faith cannot do within the Sphear of its own activity? ſaith a Judicious Divine.

4. Fourthly, They bring with them ſtrong Arguments, and preſs the Lord with ſtrong Motives; as with his Truth, Promiſe, Covenant; So, Gen. 32.9,—13. Jacob urgeth God, 1. with the Covenant made between him and his Fathers: O God of my Father Abraham, and God of my Father Iſaac. 2. From God's commandement and his obedience thereunto, Thou art the Lord that ſaydſt unto me, Return into thy Country, and to thy Kindred: 3ly, From his Promiſe made unto him, Thou ſaydſt I will be with thee. 4ly, From his acknowledgement of God's Mercy, and his own Unworthyneſſe; I am not worthy of the least of all thy mercies which thou hast ſhewed: 5ly, From the Relation he had to God, I am thy Servant. 6ly, From the condition of his Adverſary, he being his enraged Brother Eſau. Deliver me, I pray thee from the hand of my Brother, from the hand of Eſau. 7ly, From the extream danger that He, his Wives, and Children were all in; for I fear leaſt he will come and ſmite Me, and the Mother with the Children. 8ly, From a Promiſe that God made to him, in reſpect of his Poſterity; And thou ſaydſt I will do thee good, and make thy ſeed as the ſands of the Sea: All theſe are brought by Jacob to urge God to be gratious: The like might be ſhewed in the prayer that Moſes made for the People, Exod. 32. and in Solomon's prayer, 1 King. 8.23,—27.Exod. 32.11, 12.13.23,—27. 1 King. 8. Dan. 9.Exod 32:11Exod 32:12Exod 32:13Exod 32:231 Kgs 8Dan 9 And in Daniels, Chap. 9. And in Davids, frequently, in the Pſalmes. That Covenant which God hath made with his, and ſealed unto, which was founded in Blood; even that Covenant caſteth it ſelf open before God in prayer, and intreateth God as he is Holy, Juſt, and true of his Word, that he would give a beeing to his Promiſes. Now God cannot deny Himſelf; being thus preſſed he muſt needs yield.

Laſtly, Prayer is an Engine,5. See my Friend at Mid-night. Pag. 307. Iſa. 45.21.Isa 45:21 ordained by God himſelf to be overcome withal; It is a ſtrength that he hath promiſed to yield unto; an Authority that he hath promiſed to obey: It is a Speech that commands admiration from us, Iſa. 45.11. Ask of p. 462me things to come, concerning my Sons, and concerning the work of my hands, command ye me. He is gratiouſly pleaſed to be overpowred (as it were), not onelyonly that we ſhould have power with Him, Hoſ. 12.3, 4.Hos 12:3Hos 12:4by our Prayers, as Jacob had, Hoſ. 12.3, 4. but power over Him, ſo as to command him, and require of him, what concerns the good of his Church and People.

But whence comes it then, Queſt. Pſ. 80.14.Ps 80:14That God's Church and Vineyard is ſuch a Sufferer? How comes it to paſſe, that the Boar out of the Wood doth waſte it, and the Fox of the Field doth ſpoyl it?

The Sins of God's People are ſometimes like Summer Fruit, Reſp. Amos 8.1, 2.Amos 8:1Amos 8:2ſo that the Lord will not paſſe by them any more. They are ſo great in themſelves, and admit of ſo many, and grievous aggravations, as that he is weary of repenting, inſomuch that he is reſolved, if Daniel, Jer. 15.6. Ezek. 14.14.Jer 15:6Ezek 14:14Noah, and Job, thoſe Worthies of the World, ſhould entreat for them, yet they ſhould ſave but their own Souls by their Righteouſneſſe; Now, in ſuch a caſe he commonly makes way for his Judgments.

Firſt, By removing out of the way, thoſe who ſtand in the way to hinder him; He houſes them who ſtood in the gapp to turn away his wrath. It is obſerved, that Methuſalem, the longeſt liver amongſt men,Hierom de Haebraicis trad. in Gen. 16. 2 Chro. 34.28.Gen 162 Chr 34:28 dyed that year, when the all-deſtroying Flood came; and Enoch (ſtyled a God amongſt the People) was firſt taken up into Heaven: Good King Joſiah was taken away by death, that God might bring upon the Land, that Evill which he had threatned and intended; and in that Grave wherein he was interred, the Liberty, Glory, and Peace of Jewry lay alſo buryed.Ezek. 9.4.Ezek 9:4 Jeruſalem ſhall be deſtroyed, but not till they who were marked were fled to Pella, whither they are no ſooner gathered, but, by Titus and Veſpaſian, the City was beſieged, and ſoon after ruined: All Italy ſhall be grievouſly troubled, but holy Ambroſe muſt be firſt at reſt: Africa ſhall be ſpoyled, and the City Hippo beſieged by the Vandals, but not till Auſtin's deceaſe: Germany was diſtracted, but Luther muſt firſt be peaceably and honourably buried. It is a ſad preſage of Judgment, when God takes away thoſe that ſhould ſtand in the breach to turn away his wrath,Iſa. 3.2, 3. & 57.1.Isa 3:2Isa 3:3Isa 57:1 Iſa. 3.2, 3. & 57.1. When the faireſt Flowers in the Garden are plucked up, it is very probable p. 463that God intends to lay it waſte, and turn it into a Wilderneſs. No Church nor State can long ſtand, when the main Pillars are undermined; The Heart-ſtrings hold not long, after the Eye-ſtrings are broken.

Secondly, If in caſe that He remove not ſuch out of the way, but ſuffers ſuch to live, and be Eye-witneſſes of thoſe miſeries that befall the Land or Nation; then God makes way for Judgment,Donn's Serm. 1628 Jer. 7.14, 15. EnlightnedJer 7:14Jer 7:15 by reſtraining them from praying for ſuch a People, ſometimes inhibiting them, as He did Jeremiah, cap. 7.14, 15, 16. Pray not for this People, for I will not hear thee. God would not that ſuch precious breath, as that of Prayer, ſhould be in vain, or without ſucceſſe; and therefore He acquaints him with his Reſolution and irrevocable Decree and Purpoſe, which He before had affirmed with many words of moſt earneſt and vehement Aſſeveration, cap. 4.28.Jer. 4.28. cap. 22.5.Jer 4:28 and afterwards did ratify and confirm by Oath, cap. 22.5. whereby the Prophet did evidently perceive, that it was an abſolute Interdiction, and not like that Inhibition given to Moſes, Exod. 32.10.Exod 32:10Exod. 32.10. whith carryed with it the force of a mild Inſtruction, and intimated, that it was in Moſes power to give way to God's wrath or not, ſo as Moſes thereby received encouragement to pray for them.Non debuit pro ſtatu Regni orare. Calv. But ſhould Jeremiah have gone about to hinder or croſſe God, by his Prayer, from doing that which he was ſo abſolutely reſolved to do, he had highly offended therein: But this Prohibition given him, was by Revelation from Heaven, and Extraordinary,Eſt ſpeciale Interdictū. Piſcat. in loc. in reſpect of us, from whom His Decree (in that reſpect) is hidden: For ſo long as a Church, or State, hath being, we ought not to ceaſe praying for it (as formerly hath been ſaid). Nor are we commanded to caſt any out of our Prayers, but thoſe who have ſinned againſt the Holy Ghoſt, (which is no eaſy matter to diſcern.)

There is another more ordinary way, whereby he reſtrains the Godly from this duty in the behalf of others; and that is, by ſuffering them to be aſleep, as Jonas was under Hatches, when the Ship is in greateſt danger; or elſe by with-drawing the Spirit of Prayer and Supplication, and denying aſſiſtance to pray for ſuch: Their hearts are marvellouſly taken off from them, ſo as they ſcarce remember them in their devotions; and when they p. 464do,Iſa. 64.7.Isa 64:7 it is but very coldly and faintly, they ſtirr not up themſelvs to lay hold upon the Lord on their behalf. And when it falls out thus, it is a wofull ſign that God makes way for Judgment. To apply this briefly,

If f…equent and faithful Prayer be ſo prevalent with the God of Heaven, Uſe. let it be had in high eſteem with us, and of great account, as the chiefeſt means ordained of God to ſtay his wrath, and, in time of trouble, to obtain deliverance for us; If Prayer prevail not, nothing will: For ſuch is the wonderfull working efficacy of fervent Prayer, that nothing is impoſſible to it. And that we may think more highly of it than we have done, call to mind ſome of thoſe mighty things that have been effected by it, and recorded in Hiſtory, both divine and humane. Do we not read in Scripture, how Moſes divided the red Sea, and cauſed it to run back,Exod. 14.15.Exod 14:15 ſo that God's Iſrael walked upon firm ground in the midſt of it? This was done by the power of his Prayer, Exod. 14.15.

Do we not read of the Sun's ſtanding ſtill in the midſt of Heaven,Joſh. 10.13, 14.Josh 10:13Josh 10:14 not haſting to go down a whole day together, ſo that there was no day like that before or after it? This was done upon Joſhuah's Prayer.2 King. 20.11.2 Kgs 20:11 And have you not read, at another time, of the Sun's going back in the Firmament, ten Degrees, according to the ſhado… on Ahaz his Dyall? This was alſo done upon the Prayer of Iſaiah.

Have we not heard of the ſtopping of the mouths of greedy Lyons, and cloſing of their gnaſhing chapps, being almoſt famiſhed for want of prey?Dan. 6. & 3.Dan 6 And of quenching the violence of raging fire, ſo that it could not ſindge a haire of the Head, nor leave the ſmell of it on the Garments? Why, Theſe things have been effected by the Prayers of Daniel, and the three Children,

Have we not read of Fire that was brought from Heaven three times together;1 King. 18.38. Jam. 5.17.1 Kgs 18:38Jas 5:17 and how the Heavens were ſhut up three years, ſo that they gave no rain, and then opened again, ſo that the clouds powred down in abundance? Theſe things were brought to paſſe by the Prayers of Elijah.

Have we not read or heard of the Earth's opening her mouth and ſwallowing up of Korah, Mumb. 16.Dathan, and Abiram with all p. 465their Goods and Families, and cloſing again upon them? This was done upon the Complaint and Prayer of Moſes unto God againſt them for their Rebellion.

It were infinite to recount all the noble Acts of Prayer recorded in the Scripture; as of the raiſing of the dead;1 King. 17.21. Act. 12.5. Mat. 17.21 Oratio fidelis omnipotens. Luth. Eſt quaedā Omnipotentia Precum Alſted. Syſt. Theol. lib. 4. c. 2. See my Friend at Midnight. p. 432. Pſal. 34.15 Exod. 3.7, 9. 2 Sam. 24. Exod. 8,131 Kgs 17:21Acts 12:5Matt 17:21Ps 34:15Exod 3:7Exod 3:92 Sam 24Exod 8:13 opening of Priſon doors, and looſing the Priſoners bands; healing diſeaſes, that have ſeemed incurable to fleſh and blood; caſting out of Divels: It is a kind of Omnipotent thing, it can command Heaven, Earth, and Hell, (as I have ſhewed you upon another Parable.) Nothing, under God, Omnipotent, but it. Luther was wont to call it the great Ordnance; and indeed, with that we make our battery at the walls of Heaven; In a moment it pierceth the Clouds, and procures a Victory; ſometimes before the Report be heard on Earth; or We imagine that it is gone out of our lips: It bowes God's Ear, and cauſeth Him to hear, Pſal. 34.15. It opens his Eyes, and cauſeth Him to ſee, Exod. 3.7, 9. It plck…s out his Sword, and cauſeth Him to ſmite; and, on the other ſide, it cauſeth Him to put it up again, and ſmite no more 2 Sam. 24. It over-rules God in any thing that may be for the Church's good. The Lord did according to the word of Moſes (ſaith the Text, Exod. 8.13.) That Moſes did according to the Word of the Lord, is evident enough, and no wonder at that: but that God ſhould do according to the Word of Moſes, and obey the voyce of man, that is ſtrange indeed, yet, So it is. In humane Hiſtory we have many very memorable Examples of the prevailing power of Prayer with God.

By Prayer the good Constantius was ſaid to ſtrengthen his Family; but Constantine his Son, did hereby fortify all his Empire.Euſeb. de Vit. Conſt. 2.4. & 4.15. When his Enemy Licinius began his Warr with Exorciſms and Charms, he undertook all with Prayer and holy Meditations, and therefore the Lord of Heaven made him to be Lord of the Field; Such comfort did he find in Prayer, that he ſtamped upon the Coyn, the Image or Effigies of himſelf, kneeling unto his God; as aſcribing all his Victories to Prayer eſpecially, rather than to the Sword.

When Marcus Aurelius Verus the Emperour was in Germany, and in the Field againſt 970000 Enemies,E…ſeb. Eccl. Hiſt. l. 5. c. 5. (Germans and Sarmatians) and in great diſtreſſe for want of Water, the Legion p. 466called Melitina, afterward Julineae, being Chriſtians, fell down on their knees in the open field,Tertul. in Apolog. Xiphilinus de Marc. Anton. Cum ipſa affuit oratione Deus. Juſt. Mart. Apol. z. Ambroſ. de obit. Theod. Ruffinus. Socrat. Socr. Scol. Euſeb. l. 7. c. 22. Aug. de Civit. Dei. l. 5. c. 23. and relieved him; for ſo ſoon as they had prayed, God was with them, and ſent Thunderbolts on the heads of their Enemies, and a cooling ſhowr to refreſh their own wants: ſo that the Prayers of the Church were received as a garriſon into the Empire.

Afterwards, In the time of that good Emperour Theodoſius, in a fought field againſt Eugenius, (when he had almoſt loſt the day,) he alighted from his Horſe, and ſtepping before his Army in the face of his Enemy, he kneeled down and cryed to God, Ubi eſt Deus Theodoſii, Where is Theodoſius his God? And God gave him the day; he won the field: And upon another occaſion, at another time, upon earneſt Prayer to Chriſt, made by the whole City, being aſſembled together; A grievous Tempeſt was ſuddenly turned into calmneſs, and their former dearth and ſcarcity into abundance of plenty.

When Rhadogeſius, King of the Goths, with a puiſſant Army recovered Rome, and by reaſon of the ſmall preparations in the City, no hope could be expected from man, then they cryed to the Lord, and he fought for them, in that their extremity, and ſo diſcomfited the Enemies, that in one day an Army of 100000 was utterly defeated; not a man of the Romane ſide ſlain, no not ſo much as wounded.

The power of Prayer is ſo well known and ratified by experience, that there was never any State (Chriſtian or Gentile) but they have acknowledged it;Plut. in vit. Numae. O admirabilem plarum Precū vim, quibus coeleſtia cedunt. Hoſtes terret manus illa, quae V…ctoriae ſuae trophaea in ipſis coeli orbibus figit. Bucholcerus. Inſomuch, that Infidels in their Idolatry, and Hereticks in their Schiſm, have had recourſe unto it: Yea, Turks and Barbarians, at this day, enjoyn Prayer and religious Service to their Idols, before they go out to Warr, and for the ſecurity of their State: foreign, ſaid Numa Pompilius, a Heathen King of the Romans, to one that brought him news that his Enemies were at hand to ſurprize him: What tell you me of Enemies? I am about ſacrificing to God; no danger could make them forbear ſuperſtitious Rites. Oh! the admirable power of godly Prayer (ſaith one), to which, heavenly things give place; That hand terrifyeth the Enemy, which faſtneth the tokens of its Victory in the Celeſtiall Orbs. Plutarch, in the life of Pyrrhus, ſaith of Cyneas, a Theſſalian Oratour, that p. 467he overcame more by words and Speeches, than Pyrrhus by the Sword: One Prayer is more powerful to obtain a Victory than ten Swords. In that famous battle of Iſrael againſt the Amalekites, Exod. 17.11.Exod 17:11the Prayer of Moſes gave a ſenſible advantage to Iſrael's ſide, and, indeed, the Victory. For when his hands were up, then Iſrael prevailed; but when they were down, then Amalek prevailed: 1 Chr. 5.201 Chr 5:20And again, we read, that when ſome of the Iſraelites warred with the Hagarites, in the midſt of the battle, they cryed unto the Lord, and he heard them, and gave their enemies into their hands, and all that were with them, becauſe they put their truſt in Him, (ſaith the Text, 1 Chron. 5.20.) An Army of Prayers, is as ſtrong as an Army of men; yea, one man praying, may do more than many fighting.Jer. 17.5.Jer 17:5

But curſed is he who maketh Fleſh his Arm, and truſteth not in the Lord his God. To the truth of which Verdict, the greateſt Potentates of the World have ſubſcribed with their own blood: Nebuchadnezar truſted in his City Babel, and it was his Confuſion: Xerxes truſted in the multitude of his men, and his multitude encombred him; Darius in his wealth; and that ſold him;Pſ. 28.7, 8.Ps 28:7Ps 28:8 Rehoboam in his young Counſellours, and his young Counſellours loſt him: Caſar in his old Senators, and his Senators conſpired againſt him. Hi curruum, & illi equorum, &c. theſe truſt in Charriots, and thoſe in Horſes: But let us remember the Name of the Lord our God; So, when they are brought down and fallen, Ʋſe 2 we ſhall riſe and ſtand upright.

And, as this ſhould bring Prayer into greater requeſt with us; ſo it ſhould cauſe praying Chriſtians to be more reſpected by us, (eſpecially God's Miniſters, the Dreſſers of God's Vineyard) for theſe are the Chariots and Horſemen of Iſrael.Nux ego juncta viae quae ſum ſine crimine vitae, A populo ſa…is praetereun…e petor. Ovid. Exod. 8, 9. Explained.Exod 8:9

But men (commonly) deal by theſe, as Boyes do by Wall-nut Trees; in faire weather they cudgel them, but in foul weather they are enforced to run to them for ſhelter: So Themiſtocles ſaid of himſelf, that the People dealt with him as they dealt with the Plane-Tree, in faire weather every paſſenger did crop him, but in a Tempeſt, in Thundring, and Lightning, they got under his boughs: Thus Pharoah ſends to Moſes, when God's Judgments were on him, and deſires his Prayers; Glory over me (ſaid Moſes to him) that is, jear me, reject me yet thou muſt be beholding to me p. 468for my Prayers, or thou art like to lye under that plague, for all that thy wizards can do to thy relief and help. So did Jeroboam when his hand was withered, he was glad to ſubmit, and deſire the Prophet to intreat the Lord for him,1 King. 13.6.1 Kgs 13:6 that his hand might be reſtored, 1 King. 13.6. Plagues and Judgments bring Prophets and praying Saints into requeſt and favour. The drowning man will reach out his hand to that bough which he contemned whilſt he ſtood ſafe on ſhoar: When the Sword, Famine, or Peſtilence, is amongſt us; or the ſnares of death do compaſſe us about; when the wrath of God falls upon the naked Soul, and the conſcience is wounded within, as the body is pained without; Oh then, ſend for that good man, that Godly Miniſter! deſire his earneſt Prayers on my behalf: Now theſe are in requeſt & credit with us, whom before, in the daies of our proſperity and peace, we paſſed over as ſuperfluous Creatures, of whom there was little Uſe: But if you deſire that they ſhould pray for you in your extremity, do not ſleight them, nor wrong them in the daies of your proſperity. Hearken to that advice which God gave Ab…melech, Gen. 20.7.Gen 20:7and follow it, Go to Abraham (ſaith God), and restore him his wife, that he may pray for thee, for he is a Prophet of the Lord: So, go to God's Miniſters and faithful Servants, make your peace with them, in time; ſatisfy them for the wrongs and injuries done unto them, that they may pray for you,Job. 40.8.Job 40:8 and prevail with God on your behalf. And remember what God ſaid to Job's friends, Go to my Servant Job and ſubmit your ſelves, and my Servant Job ſhall pray for you, for him I will accept; otherwiſe, I will deal with you after your folly.

Ʋſe 3 Laſtly, If the Prayers of the Godly be ſo powerfull with God, (as hath been ſhewed,) then, let all ſuch as have any Intereſt in God, improve it, and ſtirr up themſelves to take hold on God. Look on the preſent Eſtate of the Church, and Nation, and you muſt needs confeſſe, that this Exhortation is a word in ſeaſon. Judgments have not onelyonly been threatned againſt us, but in part executed upon us; and the Axe is ſtill at work, hewing and hacking at the very Root. What is become of Religion, Lawes, Liberties, that we have ſtood out ſo much for? Is not all in a confuſion and combuſtion (as yet), both in Church, and State? Help with your Prayers, Tears; they are your beſt p. 469weapons: lay hold on God, let him not go till his Indignation be over paſt; give him no reſt, till he eſtabliſh peace, and make our Engliſh Nation once more a praiſe upon the Earth.

The Prayer of one Dreſſer may do much with God,Coit coeius. Tertul. Apolog. c. 19. How much more the Prayers of many? yea, of the whole Church of God, were they united? What Judgment cannot many hands together (if in time lifted up) bear off? What Bleſſings are they not able to pull down from Heaven on us? If one Priſoner in a J…y…e cryes out for bread, we pity him; if the whole Jayle begg of us, we cannot deny them: When all our Children come about us, we cannot ſo eaſily ſhake them off, as one. How mightily might we prevail with God, if we conjoyned our forces?Vis unita fortior. Many drops make a great flood: O! joyn Prayers to Prayers; Tears to Tears; Sighs to Sighs; then ſhall you find, that the face of our Church and State would be quickly changed: God will not onelyonly wipe off blood from our bodies, but tears from the eyes of this his ſad and diſconſolate Spouſe: Grata & haec Vis, God is well pleaſed when ſuch violence is offered Him.

Thou ſhalt cut it down.Text.

He ſaith not, I will cut it down; but, Thou ſhalt; and why not He, as he was willed? Alaſſe! It could not but be an unpleaſing Office for him, who had beſtowed ſo much pains and labour about that Tree, now to fell it: If the fatall ſtroak muſt be given, and that there be no remedy, let it be done by thine own hand, ſpare mine: (So ſome Interpret it.)

Or rather thus; Thou ſhalt cut it down, not I, in that it is by thy Command that I do it; Done it ſhall be, I will ſubmit and yield obedience to thy Will, for I am but thy Servant, and therein execute thy Will and pleaſure. And thence obſerve we,

Whatever be the Inſtrument, or Whoever be the Agent, Doct. God is the Principall Efficient of thoſe Judgments which befall a People.

Let the Axe be what it will; or the Dreſſer who he will; It is the Lord of the Vineyard that cuts down the Figg-Tree.

Sometimes, God doth make the Unreaſonable Creature his Axe or Inſtrument, in hewing and cutting down; and ſomtimes p. 470the Reaſonable; but whether theſe, or thoſe, all are but as the Axe in his hand.

In all the Ten Plagues of Aegypt, it was God that did ſmite Exod. 7.17.Exod. 7.17. Levit. 26. Num. 21.6. Amos 4.6, 9, 10, 11. Exod. 9.3. 1 Chr. 21.12. Pſal. 91.5.Exod 7:17Lev 26Num 21:6Amos 4:6Amos 4:9Amos 4:10Amos 4:11Exod 9:31 Chr 21:12Ps 91:5 All thoſe Judgments threatned againſt the diſobedient, Levit. 26. I will ſend (ſaith God). He ſent fiery Serpents amongſt the People, Numb. 21.6. he ſmites with blaſting and mildew; ſends Famine, Plague, and Peſtilence, Amos 4.6, 9, 10, 11. Murrain of Cattle is called his Hand, Exod. 9.3. Peſtilence, his Sword, 1 Chron. 21.12. Sickneſſe, his Arrowes, Pſal. 91.5. He it is that doth hurt, and ſhoot; wound, ſpoyle, and overturn; be the Inſtrument what it will be.

Sometimes the Reaſonable Creature is uſed as his Agent, in the Execution of his Judgments: Angels and Men, both Good and Bad are uſed as the Inſtruments of his wrath.

Good men are ſometimes made uſe of for that purpoſe; So God's Prophets and Miniſters are ſaid to hew and ſlay,Hoſ. 6.5.Hos 6:5 Hoſ. 6.5. But whom they cut down, by vertue of their place and Office, God cuts down: I hewed them by the Prophets, I have ſlain them by the Word of my mouth; I have done it, I have done it (ſaith the Lord).

Sometimes the Civill Magiſtrate is employed in that Service; he lifts up the Axe, and inflicts temporall Puniſhments on Delinquents:Pſ. 101.5, 8.Ps 101:5Ps 101:8 David will cut off all wicked Doers from the City of God, Pſal. 101.5, 8. And yet, in ſo doing, he is but the Miniſter of God, Rom. 13.4 2 Chro. 19.5, 6.Rom 13:42 Chr 19:52 Chr 19:6A Revenger to execute wrath upon them that do evil, Rom. 13.4. The Judgment is God's, 2 Chron. 19.5, 6. God doth own it as his. The Soul that turneth after ſuch as have familiar Spirits, and after Wizards, I will even ſet my face againſt that Soul, Lev. 20.6.Lev 20:6and will cut him off from amongst his People (ſaith God, Levit. 20.6.) God ſaith, He will do it; and yet this Cutting off was by the hand of the Magiſtrate,Exod. 22.18.Exod 22:18 who was not to ſuffer a Witch to live. Exod. 22.18.

And as God makes uſe of Good men; ſo, oftentimes of Bad, in the Execution of his Judgments: The King of Babylon was God's Sword to cut down, and ſpoyl the Aegyptians: God did put the Sword into his hand, and ſtrengthen his Arms; and in ſo doing,Ezek. 30.24.Ezek 30:24 it was God Himſelf that brake the Arms of Pharoah, Ezek. 30.24. The proud Aſſyrian was the Rod of his Anger, p. 471and the ſtaffe of his Indignation: He ſent him to puniſh his own People, Iſa. 10.5, 6.Iſa. 10.5, 6.Isa 10:5Isa 10:6 He was but the Axe in God's hand to hew down Judah, His Saw to divide it, His Rod to ſcourge it, His Staff to beat it; And when that Axe, that Saw, that Rod, that Staff did magnifie it ſelf againſt the hand that uſed it; God upbraids it for ſo doing, as if the Inſtrument could do ought without the Arm that moved it verſe 15.Verſe 25.

The Angels both Good and Bad are made uſe of, in the Execution of God's Judgments. It was a good Angel that ſmote the Iſralites with Plague and Peſtilence, 2 Sam. 24.2 Sam. 24.2 Sam 24 But it was the Lord that ſent that Peſtilence upon Iſrael, verſe 15.Verſe 15. And it was the Angel of the Lord that ſlew all the firſt born of Aegppt but that Angel was no other then God's Inſtrument,Exod. 12.29.Exod 12:29 for it was God that ſmote them, Exod. 12.29.

The Bad Angels, the Devils are likewiſe God's Agents and Inſtruments of his wrath; An evil ſpirit it was that vexed Saul, but that ſpirit was ſent from God to do it; 1 Sam. 16.14.1 Sam. 16.14.1 Sam 16:14 A lying ſpirit was in the mouth of Ahab's Prophets, to ſeduce him, but it was God that put that lying ſpirit into their mouths; He ſent it forth, and gave it a Commiſſion to do what it did,1 King. 22.22, 23.1 Kgs 22:221 Kgs 22:23 1 King. 22.22, 23. And thus God uſed Sathan as his Inſtrument, in afflicting Job for the tryal of his graces, (of which more anon).

This Truth delivered hath ſtrong Confirmation from Scripture,2 King. 21.12, 13, 14. 2 Corn. 15.6. Iſa. 28.21, & 45, 6, 7. Jer. 18.11. Amos 3.6. Ruth 1.20. Job 1.21, & 6, 4, & 16, 12. Lament. 1, 12, 17. Hoſ. 6.1. Exod. 8.19 2 King. 6.33. Jon. 1.14.2 Kgs 21:122 Kgs 21:132 Kgs 21:142 Kgs 21:2Isa 28:21Isa 45:6Isa 45:7Jer 18:11Amos 3:6Ruth 1:20Job 1:21Job 6:4Job 16:12Lam 1:12Lam 1:17Hos 6:1Exod 8:192 Kgs 6:33Jonah 1:14 the mouth of God hath ſaid it, 2 King. 21.12, 13, 14. 2 Chron. 5.6. Iſa. 28.21, & 45, 6, 7. Jor. 18.11. Amos 3.6. The godly have acknowledged this, Ruth 1.20. Job 1.21, & 6.4, & 16, 12. Lament. 1.12, 17. Hoſ. 6.1. Yea, the wicked cannot but confeſſe it, Exod. 8.19. 2 King. 6.33. Jon. 1.14. So Tiberius was wont to ſay, that Thunder was the power of God. Homer, that the Plague was the Arrow of God; and Hippocrates, that it was ſent, as a puniſhment from God: Superſtitious Heathens have ſubſcribed to the truth of what is now delivered.

Obj. There are two or three Objections might be made againſt this, which we ſhall brieſly ſay ſomewhat unto, for the farther clearing of the poynt.

p. 472If the Devil and his Agents have a hand in many of theſe Judgments which are inflicted on a Nation and People: Object. How can it be ſayd that God is the Author of them?

In three reſpects it may be ſafely ſaid: Reſp. Firſt, In regard of his purpoſe and ordination; for they do nothing but what God purpoſed before hand to have done, as the Church acknowledgeth in the Caſe of Chriſt,Act. 4.27, 28.Acts 4:27Acts 4:28 Acts 4.27, 28. Of a truth, againſt thy Holy Child Jeſus, whom thou haſt annoynted, both Herod and Pontius Pilate, with the Gentiles, and the People of Iſrael were gathered together, for to do whatſoever thy Hand and thy Counſel determined before to be done. All theſe Enemies of Chriſt (notwithſtanding all their plotting and maliciouſneſſe) did nothing, nor could they do any thing againſt him, but that which God in his eternal Counſel had both foreſeen and decreed, to permit for the Salvation of his Church. Thus, St. Paul (preventing that temptation which might ariſe from his ſufferings) puts the Theſſalonians in mind of this, that God had appointed them thereunto, 1 Theſ. 3.3. Dr. Sclat. in loc.1 Thess 3:31 Theſ. 3.3. where the Argument lyeth not ſo much in the inevitable neceſſity (ſaith a Learned Expoſitor), as in the conformity that ſhould be in us, to every will and appoyntment of God.

Secondly, In reſpect of the Executing of that his Decree, according to his purpoſe; and therein is God's hand evident (as we have ſhewed you in the proof of the poynt). It is Ambroſe his Obſervation, that in all Afflictions, God's hand and the Devil's hand are but one hand: Stretch out thy hand (ſaith Sathan to God concerning Job) and touch all that he hath, Job 1.11, 12.Job 1:11Job 1:12Job 1.11. Behold, all that he hath is in thy hand or power, (replyed God to Sathan, verſe 12.) Put forth thy hand now, and touch his bo…es and his fleſh (ſaith Sathan to God,Job 2.5, 6.Job 2:5Job 2:6 Job 2.5.) Behold, he is in thine hand (ſaith God), but touch not his Life, verſe 6. And that holy man Job, in all his tryals and temptations, ſaw Gods hand therein,Job 1.21.Job 1:21 Job. 1.21.

Thirdly, In his ordering and diſpoſing of all his Judgments that are inflicted, with all Circumſtances that belong unto them, by his moſt wiſe and powerful providence. You thought evil against me, but God meant it unto good (ſayd Joſeph to his Brethren,Gen. 51.20 Gen. 51.20.) and God turned it to good; not onelyonly p. 473good to Joſeph, who was no partaker in the evil, but good even to them, who meant nothing but evil: they ſhot at him with their arrows of envy and hatred, and ſorely grieved him, Gen. 49.23 2 King. 13.17.Gen 49:232 Kgs 13:17Gen. 49.23. But as we read in that Story, 2 King. 13.17. (when Joaſh ſhot, the Prophet's hand was upon the King's hand ſo) God's hand was upon the hand of thoſe Archers that ſhot at Joſeph. From what hand ſoever Affliction comes, from whoſe Bow ſoever that Arrow flyes, yet God's hand is upon that hand that ſhoots it; and, albeit it may hitt the mark, according to their purpoſe that ſhot the arrow; yet, it hath the effect and working (both on good and bad) according to his hand that orders all for his glory, and his Churches good.

Obj. 2 But if it be thus, How comes it about that God doth puniſh the enemies of his Church, ſeeing they are but his Agents and Inſtruments, and his hand is principal therein in ordering and diſpoſing?

The ſecret will of God, is not the Rule for us to be guided by, Reſp. but that which is revealed to us; neither the Devil nor damned can croſſe that; they muſt do it whether they will or no: but running againſt the revealed will of God, their condemnation is juſt; and this they do moſt uſually.

Secondly, Put caſe the Act be enjoyned by God, and they do therein what God enjoyned them to do, yet they do it not in that manner that they ſhould, nor do they aim at the right end in doing of it. Inſtance in Jehu, who was commanded by God to ſmite the Houſe of Ahab his Maſter, and to avenge the blood of his Servants the Prophets, at the hand of Jezabel, 2 King. 9, 6, 7, 8. which he did accordingly,2 King. 9.6, 7, 8. 2 King. 10.30.2 Kgs 9:62 Kgs 9:72 Kgs 9:82 Kgs 10:30 and was commended by God for ſo doing, 2 King. 10.30. But in that he did not this in the ſincerity and uprightneſſe of his heart; but with a corrupt mind, poyſoned with ambition, as appears,Verſe 31. 2 King. 10.31. God threatens to avenge the blood of Jezreel (that is, the blood of Ahab's poſterity, which he in his cruelty and ambition ſhed in the Valley of Jezreel) upon the Houſe of Jehu, Hoſ. 1.4.Hoſ. 1.4.Hos 1:4 The like we read of the King of Aſhur, whom God ſent againſt his People to afflict them for their Hypocriſie and Idolatry, but he had other ends and aims; He meaneth not ſo (ſaith Go…) neither doth he think ſo, but it is in his heart to deſtroy, and cut off Nations not p. 474a few, Iſa. 10.7. And for that God threatens to puniſh him.Iſa. 10.7.Isa 10:7

Obj. 3 It may be, yet further, objected; Every Agent produceth the like unto it ſelf,Omne Agent, agit ſibi ſimile. God being abſolutely good, both in ſe, and extra ſe (good in himſelf, and good to all his Creatures) cannot but produce a like Act: Now puniſhments and afflictions are evil, and ſo termed, Iſa. 45.7. Amos 3.6. How then can God be the Author of them?Iſa. 75.7. Amos 2.6. Reſp.Amos 2:6

Revengements and Puniſhments are called Evil in Scripture, Non quod per ſe mala ſunt, not becauſe they are of themſelves Evil, ſed quod patientibus mala eſſe videantur: but becauſe they ſeem evil to thoſe that ſuffer them (ſaith one of the Antient).Heir. lib. 4. Com. in Jer. Irenaeus ad Haeres. lib. 4. c. 77. Nay, the very …orments of Hell (ſaith another) are not indeed, and of their nature evil; but mala ſunt his, qui incidunt in ea, they are evil to ſuch as fall into them, but bona ex Juſtitia Dei, good they are, as they proceed from God's Juſtice, and tend to his Glory. And Augustine, being demanded by the Manichees, Ʋnde Malum; If there were not an ill God, as well as a good God; from whence proceeded all that ill which was in the World replyed, Ʋnde malum? quid malum? From whence comes evil? Why, what is there in the World that you can call evil? I know no ſuch thing.

But the ordinary (and ſafer) anſwer to this Objection, is, That evil (as Scripture ſtyleth them,) being the puniſhments of ſin, the fruits of God's juſt diſpleaſure, and flaſhes of helliſh torments: Yet, not ſo ſimply and abſolutely evil, but that there is ſome reſpect of good in them. As they proceed from God, the chief good, they are good; whether they are inflicted as puniſhments by a righteous Judge, or as Chaſtiſements from the hand of a merciful Father. As He willeth them, they muſt be good, for that His will is the chief Rule of all good; yea, the evil of ſin is ſo far good, as it is willed by God, and as it is a puniſhment of former ſins. And as they are over-ruled by God's Wiſdom and Power, they are good through his bleſſing; becoming means to draw his Elect nearer to the chiefeſt good; yea, let God's Judgments go as high as they can in this World, in Plaguing of the wicked, Etſi novum videtur, quod dicere volo, p. 475(ſaith Origen,) dicam tamen, Though it be-ſtrange, that I will ſay, I will ſay it, Etiam bonitas Dei eſt, qui dicitur furor ejus, that which we call the anger of God, the wrath of God, the Fury of God, is the goodneſſe of God. Luther goes yet higher, Hell it ſelf is full of God, and the chief good, no leſſe then Heaven; for the Juſtice of God which ſhines forth in the damnation of the wicked, is God himſelf; and God is the chiefeſt good: And thus much of the Objections made againſt the Doctrine delivered. Let me now ſhew you the Grounds of it.

Reaſ. 1 Firſt, God is the firſt, and ſupream cauſe of all, and all ſecond cauſes are ſubordinate unto him, and but inferiour means to work his Will; and in their ſubordinate operations, they are but in the nature of Inſtruments to the firſt cauſe. And however, there is in Nature a concatenation, and linking of Cauſes together, whereby inferiour Cauſes are ſubordinate one to another; yet ſo, as that all hold their ſubordination unto God, who is the firſt and principal Cauſe, Hoſ. 2.21, 22. I will hear the Heavens (ſaith God), and the Heavens ſhall hear the Earth, Hoſ. 2.21, 22.Hos 2:21Hos 2:22and the Earth ſhall hear the Corn, and the Wine, and the Oyle, and they ſhall hear Jezreel. Man ſtandeth in need of food; food is not provided without the help of the Earth; the Earth is not fruitful without the Dew of Heaven; the Heavens cannot ſend their rain without God's appoyntment: So that he is the principal Cauſe, and firſt Mover, who ſets all inferiour means on Work; one Creature ſtands in need of another, and depends upon one anothers help; none of them can help, or work without the next cauſe, to which it is ſubordinate: but all depends upon God he hears them all; and by that vertue which they receive from him the firſt and chief Cauſe, they have all their vertue and efficacy, without which they could do nothing: In regard whereof, all the Effects and Actions of ſecundary cauſes are not ſo properly the effects of them, as of that cauſe which is fi…ſt and principal: As the Scribe is more properly ſayd to write, than the pen which he writeth with; and the Workman to do the work, rather then the tools which he uſeth as his Inſtruments in doing of the Work: So the Lord, Who is the chief Agent, and firſt Mover in all Actions, may more fitly and properly be ſayd to effect, and bring things to paſſe, then any inferiour or ſubordinate p. 476Cauſe, they being but his Inſtruments that he works by. Who ever (then) may have a hand in afflicting and puniſhing of us, they are but Inſtruments, as the Rod, or Axe in his hand, to effect his good will and pleaſure, he it is that works by them.

Reaſ. 2 Secondly, To revenge is God's Prerogative: Three things he reſerves to himſelf; The glory of Works and Actions, the Judgment of Secrets, and the Revenge of Injuries (ſaith one): And he ſaith no more then what the Scripture ſaith, in ſo ſaying. For it is written, Vengeance is mine, and I will repay, ſaith the Lord, Rom. 12.19. Where we ſee,Rom. 12.19.Rom 12:19 1ſt. God's Challenge, Vengeance is mine: 2ly, His Execution of it, I will Repay: 3ly, His Subſcription of his great name thereunto, ſaith the Lord. And that this is the Lords true Act and Deed, and a Faithful Copy out of the Original, St. Paul, the Regiſter of God's Holy Spirit gives witneſſe, with Scriptum est, It is written: And ſo we find it, Deut. 32.35.Deut. 32.35.Deut 32:35 God ſometimes may ſend us our payment by the hand of the Miniſters of the Word, Who have Vengeance in a readineſſe againſt all diſobedience, 2 Cor. 10.6. which Vengeance is ſpiritual (ſaith the Apoſtle),2 Cor. 10.6.2 Cor 10:6 and mighty through God, to the pulling down of ſtrong holds, verſe 6. And is to be underſtood eſpecially of the threatnings and denunciations of God's Judgments againſt offenders; but the Execution is left to God, for that we know He will repay, and in his own time fullfil: And ſometimes that Vengeance is Corporal, reaching but the Body: which is partly inflicted by his ſubſtitutes the Magiſtrate, or other Meſſengers of his wrath,Rom. 13.4.Rom 13:4 Rom. 13.4. And partly referred to the Lords own hand, immediately to inflict; Particularly in this Life; and Generally at the laſt great Day of Vengeance; 2 Theſ. 1.8. Whether Vengeance taken,2 Theſ. 1.8.2 Thess 1:8 be mediate, or immediate, upon Body or Soul, or both; We know him that hath ſayd, Vengeance is mine, Heb. 10.13.Heb 10:13and I will recompence, ſaith the Lord, Heb. 10.13.

Reaſ. 3 Laſtly, Every good thing is of God; ſo teacheth St. James 1.17.Jam. 1.17.Jas 1:17 Now if every puniſhment be a good thing (though not ſimply in it ſelf and in its own nature, but) as it is a juſt work, and having a good end (as before hath bin ſhewed), we muſt needs conclude, that it hath God for the Authour, whoever be the p. 477Inſtrument. But this is a Poynt that needs not ſo much evident Demonſtration, as ſerious Conſideration, and right and ſeaſonable Application, which now we fall upon.

Uſe 1 From this that hath bin delivered of God's being the principal Author, and Efficient of thoſe evils which do befall us; They of the Church of Rome would make the World believe, that we of the Reformed Church, make God to be the Author of ſin, and that the Adultery of David, Treaſon of Judas, &c. by our Doctrine were the proper work of God, which is a Deviliſh ſlander that they caſt upon us: This we ſay that in a ſinful Action there are two things, Actio and Actionis irrectitudo: there is an Entity, Being, or Action; and there is of that Entity, Being or Action, a crookedneſſe obliquity, or naughtineſſe which is Actionis Malitia (as they call it,) unlawfulneſſe, tranſgreſſion, pravity, that in every ſuch action is contained:Prim. Secun. Queſt. 71. Art. 6. Concluſ. Queſt. 79. Art. 2. Concluſ. Act. 17.28.Acts 17:28 And ſo Aquinas himſelf doth teach us to diſtinguiſh, and illuſtrates the ſame in a lame legg, wherein are two qualities, ability to go, but inability to go upright; the going and ſtirring, that it hath, is from the virtue that moveth it, from God Almighty, in whom we live, move, and have our beeing; But the lameneſſe and debility of the legg, belongeth to another Cauſe; Diſtortion, Crookedneſs, or ſome other Impotency in the legg it ſelf: So the action, or motion it ſelf in every evil action, is from a good Author, but the evil in the action from a bad Author; even from the impure fountain of man's corrupt heart, whoſe imaginations are evil, and onelyonly evil continually. But our Church hath bin juſtified by her Children, ſufficiently in this poynt. I paſſe it.

Uſe 2 There are other prophane wretches amongſt our ſelves, who bark againſt the Juſtice of God, and make a cauſeleſſe complaint againſt him, as if He were the cauſe of all their Adulteries, Murthers, Robberies, &c. They do (they ſay) but the will of God, and who can reſist that? The will of God indeed cannot be reſiſted;Rom. 9.Rom 9 ungratious Inſtruments in all their outrages, ſhall do that ſervice to God, which they dream not of: God ſaith, Kill not, Rob not; they contradict Him, and will Rob and Kill. Even then, though they violate the Law of God; Yet, His will is accompliſhed, and in the ſame action ſome other way performed than they intended: But this is another will than that they p. 478ſhould walk by; a ſecret will (which the very Devils in Hell cannot but obſerve, and give obedience unto). It is the revealed will, recorded in Scripture; publiſhed, and proclaimed by Prophets, Promiſes, Threatnings; that ſhould be our Rule, which not conforming unto, (albeit you do the other, yet) woful will be the wages which you will receive for ſo doing.

Ʋſe 3 But the principal uſe that I would perſwade you to make of the Poynt, is, In all Judgments that do befall us, learn to turn your eyes from all thoſe Inſtruments and Organs of God's Vengeance, (which are but ſecondary Cauſes, and ſubſervient to a higher hand), and truly judge of the true Author of them. This is a leſſon not ſo ſoon learned, as is conceived: It is an eaſie matter to feel the ſmart of a Judgment, but not ſo eaſie to ſee the hand of God in inflicting that Judgment on us. No man is ſo blind, ſo ſtupid, as that he doth not ſee his affliction, that is, feel it; but we muſt ſee it ſo, as that we ſee through it; and that we do not, unleſſe we ſee the hand of God therein ordaining, inflicting, and ordering of it: Belſhazzar ſaw the fingers of a mans hand-writing upon the Wall,Dan. 5.5.Dan 5:5 yet that was God's hand, albeit he could not read the writing: We muſt ſee our affliction ſo, as we muſt ſee it to be the hand of God, albeit we ſee not preſently what will be the iſſue of it; and till we ſee that, we ſee nothing, as we ſhould ſee.

When God ſpeaks by his Prophet Zachary of breaking his two Staves, Beauty, and Bands, wherewith he fed the Flock; that is,Zach. 11.7 EnlightnedZech 11:7 the ſtaff of his gratious Protection and fatherly Correction; ſignifying thereby, that he would no more take charge of ſo refractory a People, whatſoever calamity befell them, He would not put to his hand to help them or redreſſe them, Zach. 11.9. That which dyeth, let it dye, and that that is to be cut off, let it be cut off: Upon this cutting off of the ſtiff-necked and rebellious, the poor of the Flock that waited upon God, knew that it was the World of the Lord, Verſe 11.verſe 11. Thoſe humble and meek Servants of God w…ich waited upon him conſcionably, in that ſinful and wicked Generation, well knew that it was the juſt will and pleaſure of God to deal ſo ſeverely with ſo Rebellious a People: They acknowledged God's hand to be therein, and that He was the inflicter of thoſe Judgments on them. It is not every mans p. 479Caſe to ſee God, and acknowledge the hand of God in his Judgments; onelyonly the poor of the Sheep, ſuch as diſcern their own poverty and unworthyneſſe, can make that uſe of Gods Judgments, ſo as to find Gods hand, and then Gods purpoſe in it.

This did Joſeph; You ſent me not hither (ſaith he unto his Brethren,) but God ſent me hither before you, to preſerve you, Gen. 45.5, 7.Gen 45:5Gen 45:7Gen. 45.5, 7. So Ely, when he heard that the Philistines ſhould kill his two ſons, and take away the Ark, It is the Lord (ſaid he), 1 Sam. 3.18.1 Sam. 3.18.1 Sam 3:18 And David had learned thus to look on all his Enemies, as on God's Inſtrments; Deliver my Soul from the Wicked, which is thy Sword, from men which are thy hand O God, Pſal. 17.13, 15.Pſal. 17.13, 14.Ps 17:13Ps 17:14 But it is otherwiſe with worldly and carnal men. In all Judgments that fall out, with Balaam, they ſee the Aſſe, but not the Angel, and ſo extend their rage againſt the dumb Beaſt (which it may be deſerves no blame), and ſlander, ſometimes the Aire, ſometimes the Wind and Weather, ſometimes the Starrs, ſometimes the Fire, ſometimes the Water; attributing all their Sufferings to things in nature, rather then unto God (as though there were an oppoſition, and not a ſubordination betwixt God and his Creatures in their operations), and in ſo doing, they do but reſemble the Dog that ſnarls at the ſtone, not regarding the hand that caſt it: Or as if a Traytor, ſentenced to dye, ſhould quarrel with the Axe, or fall foul upon his Executioner.

I ſpeak not this, as if the Inferiour cauſes of our miſeries, and Inſtruments of God's vengeance, were altogether to be neglected: (for, albeit in divers Judgments that are infflicted on us, we are to look wholly upon the hand of God therein; As when he uſeth ſuch means and Inſtruments to correct us by, as have in themſelves no malignity againſt us, nor will to hurt us; as Fire; Water, Aire; which are God's bare Inſtruments for effecting of his Will): Yet when he uſeth the reaſonable Creature, as his Agent, we are to have ſome reſpect to him, in regard of that maglinity and ſin which is in him, whereby they deſire our deſtruction and hurt, rather then the executing of God's good will and pleaſure; whoſe malice and rage, iniquity and cruelty, we are no way to juſtifie and excuſe, but hare and ſhun by p. 480all good means; endeavouring to croſſe them in their wicked purpoſes, and free our ſelves (what may be) from their violence. But it is this we drive at, that we would learn to acknowledge God's hand to be the Principal in all, and have our eyes fixed eſpecially upon him; knowing, as Chriſt ſaid to Pilate, they could have no power at all againſt us,Joh. 19.10, 11.John 19:10John 19:11 unleſſe it were given them from above, Joh. 19.10, 11.

It is one degree of good Husbandry, in ill Husbands (ſaith one),Dr. Donn. to bring all their debts into one hand: So ſhall that man husband his Afflictions well, that puts them all upon his debts to God, and leavs out the conſideration of the Inſtrument: For in ſo doing we ſhall be the better enabled.

Firſt, To bear them patiently, which is very hard for Fleſh and Blood to do: I was dumb, and opened not my mouth (ſaid David Pſal. 39.9.) becauſe thou didſt it: Pſal. 39.9.Ps 39:9As if he ſhould have ſaid, I ſhould have ſpoke again, and ſpoken, it may be, very paſſionately, when Shimei curſt me,2 Sam. 16.6. Explained.2 Sam 16:6 rayled on me, and caſt ſtones at me; I ſhould not have born it but that I ſaw thy hand therein; Thou haſt ſaid unto him, Curſe David; otherwiſe, that Dogg ſhould not have wagged his Tongue againſt me, Ver. 10 2 Sam. 15.10. This kept him from venting fretfull ſpeeches. Gregory Nyſſen calls Baſil, Ambidextrum; (but in a good ſenſe,) for that he took every thing that came, by the right handle; and with the right hand, becauſe he ſaw it to come from God: Afflictions are the more wellcome, when we ſee them to be His; And experience teacheth, that in all thoſe Afflictions which come immedi…tely from God, we are ordinarily more patient, than in thoſe that come Iuſtrumentally from others. What Laban and Bethuel ſaid, let us ſay in every Judgment that we ly under; This thing is proceeded of the Lord, I cannot therefore ſay either good or evill, Gen. 24.5. Nay,Gen. 24.5.Gen 24:5 Let us (as better inſtructed,) alter the words a little, ſaying; This thing is proceeded from the Lord; this Judgment, this Affliction, this Croſſe is ſent from Him, I cannot therefore but ſpeak good of it, and not evill.

Secondly, We ſhall (by this conſideration) be better enabled to bear our Afflictions profitably and fruitfully; It will humble us, and cauſe us to throw our ſelves low, before the Throne of p. 481Grace.1 Per. 5.6. Humble your ſelves under the mighty hand of God (ſaith Peter, 1 Epiſt. 5.6.) that He may exalt you in due time. When we ſee God's holy hand in them, and that it is He that ſmites, we cannot (unleſſe our hearts be very obdurate) but be ſtirred up to go to Him, and humble our ſelves in his ſight: We ſhall confeſſe his Righteouſneſſe, and our own Unworthineſſe, and with Mauritius (that good Emperour), who having his two Sons, and three Daughters, and then his godly Wife Constantina, ſlain before his eyes, by Phocas (whom the Souldiers had proclaimed Emperour in his room), uttered that memorable ſaying of the Prophet, Righteous art thou, O Lord, Hoſ. 6.1.Hos 6:1and just are all thy Judgments. It will cauſe us to fly to him for help alone; Come, let us return unto the Lord, for it is He that hath wounded us, &c. Hoſ. 6.1. Our Peace is to be made, not with the Jaylor, but with the Judge; not with the Baily, but with the Creditor; all our work under Affliction lyes in Heaven:1 King. 20.31.1 Kgs 20:31 Like Benhadad's beſt Counſellour's, who ſent him with a Coard about his Neck, to the merciful King of Iſrael; ſo do our Afflictions (when we once ſee that the hand of God is in them) ſend us to the God of Heaven for mercy: many a Soul hath Affliction whipt to Heaven, which otherwiſe (in all likelyhood) would never have come thither.

Thirdly, This will be a means whereby we ſhall be enabled to bear thoſe Tribulations and Afflictions which ſhall lye upon us, more comfortably and chearfully. Hab. 1.12. Explained.Hab 1:12The Prophet Habakkuk ſpeaking of thoſe ſad and heavy calamities which the Church then lay under, by reaſon of the Chaldaans; gathered much comfort from this conſideration, We ſhall not dy, (ſaith he Hab. 1.12.) O Lord, thou haſt or dained them for Judgment, and, O mighty God thou hast establiſhed them for Correction; As if he ſhould have ſaid; Thou, O Lord my God, haſt ordained theſe Chaldees moſt juſtly for our Puniſhment, and ſet them on work for our Correction, not for our deſtruction; and, they being but as the Rod in thy hand, we reſt aſſured, that thou haſt not deſigned us to utter extirpation; we ſhall not dy, albeit thou fetcheſt blood from us, and cauſeſt us to ſmart ſoar. A merciful Father, albeit he takes a ſwindging Rod into his hand, to correct his Child, yet he intends not to kill his Child with that Rod, nor will he ſpend p. 482it wholly upon the back of his tender Infant: When we ſee bloody Tyrants, and Oppreſſors, let looſe upon us, this may terrify us very much; but when we conſider, that they are but as Rods in the hand of a gracious God, and tender-hearted Father, who hath the ruling and ordering of them, it muſt needs be a great chearing to our Spirits. And thus God comforteth his Church,Jer. 30.11.Jer 30:11 Jer. 30.11. I am with thee (ſaith the Lord) to ſave thee: though I make a full end of all Nations whither I have ſcattered thee; yet will I not make a full end of thee, but I will correct thee in meaſure, and will not leave thee altogether unpuniſhed. God will certainly correct thoſe whom he loves; but the Rods that he uſeth about his own, as they are in his hand, ſo they are bound about with Mercy, as God intimates to David, in that promiſe which He made to him concerning Solomon; 2 Sam. 7.14.2 Sam 7:14If he commit Iniquity, I will chaſten him with the Rod of men, and with the ſtripes of the Children of men; that is, gently and favourably, as loving Parents uſe to correct the Children that they love; but my Mercy ſhall not depart away from him; ſtill the Rod ſhall be bound up with Mercy; And ſo are all God's Rods wherewith he ſcourgeth His. And when he hath made uſe of that Rod in ſcourging of his own, at laſt he will caſt that Rod away into the fire, as God ſpeaketh concerning the Aſſyrian, that Rod of his Anger, and Staff of his Indignation.Iſa. 10.24, 25.Isa 10:24Isa 10:25 The Aſſyrian ſhall ſmite thee with a Rod, and ſhall lift up his ſtaff againſt thee after the manner of Aegypt: for yet a very little while, and the Indignation ſhall ceaſe, and mine Anger in their destruction, Iſa. 10.24.25.

With this conſideration, that God's hand is in all, our bleſſed Saviour ſuſtained himſelf in his Sufferings,Joh. 18.11 Explained.John 18:11 Shall I not drink of the Cup my Father hath given me to drink, Joh. 18.11. It is a Cup, not a Sea, of wrath; our Afflictions are all meaſured by a wiſe God; Sathan cannot put in more than God knows medicinable,Rev. 2.20.Rev 2:20 Rev. 2.10.

It is a Cup in a Father's hand, when he reacheth it unto us, we ſhould willingly receive it; the ſtubborneſt Child from a Father receives Correction, although he will not from a Stranger, Heb. 12.9.Heb. 12.9.Heb 12:9

p. 483It is given us to drink; a Potion it is, that muſt be taken;Heb. 12.11Heb 12:11 bitter indeed at the top, but ſweet at the bottom, Heb. 12.11. If it be too much for one draught, we ſhall take it at two; one draught now, another anon; we may not ſpill it, drink it we muſt.

And ſhall I not drink it, ſeeing the Phyſitian is experienced; the Phyſick is allayed and tempered; and by the hand of a Father tendred to us? Let us comfortably bear, what croſs ſoever God ſhall be pleaſed to lay upon us.

To conclude all in a word, Let us remember, that when God's Rod, in Moſes hand, wasturned into a Serpent, Exod. 7.10, 12.Exod 7:10Exod 7:12it did no harm; it did but devour up other Serpents; it ſtung no body, and it quickly turned into a Rod again: When God's Rods lye heavieſt upon us, if they devour up other Rods, that is, enable us to put off the conſideration of the malice of other men, and all diſpleaſure towards them, and ſee all, as coming from the moſt High, for ſin; then theſe Rods have wrought a good effect indeed, then we ſhall find, in due time, that theſe Rods will be comfortable; And thou ſhalt have juſt cauſe given thee to ſay with David, It is good for me that I have been corrected, Pſ. 119.71.Ps 119:71Pſal. 119. And ſo, we have done with this. Now we come to what is principally intended in the words.

Then, after that, thou ſhalt cut it down.]

That is, after thou haſt born with it, and I taken pains about it,Text. if no Fruit follow, the Axe ſhall. Our Inference is,

Greateſt Severity attends upon deſpiſed Mecrcy.]

If, after all God's pains and patience, Doct. we remain unfruitful and impenitent: nothing but extremity of Juſtice is to be expected.

Hear what is threatned againſt all ſuch as ſhall abuſe God's goodneſſe; contemn his Mercy; ſleight his threatning; flattering themſelves in their wicked waies, ſaying;Deut. 29.19.20.Deut 29:19Deut 29:20 I ſhall have peace, though I walk in the imaginations of my heart, adding drunkenneſſe to thirſt. The Lord will not ſpare him, but the Anger of the Lord, (even his fierce Anger,) and his Jealouſy (which, as Solomon ſaith, is the rage of a man, and cauſeth him not to ſpare in the day of revenge, Prov. 6.34.) ſhall ſmoak againſt that man, Pro. 6.34.Prov 6:34which is a Sign of hot diſpleaſure, and ſoar Indignation, (as we p. 484read,Pſal. 18.9. & 741. Iſa. 42.13. Enligh…edPs 18:9Isa 42:13 Pſal. 18.9. & 74.1.) The Prophet Iſay illuſtrates this by two excellent Similitudes.

The Lord ſhall go forth (ſaith the Prophet, Iſa. 42.13.) as a mighty man, he ſhall stirr up Himſelf; like a man of Warr, He ſhall cry, yea, roar againſt his Enemies: That Similitude is taken from Military affaires, or the practiſe of Souldiers in the day of Battle, who, to manifeſt the alacrity of their Spirits, and for the terrour of their Enemies, ſet upon them with a great Cry and ſhout; So will God, when he comes againſt thoſe who contemn and reject that gracious offer of Chriſt, (there propheſies of,Ver. 9, 10. and before held forth in beauty and glory,) He will ſtirr up his wrath againſt them, and come upon them like a Gyant, or Mighty man, (which word is uſed to ſet forth the Might wherewith God cometh to revenge; he will put all his ſtrength to it, as it were) that ſhouteth by reaſon of Wine: as the Pſalmiſt ſpeaks, Pſal. 78.65.Pſ. 78.65.Ps 78:65 He will ſmite his Enemies in the hinder parts, and put them to a perpetual reproach.

The Prophet goes on, and further illuſtrates this ſoar Severity which ſhall be uſed towards the deſpiſers of his Mercy, by a Similitude of a Woman in Child-birth, ver. 14. I have a long time holden my peace, I have been ſtill, and refrained my ſelf; now will I cry like a travelling Woman, I will deſtroy and devour at once. The Woman in travell, when her pains come firſt upon her, bites them in, what may be; but when her laſt throwes of Child-birth are come, ſhe can no longer hide them: So, although I have long refrained my ſelf (ſaith God) from taking revenge upon theſe Enemies of mine; yet, now I can forbear no longer, my heavy wrath ſhall break out upon them to their utter deſtruction: Thoſe mine Enemies that will not have me to reign over them, Luk. 19.27.Luke 19:27bring them and ſlay them here before my face, Luk. 19.27. A ſoar and ſevere Sentence!

I might heap up proofs for the Confirmation of the Poynt in hand;Pſ. 86.21. Amos 3.1, 2. Mat. 11.23 Rom. 2.4, ….Ps 86:21Amos 3:1Amos 3:2Matt 11:23Rom 2:4 but I ſhall onelyonly apply my ſelf to the Inſtance in my Text: This Jewiſh Figg-Tree, (that State and Nation of the Jews,) whereof the Apoſtle ſpeaking to the Gentiles, wills them to behold God's ſevere dealing with them, that by them they might be warned not to abuſe the goodneſſe of God. Behold therefore (ſaith he) the Goodneſs and Severity of God on them which p. 485fell, Severity; but towards thee goodneſſe, if thou continue in his goodneſſe, otherwiſe, thou alſo ſhalt be cut off, Rom. 11.22.Rom 11:22Rom. 11.22. They that fell were the Jews; and they were ſeverely dealt withal, for abuſing of God's goodneſs, they were broken off from the Root: but Goodneſſe towards the Gentiles, provided that they continue in that goodneſſe, (for upon that condition it is, that they hold it,) otherwiſe, if they forſake and loſe the Goſpel, and abuſe Goodneſſe, they muſt look to be alſo cut off, which is more than to be broken off, (as Origen doth obſerve, and thence infers, that the Judgment of the Gentiles ſhall be greater than that of the Jews, in caſe they fall away.) And foraſmuch as we are willed to Behold this Severity of God towards them (that is, to note it, and mark it well;) Give me leave to ſtop a little, and acquaint you with the paſſages of God's Severity, in the cutting down that Nation; and give you a brief Relation of the deſtruct…on and final ruine of it, as Hiſtory records it.

Never was Nation more beloved of God, nor any People on Earth higher in God's favour; No People graced with ſo many priviledges, nor bleſſed with ſo many pledges of his favour, as the Apoſtle ſheweth, Rom. 3.1, 2. & 9.4, 5. But,Rom. 3.1, 2. & 9.4, 5.Rom 3:1Rom 3:2Rom 9:4Rom 9:5 deſpiſing the riches of God's Grace, in rejecting the Goſpel, perſecuting of the Truth, murthering of God's Prophets, and putting of the Lord of Life himſelf to death; God cut them down with the greateſt Severity that ever befell any Nation under Heaven.

The daies came upon them, that Chriſt (when he preached amongſt them) foretold; Thine enemies ſhall caſt a trench about thee, Luk. 19.43, 44.Luke 19:43Luke 19:44& compaſs thee round, & keep thee in on every ſide; And ſhall lay thee eeven with the ground, & thy Children within thee, & they ſhall not leav thee one ſtone upon another, becauſe thou kneweſt not the time of thy viſitation▪ Luk. 19.43, 44. And all this hapned unto them, about 70 years after the Nativity of our Saviour, & about 38 years after his Aſcenſion, when as the Emperor Veſpaſian, & his ſon Titus came againſt Jeruſalem, with a very great Army, laying ſiege againſt it, & within 3 daies ſpace, made a firm wall about it, & upon that ſet Towers and Caſtles, leſt any of the Jews ſhould fly to ſave themſelvs; Jeruſalem being then full of People: For (beſides the Inhabitants of the City,) about three hundred thouſand Jews were come unto Jeruſalem, to celebrate the Feaſt of the Paſsover, p. 486which at that time fell out). Theſe the enemie gave way unto to enter, and then upon the ſudden, drew up their forces; and ſtraitly beleaguered them, ſo as that all this huge multitude were impriſoned within the Walls of the City, where alſo they were partakers of no ſmall miſery.

For, beſides the enemy without, there were three great Factions at this time that ſwayed in Jeruſalem (which Vespaſian took advantage of): One of Eleazer the Prieſt, the ſon of Simon; the ſecond of Zelotas the chief Prince, which held the Temple; The third of Johannes Giſcalenus, a bloody and cruel fellow,Quis furor hic, Cives? which had the command of the inferiour City: Theſe weakened themſelves much more by their civil and inteſtine Wars, and continued-ſlaughters, then the Enemy by his invaſion; They turned their Swords upon themſelves, as if their own hands had bin ordained to be their Executioners; Inſomuch as that the whole City and Temple were filled with dead Bodyes, and the Kennels rann with the blood of the ſlain; Beſides, the common inſolencies, and publique rapins that were amongſt them, They fired the City, and diſpoyled the Temple, killed the Prieſts; and, without any regard at all of their future defence, ſet fire on the ſtore-houſe, wherein their proviſion lay, for the ſuſtentation of their City.

Hence aroſe a great Famine amongſt them, ſuch as no Hiſtory can parallel; For their ordinary ſuſtenance being conſumed and ſpent,Pedro Mexia in vitis Imperat. in Veſpaſian. p. 126. the fleſh of Horſes, Aſſes, Doggs, Rats, Snakes, Adders, ſeemed good and pleaſant unto their taſtes; when ſuch food fayled them, they were driven to eat (that which unreaſonable Creatures would not); of their leather bridles, of their leather girdles, of their leather ſhooes they made them meat; ſome would feed upon Snails & Worms, others upon old Hay chopt ſmall;Pontan. Pibliothec. Conc. Tom. 4. ad Dom. 10. Trinic. Egeſippus de ex…idio Hieroſolym. l. 5. c. 17, 18. The ſhreddings of Pot-herbs caſt out, trodden under foot and withered, were taken up again for nouriſhment. Doves dung, Oxe dung, and M…ns dung, they were conſtrained to feed upon: Miſerabilis cibus, eſcalachrymabilis, miſerable meat, lamentable food; yet would the Child ſnatch it from the Parent, and the Parent from the jawes of the Child; neareſt and deareſt Friends would kill one another for a cruſt of Bread, and cut one anothers throats for the morſels they had in their Bellies. p. 487The faireſt Lady would commit open Adultery for a little ſuſtetenance;Et pleris que aliorū vomitus eſca fuit. ſome to prolong their miſerable lives, would after the manner of Doggs, eat up that which others had vomited; yea, feed on the dead bodyes of thoſe, who a little before had dyed and periſhed: Mothers ſtuck not to eat their own Children, and thoſe Wombs that gave them harbour, were now become the places for their Sepulture and burial.

Amongſt many other accidents in this unheard of Famine, one is very memorable,Joſeph. de bello Judai. lib. 7. c. 18. Egeſip. de Excid. Hier. lib. 5. c. 40. Nicephor. Chryſoſt. mentioned by Egeſippus and Joſephus (who was an eye-witneſſe of this their miſery), of an outrage which a Mother committed upon her own Son: her name was Mary, of the ſtock of Eleazer, and of the Town Bethezor; ſhe was of a Noble and Rich Family, and went to Jeruſalem in hope of ſafety; thither ſhe carryed her Riches and all her Subſtance, but the Seditions ſoon ſpoyled her of all, took away her Subſtance and Suſtenance, and utterly deprived her of all means of livelyhood; upon her knees ſhe deſired but ſome little part of that ſhe had, for the preſervation of her life and ſucking Infant, but the Seditious gave little ear to her intreaties; when ſhe ſaw that nothing would prevail, and that through the whole City not one morſel was to be found, and being preſt partly by extream neceſſity, and partly with furious rage; ſhe-took her tender Babe as it was ſucking, from her Breaſt, and thus ſpake to it, Miſerum te, Infans, inbello & fame & ſeditione, cui te ſervavero? &c. Little Infant, poor Wretch, in War, in Famine, in Sedition; for whom ſhall I preſerve thee?Redi, fili, in illud naturale ſecretum. In quo domicilio ſumpſiſti ſpiritum, in eo tibi tumulus defuncto paratur. for whom ſhall I ſave thee alive? If thou liveſt, thou muſt be a ſlave to the Romans, but Famine prevents thy ſervitude; yea, and the mutinous Jews are more cruel then either the Romans or the Famine; Be thou therefore mihi cibus, ſeditioſis furia, humanae vitae fabula▪ Meat to me, a fury to the Mutinous, and even a mock of the life of Man: Return, Oh my Child, into nature's ſecret cloſet, for in that Chamber where thou receivedſt breath, there is a Tomb prepared for thee; What wouldſt thou do, my Boy, if thou hadſt a Son? Why, I have done hitherto what piety commanded; Now let me do what Famine enforceth. When ſhe had thus ſpoken (ſaith my Authour) ſhe ſwallowed down her grief, and fell into a fit of frenzy, and imbrued her hands p. 488in the blood of that harmeleſſe, ſucking and ſilly Infant, the fruit of her own Womb: The body of it ſhe boyled or roaſted, and eatt the one half, the remainder ſhe reſerved for another repaſt.

Contaminatiſſimi nidoris odore capti.The mutinous Soldiers of the Town (drawen by the ſcent and ſavour of this meat) brake into this Womans houſe, threatned to ſlay her, unleſſe ſhe would diſcover where that meat was hid; She told them, ſhe had meat indeed, and had reſerved it for her ſelf; notwithſtanding, ſince they ſo urged her, ſhe would bring it to them, which ſhe did, and ſo brought them to the reliques of her ſon, which ſhe uncovered, ſhewing them the head and feet, and offered it unto them; ſaying, Look, here is juſt half, here is your proportion, Ecce pueri manus una, ecce pes unus, ecce dimidium reliqui corporis! Lo, here is one of my boy's hands, here is one of his feet, and here is half the reſt of his body! And think not that it was another's, I tell you, it was my own ſweet Child's; Nunquam mihi fuiſti dulcior fili: Thou wert never ſweeter to me, O my Son, thy ſweetneſſe hath upheld my life: And when the ſeditious (through horror) ſtarted back, ſhe cryed unto them, Why eat you not? I am not hungry now, my Child hath ſatiated me, Gustate et videte quia ſuavis filius meus est, Taſte ye, and ſee how ſweet my Son is; make not your ſelves more tender then a Mother, more faint-hearted then a Woman; If you will not eat, it ſhall remain for me his Mother; The Soldiers departing, related that execrable fact, at which every one that heard it, trembled, as though himſelf had done the deed.

When the Famine had thus played his part, then came the Peſtilence; procured, partly through the ſtench of the bodyes, that lay unburyed, and partly by the multitude of maſſacres that daylie happened; The Contagion of which diſeaſe, was ſo violent, as that it took away the ſenſes of many, and they became mad; It layd along whole herds of them groveling upon the Ground, nor was there any Room or Time to bury them; For, as Wives and Kindred were putting the dead into the grave, they alſo dyed. Within the compaſſe of eleven weeks, ſaith Egeſippus, there were carryed out by one gate of the City 111000 dead bodies, yet could not the City be emptyed, but p. 489Houſes were filled with the dead Carkaſſes of Infants and Children; And multitudes caſt over the Walls into the Ditches of the City, for that the Earth could not contain their Dead. Which when Titus ſaw, and that the putrefaction ſwamm upon the brim of the Ditch, he lifted up his eyes and hands to Heaven, and with a deep ſigh he called God to witneſſe, that it was not his cruelty, but the Judgment of God upon them for their Impiety.

Jeruſalem being brought thus low with Sedition, Famine, and Peſtilence; was now ready to become a prey unto the Enemy: who perceiving that the Jews did not appear upon the Walls as in former times, cauſed his Engins of battery to be brought, and at length with great difficulty won one Wall, and then another, at laſt a third; He took the Tower of Antonia, and there placed a Garriſon; And the North-Gate, which they burnt down with fire: They made a breach into the Temple, and firſt fired the Gate of it (which was all covered over with Gold and Silver), Then the Soldiers three Days after fired the Temple it ſelf, which was ſeven years a Building; and which Titus would fain have ſaved for the ſumptuouſneſſe of it, but could not.

After this, he won the lower City, whereof Johannes Giſcalenus had the Command, to whom he before had made a ſpeech gently entreating him to leave off his Rebellion, and the City ſhould be ſpared, and no more outrages committed; but it little prevailed: whereupon in a rage he gave the ſignal to his Souldiers, who with Fire and Sword conſumed it, and within a ſhort ſpace after took Giſcalenus alive, whom he reſerved for a more cruel death.

The inferiour City being thus taken and deſtroyed, he began to batter the Walls of the upper City, which, within the ſpace of eighteen dayes after, with great labour and skill he layd flat to the Ground, waſting all with Fire and Sword; ſparing neither Man, Woman, nor Child; not leaving one ſtone upon another: Only, the three Towers which were built by Herod, viz. Hippicus, Phaſelus, and Mariamxe (which were all of ſhining marble) were left ſtanding, that future Ages ſeeing the ſtatelineſſe of thoſe Buildings, might judge of the reſt: But theſe were alſo deſtroyed afterwards by Adricanus Caeſar.

p. 490Thus the Land of Jury with the famous City Jeruſalem, which was the glory of the World,Joſeph de bello Jud. lib. 7. c. 17. Euſeb. Hiſt. Eccleſ. lib. 3. c. 7. See Euſeb. Eccleſ. Hiſt. lib 3. cap. 6. dead in ſin and treſpaſſes, became a Carkaſſe, or ſmelling Carrion; and ſo fit to be a prey for the ravening Eagle. An innumerable company dyed by Famine and Peſtilence by Fire and Sword, ten hundred thouſand; And beſides thoſe dead, Fame, Morbo, Ferro; by Famine, Sickneſſe, Sword; there were to the number of 7900 taken Captive (others ſaid many more), 7000 were ſent into Aegypt; the propereſt, and moſt able were reſerved for Triumph; many were diſtributed through the Provinces; ſome were ſlain by the Sword, and by wild Beaſts for publique Spectacles; and thoſe that were 16 years of Age and under (with many others), Caeſar ſold, thirty for a penny.

Seven times before had Jeruſalem bin beſieged, as in the Old Teſtament we may read; Firſt, by Shiſhak King of Aegypt, 1 King. 14.1 King. 14. 2 King. 4. 2 King. 18. 2 K ng. 19. 2 Chron. 33.11. 2 King. 24. 2 King. 25.1 Kgs 142 Kgs 42 Kgs 18:22 Chr 33:112 Kgs 242 Kgs 25 Secondly, by Joas King of Iſrael, 2 King. 4. Thirdly, by Reſhim King of Aram, 2 King. 18. Fourthly, by Senacherib King of Aſhur, 2 King. 19. Fifthly, by the Aſſyrian, in the time of Manaſſes, 2 Chron. 33.11. Sixthly, by Pharoah Necho, in the time of Jehojakim, 2 King. 24. Seventhly, in the time of Zedechiah by Nebuchadnezzar, 2 King. 25. That deſolation was fatal, but not final: Divers times the Axe hath bin layd to it, but never to the Root of this Figg-Tree till now, ſo, as to be utterly cut down, and caſt off, and made a Reproach and Curſe amongſt all Nations, as they are at this Day; wandring like Vagabonds in all Countryes, and made ſlaves to all Nations, even to the Mores, Barbarians, and Turks; bringing upon their heads that imprecation of theirs, His blood be upon us, Mat. 27.25Matt 27:25and upon our Children, which hath lyen on them for 1600 years, and yet lyes upon them; Inſomuch that ſome Jewiſh Rabbins entering into a ſerious conſideration of this their laſt and greateſt Calamity that ever befell them, together with the continuance of it, and caſting wi…h themſelves what ſinne might countervail ſo heavy a Judgment, have in the end concluded, that it can be no other then the rejecting of the Meſſiah, and ſhedding of his blood, which cryeth to Heaven for this Vengeance on them; and certainly, if all Circumſtances be obſerved, it will appear evidently, that Divine Juſtice did not onelyonly make p. 491eaven reckonings with them in every particular of our Saviour's ſufferings, but alſo kept the preciſe Day, and place of payment; beginning firſt with Galilee (Chriſt's own Country), the place where Chriſt firſt preached the Goſpel of the Kingdome, and declared the Power of his Deity by many Signs and Wonders: but becauſe his Countrymen ſhewed leaſt reſpect unto his Perſon, and gave leaſt credit unto his Doctrine; it ſo fell out by the juſt Judgment of God, that the Galileans firſt ſmarted for their unbelief, the whole Country being ſpoyled and waſted by Veſpatian.

Then for the time that he beſieged Jeruſalem, which was at the Feast of the Paſſover, at which Feaſt Chriſt was Crucified;Baronius. yea, even on the ſame Day that our Saviour did ſuffer, did the Siege begin in the ſame Place, for from mount Olivet did Titus view the City, whence our Saviour had viewed it, and wept over it; There the Authors of Chriſt's Death ſuffered a moſt juſt revenge, where he but eight and thirty years before had ſuffered.

And whereas his Blood was ſold for money, the Blood of many of them was ſhed for money. Divers of them flying for their ſafety, being taken by the Romans, had Gold found in their Excrements, which for madneſſe they had ſwallowed down, that the Enemy might not have it; which the Soldiers hearing, (and ſuppoſing all the Jews had bin full of Gold) through covetouſneſſe of that gain, in one Night killed 2000 of them, ripping up their Bellyes, and ſearching their intrals for it.

Thirty pence Chriſt was ſold for; ſo thirty of them were ſold for one piece of Silver, who bought his life for thirty pieces of Silver.

The Death which they put Chriſt unto, was the Death of the Croſſe, they hang him on a Tree. And that was repayed in kind, and with advantage; for ſo many of the Jews were crucifyed on, the Walls, every day by the Romans (whom they took as they iſſued forth), that they wanted in the end Croſſes for men's bodyes, and Trees to hang up any more upon.

Thus we find it true that the Apoſtle ſpeaks,1 Theſ. 2.16.1 Thess 2:16 1 Theſ. 2.16. Wrath is come upon this Nation, foreign, to the utmoſt, p. 492even to perfection (as it were): for, deſpiſing God's greateſt mercy, they were plagued with greateſt ſeverity; A ſufficient proof to clear the poynt, That greatest ſeverity attends upon deſp…ſed mercy.

The uſe that we ſhould put this unto, is this, in ſhort; Take heed how we deſpiſe God's grace and goodneſſe, that ſhould lead us to repentance. Uſe. As there is Plentitudo Gratiae, ſo there is Plentitudo irae, Plenty of mercy, and Plenty of wrath too: As God is a God of Mercy, ſo he is a God of Vengeance. And it is for his honour ſometimes to magnifie himſelf in that reſpect;Nahum. 1.Nah 1 Theſe titles given to himſelf, and appertaining to juſtice, could not belong to Him, if he ſhould for ever ſuffer his goodneſſe to be deſpiſed. The Lord is known by executing Judgment, and will be known that way by all deſpiſers,Pſal. 9.16.Ps 9:16 as well as the other way by ſhewing mercy, Pſal. 9.16.

And let our own Figg-Tree (this Land and Nation), look about it, yet in time: with us God hath born long, to the Admiration of all Neigbour-Nations; many a time the Axe hath bin up, yet layd down again: As in 88, the Powder plot, &c. Yet a longer time hath bin granted us for fruitfulneſſe, but we are growen rotten at heart, and doted; dying, if not dead: what can be now expected but to be hewen down, and made fuel of? that the Axe ſhould be ſo layd to the Root, that we ſhould be fell'd, ſo, as never to riſe more? A miſerable deceit it is, to think, We may deſpiſe God's bounty, yet pertake of mercy in the End: Judgment and Mercy with God are like Jacob and Eſau in their Mother's Womb: when Judgment like roughhair'd Eſau, ſtrives to iſſue out firſt, Mercy takes it by the heel, and with Jacob endeavours to pull it back; but Eſau at length will out, though Jacob have faſt hold on his heel; Judgment will follow, although mercy ſtruggle mightily to ſtay it. Oh! think of what hath bin related of Jeruſalem's miſery; And make the Caſe our own. It may be our own, and is like to be our own, if ſpeedy Repentance prevent not: either Ficus, or Focus; Fruit, or Fuell; no remedy: the chipps flye, let our Tears flow, before the Tree be down. We are burnt in the Hand already; what Pſalm of mercy ſhall we call for? yet, mercy may be had: whilſt the Figg-Tree ſtands, there is hope. If, notwithſtanding all that hath bin ſayd, we will go on in our p. 493wickedneſs, we ſhall but inhaunce and improve God's wrath; And who can but pitty us, when God's ſoareſt and ſevereſt Judgments do befall us? So far will thoſe that have Interceded for us, be from ſpeaking any more in our behalf, as that they will ſtand out of the gap, and give way to the ſtroak; take hold on the hand of Vengeance no more, but reſt contented with God's proceedings: As the Dreſſer here promiſeth to do.

After that thou ſhalt cut it down].

From the practiſe of this Dreſſer,Text. we may learn our Duty.

To reſt ſatisfied and contented in the juſt and deſerved condemnation of thoſe, who remain unfruitful, under the means; albeit they are ſuch as we dearly affect. Doct.

When we have done our Duty, to bring a People to Repentance, and it will not be; we muſt reſt ſatisfied in their cutting down, and ſtubbing up after the example of this Dreſſer; Who, albeit he did much reſpect this Figg-Tree, and bear a great and good affection to it, yet if, after all his pains beſtowed on it, it remains fruitleſs, he ſits down, and intercedes no more in the behalf of it; but gives way to the Execution of that ſevere ſentence before denounced againſt it, Cut it down.

When Iſrael was carryed into Babylon, and became Captives to them, God commands them to ſeek the Peace of the City, Jer. 29.7.Jer 29:7and pray for it, Jer. 29.7. which accordingly they did, both by Inſtruction, laying open their errors, and diſcovering their impietyes;Dan. 4.24, & 6, 10.Dan 4:24Dan 6:10 and by their Example, practiſing their own Religion, even before their faces; and likewiſe by their prayers, as they were commanded; They were not wanting in bringing Balm to cure her deſperate wounds, but they found her to be incurable. We would have healed Babylon, but She is not healed, Jer. 51.9.Jer 51:9ſaith the Church, Jer. 51.9. Why, how ſo? She would not be healed; She contemned the means, ſcorned their Religion, as appears, Pſal. 137.3. and did caſt away the good counſel which the Iſraelites gave them. Or, She could not be healed (as ſome read),Pſal. 137.3Ps 137:3 in regard of the wound, which God's wrath had inflicted on Her: they ſaw, and knew that the device of the Lord was againſt Babylon to deſtroy it▪ becauſe it is the Vengeance of the Lord, the Vengeance of his Temple, verſe 11. Now, what doth the Church in this Caſe? Upon the conſideration of her obſtinacy and incurableneſs, p. 494they abandon Her, and leave Her to the Revenge of the Almighty, and will loſe no more labour upon Her: Let us forſake Her (ſay they one to another), and go every man to his own Country.

The Prophet Amos, ſpeaking of the woful fall of the Virgin of Iſrael, Amos 5.2.Amos. 5.2.Amos 5:2 that is, of the Iſraelitiſh Commonwealth, for whoſe mighty ſins God had cut them down with his mighty Judgments and Executions, of Sword, Famine, and Peſtilence, whereby he had waſted their multitade, from thouſands to hunderds from Hundreds to Tens: but they being no whit… bettered hereby, the Prophet foretells them of worſer times, and more evil that ſhall befall …hem, but what ſhall the godly do when they ſee thoſe foretold Calamities befall Iſrael? Amos 5.13. Explained.Amos 5:13Why, The Prudent man ſhall keep ſilence in that time, verſe 13. As if he ſhould ſay, Thoſe that are prudent and wiſe, ſhall as that time lay their hands upon their mouths in an humble ſilence, and acknowledgment of God's juſtice in thoſe events, and reſt therewith contented and ſatisfied.

And ſuch a prudent man was Aaron, whoſe two ſons, Nadab and Abihu, being conſumed with fire from the Lord, for that they offered Incenſe with ſtrange fire (fire not taken from the Altar),Levit. 10.3Lev 10:3 whereat Aaron could not but be much perplexed (and, it may be, ſhew ſome paſſion), but when Moſes came un…o him, and put him in mind of what the Lord had ſaid, I will be ſanctified in them that draw nigh me, and before the People I will be glorified; then Aaron held his Peace, Levit. 10.3. that is, he troubled himſelf no further, for there is more in th…t word, than meer ſilence of Speech; it implyes the ſilence of the heart, and a ſtaying of the Motions thereof: His Children were dear un…o him, but the Glory of God was dearer, and in that reſpect he did reſt ſatisfied.

Yet, leſt he and his ſons might forget themſelves, and preferr carnall reſpects to God's glory; Moſes gives them a further Charge. Ʋncover not your Heads, neither rend your Cloathes, lest you Dye, Verſe 6.verſe 6. The meaning is, that they ſhould not give any teſtimony of a repining grief and diſcontentment at this juſt Judgment of God, leſt in his diſpleaſure he conſume them alſo.

p. 495And this is that which God required of Samuel in the behalf of Saul, who mourned exceedingly for him,1 Sam. 15.35.1 Sam 15:35 being grieved that that goodly plant, which was ſo lately ſet in Iſrael ſhould be ſo ſoon withered, 1 Sam. 15.35. But God wills him to leave off his mourning, How long wilt thou mourn for Saul,1 Sam. 16.1.1 Sam 16:1 ſeeing I have rejected him from Reigning over Iſrael? 1 Sam. 16.1. As if he ſhould have ſayd, Thou knoweſt it is my doing, reſt thou therefore ſatisfied, and trouble thy ſelf no further. Thus a good heart ſhould forget earthly reſpects, and look up to Heaven when God executeth his ſevereſt Judgments on ſinners, here upon Earth.

Reaſ. 1 For firſt, It is impoſſible that God ſhould do wrong to any man: Is God unrighteous (ſaith the Apoſtle), who taketh Vengeance? God forbid, Rom. 3.5. He abhorrs the very thought of it,Rom. 3.5.Rom 3:5 as if he ſhould ſay, Be it far from me, or any other man, to have ſo vile and blaſphemous a conceit of God, as to imagine that God is unrighteous in puniſhing; The abſurdity of ſuch an opinion, he proves by an Argument taken from the Office of God, which is to Judge the World, verſe 6. For then, Verſe 6.How ſhall God judge the World? And ſhall not the Judge of all the World do right (ſayd Abraham, Gen. 18.25.Gen. 18.25Gen 18:25) He Governs the preſent World in equity, and in the World to come, He will give to every one according to his doings; therefore, every puniſhment inflicted upon ſinners, how ſevere ſoever, either here, or here after, cannot be other, then moſt juſt, ſeeing that Judge who is juſtice it ſelf doth it; He is a God of Truth, and without Iniquity, Deut. 32.4.Deut 32:4Juſt and Right is He, Deut. 32.4. Doth God prevent Judgment? or doth the Almighty prevent Juſtice (ſaith Bildad, Job 8.3.Job 8:3Job. 8.3.) which Interrogation is a vehement Negation; No, he doth not; let that ſatisfie us.

2Secondly, The honour of God is to be preferred to all Relations whatſoever, as Moſes intirnates in that ſpeech of his to Aaron, before mentioned;Levit 10.3Lev 10:3 I will be ſanctified in them that come nigh me; and, before all People, I will be glorified. God, in his p. 496juſt Judgments inflicted upon Sinners, ſheweth Himſelf to be holy and juſt; and looks to be ſanctified of his People, in the acknowledgment of his Holineſſe and Juſtice. When He ſanctifies himſelf in the waies of Judgment upon the wicked, then He ſanctifies himſelf in them, Exek. 28.12, & 38, 16, 23.Ezek. 28.22. & 38.16, 23. And when his Holineſſe and Juſtice is acknowledged in their juſt and deſerved Puniſhment, then He is ſanctified of or by his People. Now, God having fully purpoſed to glorify himſelf, by all his Creatures, finds no other way left, of reaping any honour from the Wicked, (who will not be reclaimed,) but onelyonly by magnifying Himſelf in the Judgments that He execute… on them; they make themſelvs uncapable of being Active Inſtruments of His Glory,Prov. 16.4Prov 16:4 by performing that which is good in His ſight, therefore they ſhall be Paſſive Inſtruments, ſerving to decla…e His infinite Juſtice in their deſtruction: And, when we acknowledge God's Juſtice and Righteouſneſſe in thoſe Judgments inflicted on them; when we juſtify His ſayings, (let Him ſpeak never ſo ſharply,) and clear him in his Judgments (let him deal never ſo ſeverely,Pſal. 51.4. Pſal. 119.75. Neh. 9.39. Dan. 9.12.Ps 51:4Ps 119:75Neh 9:39Dan 9:12 Pſal. 51.4.); then He is Actively ſanctified by us, as He was by David, Pſal. 119.75. by Nehemiah, cap. 9.33. Daniel, 9.12. and others; Let us ſo do, and reſt ſatisfied and contented.

3Thirdly, It is, and ought to be, the Prayer of every good Chriſtian,Mat. 6.18.Matt 6:18 That God's Will may be done, in Earth as it is in Heaven, Mat. 6.10. and accordingly, we ought to endeavour to conform our Wills to the Wills of the bleſſed Saints and Angels that are in Heaven, (otherwiſe our hearts and tongues are ſtrangers in our Petitions:) Now, thoſe in Heaven know no man according to the Fleſh; they will and like, whatſoever God willeth and liketh, and rejoyce in that which makes for His Glory: They ſing, when, in this World, the hearts of obdurate Sinners are made fat againſt the day of Slaughter,Iſa. 6.3, 10. Rev. 15. & 18.Isa 6:3Isa 6:10Rev 15 Iſa. 6.3, 10. and when Vengeance is executed on Sinners, Revel. 15. & 16. They approve even of the damnation of all Impenitent Sinners, were they, in this life, their dear friends, and intimate acquaintance. Indeed, whilſt we are in this life we are not perfect, ſo as to be p. 497purged from all droſſe and corruption; not ſo perfected as we ſhall be, when our Wills are throughly compleat; yet we ought to ſtrive unto Perfection, as the Apoſtle did,Phil. 3.14.Phil 3:14 Phil. 3.14. And what we cannot here reach, we are to approve of, and that ſhould content us.

There is an Objection, or two, that would be ſpoke withall. Let us hear what they have to ſay, before we come to the Uſe.

If we ought thus to conform our Wills to the Will of God, Object. and reſt ſatisfied in the deſtruction of Sinners; what need we to admoniſh them, inſtruct them, pray for them, and uſe means for their Salvation; ſeeing their perdition and damnation ſhould content us?

As the Will of God is made known unto us, Reſp. ſo we ought to conform unto it. Thus David faſted and prayed for his Child that was begotten in Adultery, notwithſtanding the prediction of Nathan; for that he underſtood conditionally, (as other threatnings, of like nature, were to be underſtood,) but when he certainly underſtood, by the event, that God had determined the Child ſhould not live; he then riſeth from the Earth, whereon he lay, he waſheth himſelf, and changeth his apparell, he goeth into the Houſe of God, and worſhippeth; then home to his own Houſe to eat meat, and now refuſeth no comfort, (who before would take none,) to the admiration of his Servants; and being demanded the reaſon of this ſtrange Change and Alteration; He tells them, Whilſt the Child was yet alive, 2 Sam. 12.22, 23.2 Sam 12:222 Sam 12:23I faſted and wept; for I ſaid, Who can tell, whether the Lord will be gratious unto me, that the Child may live? But now he is dead, wherefore ſhould I faſt, Can I bring him back again? I ſhall go to him, he ſhall not return to me, 2 Sam. 12.22, 23. Upon which paſſage, a very learned and religious Biſhop of our Church hath this Annotation; Till we know the determination of the Almighty,B. B. Hall. Cont. it is free for us to ſtrive, by our Prayers, with Him (not againſt him); p. 498when once we know them, it is out Duty to ſit down in a ſilent contentation.

Whilſt there is any hope of converting a Sinner, or doing any good unto his Soul, all means are to be uſed; all waies are to be tryed, all Patience to be practiſed, and all Wiſdom to be exerciſed, all occaſions to be taken, that probably may prevail to do him good; ſtill a wicked man is to be pityed, ſtill to be loved, ſtill to be mourned for, and wiſhed well unto; and whoſo is wanting in his duty herein, hath much to anſwer for before God: None may give over uſing the means of a Sinner's reclaiming, till there be no hope at all; And there is hope whilſt there is life: Should God, in deed, reveal unto the Church the Reprobation of any Sinner (ſaith Auguſtine),Aug. lib. 22. de civ. Dei. c. 24. the Church ought no more to pray, that ſuch a man might be ſaved, than they are to pray for the Salvation of Devills, and of damned Spirits, (to whom our charity extendeth not, as being uncapable of beatifical Viſion;) But that God hath not done of any one, ſave onelyonly of them that ſin againſt the Holy Ghoſt, (which no private man, but onelyonly the whole Church of God, is fit to judge of.) Yet, by the Event, God revealeth His Juſtice, and cut off all hope of amendment by death; And in ſuch a Caſe, we ſhould reſt contented, and bleſs His Name for their ruine.

But this Doctrine makes againſt Chriſtian Charity, which teacheth us to lament for the miſery of Sinners, Object. in their Sufferings: And,Eſth. 8.6.Esth 8:6 Can I endure (ſaid Eſther) to ſee the evill that ſhall come unto my People, or how can I endure to ſee the deſtruction of my Kindred? Eſther 8.6.

We muſt look upon the Judgments that fall upon Sinners, Reſp. with a double aſpect: Look upon them as they tend to the deſtruction of the Creature, we then lament; but if we look upon them, as they ſet forth the Glory of God's Juſtice, we joyfully approve of them, and rejoyce in them. How often hath a wiſe Judge paſſed Sentence upon a Malefactor, with tears in his Eyes? being moved with indignation as they are Malefactors, but with compaſſion as they are miſerable men; Green wood, laid upon p. 499the fire, both weeps and burns; it weeps at the ends, and burns in the middle: A deep Vally is clear on the one ſide, yet cloudy on the other; ſo may a Chriſtian mourn in one reſpect, and grieve in another: When Joſeph fell upon his Brother Benjamin's neck, his Eyes were full of tears, when his heart was full of Joy. Theſe works of Juſtice are like to thoſe double-faced pictures; look upon them one way, and you may behold an ugly ſhape and viſage; change your poſture, and look upon them another way, and you ſhall ſee a faire and beautiful Perſon: Look up to God, and we have cauſe to rejoyce; Look upon a Sinner, and there is great cauſe to mourn (ſaith Luther).Luther Tom. 1. fol. 39. In ſhort, we are to be affected in all Judgments that are inflicted on Sinners, as the Author of them is; who delights not in them as they make the Creature miſerable, but as they make His Juſtice glorious: Now let us apply the Poynt.

Uſe 1 Me-thinks, this being laid to heart by ſuch as remain obdurate and impenitent, notwithſtanding all the means that hath been uſed for their amendment, ſhould ſomewhat ſtartle them: It was a ſad Speech, and piercing, that I have heard a godly Mother did ſometimes uſe to a wretchleſſe and ungratious Child, whom ſhe had often admoniſhed, over whom ſhe had often lamented and ſhed tears, and for whom ſhe had often prayed; but nothing prevailing with him, ſhe at length uſed this Speech unto him; Seeing my Sighs, my Tears, my Perſwaſions, will not prevail, know this, that the time is coming (if God gives thee not Repentance), that I ſhall rejoyce in thy condemnation and deſtruction: And it is a truth, For however in this World, we cannot but condole and bewail the miſery and ruine of thoſe we do affect, as David did his Abſolom (albeit we reſt ſatisfied with the righteous Judgment of God therein); yet, at the laſt day, there will not be the leaſt ſorrow for it; we ſhall as well rejoyce in their Damnation, as in the Salvation of others. Oh! What wofull Lamentation will wretched Sinners make at that day? when there ſhall be found not any Friend to pity them, to ſend forth one Sigh for them, nor ſhew any Compaſſion unto them? M…ſerable Creature, to whom wilt thou turn thee? Not amongſt all p. 500the Celeſtial Company, ſhall you find one Comforter, in that day of Vengeance; Not one to ſpeak a word for you; No Dreſſer of the Vineyard, no Miniſter, no Interceſſor, to be heard making ſuch a ſuit for an unprofitable Figg-Tree; Lord, ſpare it one year more. Children may call upon their Parents, begg their Prayers, deſire ſome tender Compaſſion from them; but to little purpoſe. Parents may deſire their Children to ſpeak one word for them, and in their behalf; they may adjure them by the Womb that bare them, and Papps that gave them ſuck, to think on their miſery, and ſolicite on their behalf; but all labour is loſt; No Compaſſion, no naturall Affection will be left; no regard will be had of Kindred, Friends, Alliance, &c. God's Glory onelyonly ſhall be regarded by the Godly; They will not only be ſatisfied and contented with the juſt Judgments of God upon you, but bleſſe God for it, and rejoyce in it.

Uſe 2 And whilſt we are here upon the Earth, let us learn to glorify God in reſpect of His Juſtice, and to conform our Wills in all thoſe Judgments that befall our ſelves, or others, to His moſt holy and bleſſed Will. It is a Leſſon, I know, very hard for Fleſh and Blood to learn: By nature, we are apt to queſtion the Righteouſneſſe of God, (at leaſt, ſecretly in our hearts,) in many of His Judgments,Rom. 3.5.Rom 3:5 as the Apoſtle intimates Rom. 3.5. Is God unrighteous, that taketh Vengeance? I ſpeak as a man; As if he ſhould ſay, I make not this Objection of my ſelf, but every natural man is apt to ſpeak and think ſo, and judge amiſſe of God's Juſtice, and charge Him of cruelty and hardneſſe, (as I might ſhew you in particular, about the Poynt of Election and Reprobation:) How apt are men to call the Equity of God's Decrees into queſtion, and peremptorily to conclude, that the waies of God are not equall, in rejecting the greateſt part of Man-kind, and damning them for their Sins, whom He had before-hand pre-ordained to deſtruction? But why ſpeak I of vain and wicked men? We ſhall find, that the very beſt of us are to ſeek in this Leſſon: we are too too apt to murmur and repine at his corrections, and be diſcontented with His Judgments, as if they were too rigorous and ſevere; and ſo we judge, not only of ſuch as are inflicted on our ſelves, (as did Job and Jeremiah,) p. 501but oftentimes, of thoſe which are inflicted upon others. David was greatly diſpleaſed, becauſe the Lord ſmore Ʋzzah with death for ſo ſmall a fault, as he imagined that to be,2 Sam. 6.6, 7, 8.2 Sam 6:62 Sam 6:72 Sam 6:8 in ſtaying of the Ark with his hand, when it was ready to fall out of the Cart, 2 Sam. 6.6, 7, 8.

But let us now take forth a new Leſſon, and learn to praiſe God for ſhewing Himſelf ſevere, as well as gentle; for his Acts of Juſtice, as well as for His Acts of Mercy: The good Husband-man is commended for his good Husbandry, in the cutting away dry and withered branches, as well as in pruning thoſe which are fruitful; It is one of God's glorious works, to cut up, and root out, ſuch Trees as hurt and annoy His Vineyard, as it is to plant and ſet his Vineyard with the choiſeſt Plants; and it is as great a fault to robb Him in the one, as in the other. You know how we extoll Princes, when they declare themſelves to be wholly devoted to right, ſo that if their neareſt Favourites do things worthy of death, they deliver them up to the hands of Juſtice: Mahomet the Great, in ſlaying his Minion Irene, whom he dearly loved, with his own hand, and in the ſight of his People, was highly magnified by them for that Act: Let the King of Kings enjoy the Praiſe of his juſt and ſevere Executions: He looks for Prayſe, not onelyonly from Heaven, but from Hell; As Heaven is for the Praiſe of his Mercy, ſo is Hell for the Praiſe of his Juſtice. The Righteous ſhall rejoyce (ſaith David, Pſ. 58.10.Ps 58:10Pſal. 58.10,) when he ſeeth the Vengeance, he ſhall waſh his feet in the blood of the Wicked: that is, when he ſhall ſee Judgment executed upon the wicked and Ungodly, he ſhall not onelyonly be glad for the overthrow of the wicked, and praiſe God for it; but in that blood of theirs which is ſhed, they ſhall waſh their feet, and make a comfortable Uſe to themſelves thereof:Joh. 13.10John 13:10 The Feet are the Affections of the Soul, in Scripture-Language, (and he that is waſhed, needeth not ſave to waſh his Feet, ſaith Chriſt). In this Sanguine Bath of the blood of the Wicked, we waſh our Feet, when we put off our carnall Affections, and learn to fear God more, love Him the better, &c. and honour Him for His juſt and righteous Judgments; ſinging upon ſuch occaſions, p. 502the Song of Moſes, the Servant of God, and the Song of the Lamb,Rev. 15.3, 4.Rev 15:3Rev 15:4 ſaying; Great and marvellous are thy Works, Lord God Almighty, juſt and true are thy wayes, thou King of Saints; Who ſhall not fear thee, O Lord, and glorify thy Name? For thou onelyonly art Holy; For all Nations ſhall come and worſhip before thee, for thy Judgments are made manifest.

Even ſo, Rev. 16.7.Rev 16:7Lord God Almighty, true and righteous are thy Judgments. Amen, and Amen.

FINIS.