house amongst us, we trust, with that intention, to dwell with us. This we are to sue and entreat for. Why art thou as one astonished ?-looking on our miseries as an amazed stranger, as not concerned in our affairs or condition, and not caring what becomes of us; as a traveller, but passing through, and having no further interest nor regard; or, a mighty man that cannot save, as Samson after his hair was cut, either as wearied or bound, or somewhat hindered, though strong enough?

"Now, Lord, look not on. Own our sufferings, and bestir thyself. Make it appear that thou faintest not, neither art weary, nor that any thing can stand before thee and be thy hinderance. Break through our sins, the greatest hinderance of all; let not these stop thy way, nor bind thy hands. For thou art in the midst of us, though we see thee not so in thy work as we desire, yet, here we know thou art in thy special good-will and power, as thou art in our profession and homage done to thee as our King amongst us: that testifies thy presence. Thou canst not so hide thyself, but there are still some characters of thy presence. And we are called by thy name, thy people. If we perish, thy name being upon us, what becomes then of it? Therefore leave us not. Though thou strike us, yet, stay with us, and we shall live in hope of favour and deliverance; if thou go not away, our cries and prayers, at least our miseries, will move thee."

These things make up our plea. We are a most unworthy people, yet, called by his name, in covenant with him; so his glory is interested. We must not let go this. And what advantage so great, as to have our interest wrapt up in his? His glory and our safety in one bottom, to sink and swim together; then, there is no hazard. Therefore, keep close to his interest and his covenant, and beg his staying with us, and arising for us, and lay hold on him for this end. It is a pleasant violence; and were there many to use it towards him, our deliverance were not far off.

SERMON IX.

LUKE xiii. 1–10:

There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus answering, said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, nay; but except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, nay; but except ye repent, ye shall all likewise perish. He spake also this parable: A certain man had a fig-tree planted in his vineyard, and he came and sought fruit thereon, and found none. Then said he unto the dresser of his vineyard, Behold these three years I come seeking fruit on this fig-trée, and find none; cut it down, why cumbereth it the ground? And he answering, said unto him, Lord, let it alone this year also, till I shall dig about, and dung it: And if it bear fruit, well ; and if not, then after that thou shalt cut it down.

IT is no easy or common thing, to give God's ways a right construction. For the most part, we either let them pass unobserved, or unframe our observations, looking through those principles and passions of our own, which give things another shape or colour than what is truly theirs. This was here the case. sad accident should have been observed by them who heard it, and might have been spoken of by them to very good purpose; but our Saviour knew well what they meant by reporting the story, and what thoughts

This

they had of it, and of themselves; and by his answer, it would seem, all was not right with them.

The fact here related, we have not any further account of in sacred history, nor any thing that we can clearly and certainly call it in any human writer. It is commonly conceived to have been done at Jerusalem, where Pilate abode, and that his power was exercised and done upon the followers of that Judas of Galilee, spoken of Acts v. 37, being such as denied. it to be lawful to give obedience to the Roman empire, or to offer sacrifice for the interest and good of it. When they, it is likely, were coming together to offer at Jerusalem, and to maintain and to spread their opinion, Pilate comes upon them, and, while they were at the solemnity, makes a sacrifice of them to that authority they refused to sacrifice for; whether justly or no, we cannot determine; our Saviour does not but if it was just, sure it was very tragical and severe, suitable to that character Philo gives of his disposition who acted it. The straining of justice, commonly breaks it; a little of the other side is, of the two, doubtless, the safer extreme.

However, this stroke, and all others, as they come from the Supreme Hand, are righteous. Whatsoever be the temper or intent of the lower actor, and whatsoever be the nature of the action, as from him, the sovereign hand of God is in them, and chief in them. No evil in the city but the Lord does it. And yet all evils, as he doth them, are both good and well done. Actions, whether voluntary or casual, as these two here, yet, do powerfully issue from the first being and worker; and, as from him, are both unalterably certain and unquestionably just. Thus they who here report it, seem to have judged of this passage, that it was a just punishment of sin. And our Saviour contests not about that, but rather seems to agree to them so far, and draws that warning out of it; he only corrects the misconceit it seems they were in, in thrusting

* Αμείλικτον.

it too far off from themselves, and throwing it too heavy upon those that sacrificed.

Think ye that they were sinners, &c.? Though it were an error to think that all temporal evils are intended of God, as punishments of some particular guiltiness, and so be taken, as infallibly concluding against either persons or causes as evil; yet certainly the hand of God upon ourselves or others, is wisely to be considered, and it will very often be found a punishment pointing to the sin; and it is certainly an argument of very great stiffness and pride of heart, not to observe and acknowledge it, and a sure presage either of utter ruin, or, at least, of a heavier stroke. Any one that is set against the Lord, and will not be humbled, whether by what he sees on others, or what he feels on himself, (Isa. xxvi. 11,) shall find he hath an overmatch to deal with, that will either bow him or break him.

Think ye that they were sinners above all men that dwelt in Jerusalem? Our Saviour goes not to search into the quarrel, and to condemn or justify either the one party or the other; that was not to his purpose; his aim was to rectify the mistake of those he spoke to, and to draw forth from their own relation what was most proper for their use. Much of our hearing and telling of news hath little of this in it; and with most persons it doth not relish, to wind things that way. Some, even good persons, do accustom themselves, and take too much liberty, to an empty, fruitless way of entertainment in this kind; and if we make any remark, it commonly keeps abroad, comes not home to ourselves. Be it any judgment, be the persons great sinners in a sinful course, yet they are not always the greatest of all, because they suffer and others escape, as we readily think, and they here concluded concerning those Galileans.

God is to be adored and reverenced, who useth his own freedom in this does injustice to none, yet chooses them on whom he will do exemplary justice, and whom he will let pass, and gives not account of

this to any. Some less wicked have been ensamples to them that were much more wicked than they.

Do not flatter yourselves in the conceit of exemp. tion from some stroke which others in the same way with you have fallen under, or even from some course which others have run and smarted in, and bear yourselves big upon the name of God's people. But tremble before the Lord, and search your own hearts; and let us think, though we may not be guilty of such public, scandalous evils, as others fall into, and are punished for, yet how full are we of secret malice, pride and lust, &c., and wonder at the patience of God to ourselves, while multitudes have been swept away round about us! Think you that they who have died by sword or pestilence of late, were greater sinners than we that are behind? Oh, no! but except we repent, we shall all likewise perish. Enough of these arrows are still in God's arsenal; and though he use not these to us, yet remember, death and judgment and eternity are before us, and they call for wise and speedy consideration and repentance.

Oh! you that go on in your transgressions, after all that is come upon us, who were drunkards and swearers, &c., and are so yet, what think you, because the heat of public judgments is abated, is there no more fear? Have you made a covenant with hell and death, and gained quarter of them, that they will not seize on you? Oh, that will never hold; they will not, nor cannot keep to you. And if you hold on your course, when the day of visitation shall come, how much heavier shall it be by all this forbearance! You shall wish you had been cut off with the first. The day is at hand, when it shall be easier for them than for you; only, the advantage is, that there is an exception yet sounding in your ears, Except ye repent, ye shall all likewise perish.

I beseech you, my brethren, enter into your own hearts, and be not always out of yourselves, and so out of your wits; consider the Lord's way and your own, and wonder at his goodness; why am not I made