expecteth that the Fruits of Repentance be found to attend them Mat. 3. 8. Bring forth Fruits therefore meet for Repentance or answerable to thy profession of the Doctrine of Repentance Barren Fig-tree seeing thou art a Professor and art got into the Vineyard thou standest before the Lord of the Vineyard as one of the Trees of the Garden Wherefore He looketh for Fruit from thee as from the rest of the Trees in the Vineyard Fruits I say and such as may declare thee in Heart and Life one that hath made sound Profession of Repentance By thy Profession thou hast said I am sensible of the evil of Sin Now then live such a Life as declares that thou art sensible of the Evil of Sin By thy Profession thou hast said I am sorry for my Sin Why then live such a life as may declare This Sorrow By thy Profession thou hast said I am ashamed of my Sin Psal. 38. 18. yea but live such a Life that Men by that may see thy shame for Sin Jer. 31. 19. By thy Profession thou sayest I have turned from left off and am become an enemy to every appearance of evil 1 Thess. 5. 22. Ah! but doth thy Life and Conversation declare thee to be such an one Take heed barren Fig-tree lest thy Life should give thy Profession the lye I say again Take heed for God himself will come for Fruit And he sought Fruit thereon You have some Professors that are only Saints before Men when they are abroad but are Devils and Vipers at home Saints by Profession but Devils by Practice Saints in Word but Sinners in Heart and Life These Men may have the Profession but they want the Fruits that become Repentance Barren Fig-tree Can it be imagined that those that paint themselves did ever repent of their Pride or that those that pursue this World did ever repent of their Covetousness or that those that walk with wanton eyes did ever repent of their fleshly Lusts Where barren Fig-tree is the Fruit of these Peoples Repentance Nay do they not rather declare to the World that they have repented of their Profession Their fruits look as if they had Their Pride saith they have repented of their Humility Their Covetousness declareth that they are weary of depending upon God and doth not thy wanton actions declare that thou abhorrest Chastity Where is thy Fruit Barren Fig-tree Repentance is not only a sorrow and a shame for but a turning from Sin to God Heb. 6. it is called Repentance from dead works Hast thou that Godly Sorrow that worketh Repentance to Salvation never to be repented of 2 Cor. 7. 10 11. How dost thou shew thy carefulness and clearing of thy self thy indignation against Sin thy fear of offending thy vehement desire to walk with God thy zeal for his Name and Glory in the World and what revenge hast thou in thy Heart against every thought of Disobedience But where is the Fruit of this Repentance Where is thy Watching thy Fasting thy Praying against the remainders of Corruption Where is thy Self-abhorrence thy blushing before God for the Sin that is yet behind Where is thy tenderness of the Name of God and his Waies Where is thy Self-denial and Contentment How dost thou shew before Men the truth of thy turning to God Hast thou renounced the hidden things of dishonesty not walking in craftiness 2 Cor. 4. 2. Canst thou commend thy self to every Man's conscience in the sight of God And he sought Fruit thereon Secondly God expecteth Fruits that shall answer that Faith which thou makest Profession of The Professor that is got into the Vineyard of God doth feign that he hath the Faith the Faith most holy the Faith of God's Elect Ah! But where are thy Fruits Barren Fig-tree The Faith of the Romans was spoken of throughout the whole World Rom. 1. 8. and the Thessalonians Faith grew exceedingly 2 Thess. 1. 3. Thou professest to believe thou hast a share in another World Hast thou let go this barren Fig-tree Thou professest thou believest in Christ is he thy Joy and the Life of thy Soul Yea what conformity unto Him to his Sorrows and Suffering What resemblance hath his Crying and Groaning and Bleeding and Dying wrought in thee dost thou bear about in thy body the dying of the Lord Jesus and is also the Life of Jesus made manifest in thy mortal body 2 Cor. 4. 10 11. Barren Fig-tree Shew me thy Faith by thy Works Shew out of a good Conversation thy Works with meekness of wisdom Jam. 2. 18. 3. 13. What Fruit barren Fig-tree what degree of Heart-Holiness for Faith purifies the Heart Act. 15. 19. What love to the Lord Jesus for Faith worketh by Love Gal. 5. 6. Thirdly God expecteth Fruits according to the Seasons of Grace thou art under according to the rain that cometh upon thee Perhaps thou art planted in a good Soil by great Waters that thou mightest bring forth Branches and bear Fruit that thou mightest be a goodly Vine or Fig-tree Shall he not therefore seek for Fruit for Fruit answerable to the means Barren Fig-tree God expects it and will find it too if ever He bless thee For the Earth which drinketh in the rain that comes oft upon it and bringeth forth herbs meet for him by whom it is dressed receives blessing from God but that which heareth thorns and briars is rejected and is nigh unto cursing whose end is to be burned Heb. 6. 7 8. Barren Soul How many showers of Grace how many dews from Heaven how many times have the Silver Streams of the City of God run gliding by thy Roots to cause thee to bring forth Fruit These Showers and Streams and the Drops that hang upon thy Boughs will all be accounted for And will they not testify against thee that thou oughtest of right to be burned Hear and tremble O thou barren Professor Fruits that become thy profession of the Gospel the God of Heaven expecteth The Gospel hath in it the Forgiveness of Sins the Kingdom of Heaven and Eternal Life But what Fruit hath thy Profession of a belief of these things put forth in thy Heart and Life Hast thou given thy self to the Lord and is all that thou hast to be ventured for his Name in this World Dost thou walk like one that is bought with a price Even the price of precious Blood Fourthly The Fruit that God expecteth is such As is meet for himself Fruit that may glorify God God's Trees are Trees of Righteousness the planting of the Lord that He may be glorified Fruit that tasteth of Heaven abundance of such Fruit For herein saith Christ is my Father glorified that ye bring forth much Fruit John 15. 8. Fruits of all kinds new and old the Fruits of the Spirit is in all Goodness and Righteousness and Truth Fruits before the World Fruits before the Saints Fruits before God Fruits before Angels O my Brethren What manner of Persons ought we to be who
of the Dresser oâ— the Vineyard who I told you 〈◊〉 Jesus Christ for he made intercession foâ— the Transgressors And they contain Petition presented to an offended Justice praying that a little more time anâ— Patience might be exercised towards thâ— barren cumber-ground Fig-tree In this Petition there are Six things considerable First That Justice might be deferred O that Justice might be deferred Lord â—et it alone c. a while longer Secondly Here is time prefixed as a space to try if more means will cure a barâ—en Fig-tree Lord let it alone this Year also Thirdly The means to help it are propounded until I shall dig about it and dung it Fourthly Here is also an insinuation of a Supposition that by thus doing God's expectation may be answered And if it bear Fruit Well Fifthly Here is a Supposition that the barren Figtree may yet abide barren when Christ hath done what he will unto it and if it bear Fruit c. Sixthly Here is at last a Resolution that if thou continue barren hewing Days will come upon thee And if it bear Fruit well And if not then after that thou shalt cut it down But to proceed according to my former Method by Way of Exposition Lord let it alone this Year also Here is astonishing Grace indeed astonishing Grace I say that the Lord Jesus should concern himself with a barreâ— Fig-tree that He should step in to stopâ— the blow from a barren Fig-tree True He stopt the blow but for a time Buâ— why did he stop it at all Why did noâ— he fetch out the Ax Why did he not do Execution Why did not he cut it down Barren Fig-tree 't is well for thee that there is a Jesus at God's right Hand a Jesus of that largeness of bowels As to have compassion for a barren Fig-tree else Justice had never let thee alone to cumber the Ground as thou hast done When Israel also had sinned against God down they had gone But that Moses stood in the breach Exod. 32. 10. Let me alone said God to him that I may consume them in a moment and I will make of thee a great Nation Barren Fig-tree dost thou hear Thou knowest not how oft the hand of Divine Justice hath been up to strike and how many Years since thou hadst been cut down had not Jesus caught hold of his Father 's Ax. Let me alone let me fetch my blow or cut it down why cumbereth it the ground Wilt thou not hear yet Barren Fig-tree Wilt thou provoke still Thou hast wearied Men and provoked the Justice of God And wilt thou weary my God also Isa. 7. 13. Lord let it alone this Year Lord a little longer le ts not lose a Soul for want of means I will try I will see if I can make it fruitful I will not beg a long Life nor that it might still be barren and so provoke thee I beg for the sake of the Soul the immortal Soul Lord spare it one Year only one Year longer this Year also if I do any Good to it it will be in little time Thou shalt not be over-wearied with waiting one Year and then Barren Fig-tree Dost thou hear what striving there is between the Vine-dresser and the Husband-Man for thy Life Cut it down says one Lord spare it saith the other 'T is a cumber-ground saith the Father one Year longer prays the Son Let it alone this Year also Vntil I shall dig about it and dung it The Lord Jesus by these words supposeth two things as Causes of the want of Fruit in a barren Fig-tree and two things he supposeth as a Remedy The things that are a cause of want of Fruit are 1. 'T is Earth-bound Lord the Fig-tree is Earth-bound 2. A want of warmer Means of fatter Means Wherefore accordingly he propoundeth First To looser the Earth to dig about it Secondly And then to supply it with Dung to dig about it and dung it Lord let it alone this Year also until I shall dig about it I doubt it is too much ground-bound The Love of this World and the deceitfulness of Riches Luke 14. lie too close to the Roots of the Heart of this Professor The love of Riches the Love of Honours the Love of Pleasures are the Thorns that choak the Word 1 Joh. 2. 15 16. For all that is in the World the Lusts of the Flesh the Lusts of the Eyes and the Pride of Life are not of the Father but enmity to God how then where these things bind up the Heart can there be Fruit brought forth to God Barren Fig-tree see how the Lord Jesus by these very words suggesteth the cause of thy fruitlesness of Soul The things of this World lie too close to thy Heart the Earth with its things have bound up thy Roots Thou art an Earth-bound Soul thou art wrapt up in thick Clay If any Man love the World the Love of the Father is not in him how then can he be fruitful in the Vineyard This kept Judas from the Fruit of caring for the poor Joh. 12. 6. This kept Demas from the Fruit of Self-denial 2 Tim. 4. 10. And this kept Ananias and Saphirah his Wife from the goodly Fruit of Sincerity and Truth Act. 5. 5 10. What shall I say These are foolish and hurtful Lusts which drown Men in Destruction and Perdition for the love of Mony is the root of all Evil 1 Tim. 6. 9 10. How then can good Fruit grow from such a Root the Root of all Evil Which while some covet after they have erred from the Faith and pierced themselves through with many Sorrows It is an evil Root nay it is the Root of all Evil how theâ— can the Professor that hath such a Root or a Root wrap'd up in such earthly things as the Lusts and Pleasures and Vanities of this World bring forth Fruit to God! Vntil I shall dig about it Lord I will loose his Roots I will dig up this Earth I will lay his Roots bare my Hand shall be upon him by Sickness by Disappointments by cross Providences I will dig about him until he stands shaking and tottering until he be ready to fall then if ever he will seek to take faster hold Thus I say deals the Lord Jesus oft-times with the barren Professor he diggeth about him he smiteth one blow at his Heart another blow at his Lusts a third at his Pleasures a fourth at his Comforts another at his Self-conceitedness thus he diggeth about him This is the way to take bad Earth from his Roots and to loosen his Roots from the Earth Barren Fig-tree see here the Care the Love the Labour and Way which the Lord Jesus the Dresser of the Vineyard is fain to take with thee if happily thou mayest be made fruitful Vntil I shall dig about it and dung it As the Earth by binding the Roots too closely may hinder the Tree's being fruitful so the want of better Means may be also a Cause
thereof And this is more than intimated by the Dresser of the Vineyard until I shall dig about it and dung it I will supply it with a more fruitful Ministry with a warmer Word I will give them Pastors after mine own Heart I will dung them You know Dung is a more warm more fat more hearty and succouring Matter than is commonly the place in which Trees are planted I will dig about it and dung it I will bring it under an heart-awakening Ministry the Means of Grace shall be fat and good I will also visit it with Heart-awakening Heart-warming Heart-encouraging Considerations I will apply warm Dung to his Roots I will strive with him by my Spirit and give him some tastes of the heavenly Gift and the Power of the World to come I am loth to lose him for want of digging Lord let it alone this Year also until I shall dig about it and dung it And if it bear Fruit well And if the Fruit of all my Labour doth make this Fig-tree fruitful I shall count my Time my Labour and Means well bestowed upon it And thou also O my God shalt be therewith much delighted For thou art gracious and merciful and repentest thee of the Evil which thou threatnest to bring upon a People These words therefore inform us that if a barren Fig-tree a barren Professor shall now at last bring forth Fruit to God it shall go well with that Professor it shall go well with that poor Soul His former Barrenness his former tempting of God his abuse of God's Patience and long-Suffering his â—â—â—spending Year after Year shall now be all forgiven him Yea God the Father and our Lord Jesus Christ will now pass by and forget all and say Well done at the last When I say to the Wicked O wicked Man thou shalt surely die if he then do that which is lawful and right if he walk in the Statutes of Life without commiting Iniquity he shall surely live he shall die Ezek. 3. 3. Barren Fig-tree Dost thou hear the Ax is laid to thy Roots the Lord Jesus prays God to spare thee Hath he been digging about thee Hath he been dunging of thee O barren Fig-tree now thou art come to the Point if thou shalt now become good if thou shalt after a gracious manner suck in the Gospel-dung and if thou shalt bring forth Fruit unto God well but if not the Fire is the last Fruit or the Fire Fruit or the Fire Barren Fig-tree If it boâ—r Fruit well And if not then after that thou shalt cut it down And if not c. The Lord Jesus by this If giveth us to understand that there is a Generation of Professors in the World that are incureable that will not that cannot repent nor be profited by the means of Grace A Generation I say that will retain a Profession but will not bring forth Fruit A Generation that will wear out the Patience of God Time and Tide Threatnings and Intercessions Judgments and Mercies And after all will be unfruitful O the desperate Wickedness that is in thy Heart Barren Professor Dost thou hear the Lord Jesus stands yet in doubt about thee There is an if stands yet in the way I say the Lord Jesus stands yet in doubt about thee whether or no at last thou wilt be good whether he may not labour in vain whether his digging and dunging will come to more than last labour I gave her space to repent and she repented not Rev. 2. 21. I digged about it I dunged it I gained Time and supplied it with Means but I laboured herein in vain and spent my strength for nought and in vain Dost thou hear Barren Fig-tree There is yet a Question Whether 't will be well with thy Soul at last And if not then after that thou shalt cut it down There is nothing more exasperating to the Mind of a Man than to find all his Kindness and Favour slighted Neither is the Lord Jesus so provoked with any thing as when Sinners abuse his Means of Grace if it be barren and fruitfless under my Gospel if it turn my Grace into wantonness if after digging and dunging and waiting it yet remain unfruitful I will let thee cut it down Gospel-means applied is the last Remedy for a barren Professor if the Gospel if the Grace of the Gospel will not do there can be nothing expected but cut it down Then after that thou shalt cut it down O Jerusalem Jerusalem thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy Children together as an Hen gathereth her Chickens under her Wings and ye would not Therefore your Houses are â—â—ft unto you desolate Matth. 23. 37 38. Yet it cannot be but that this Lord Jesus whâ— at first did put a stop to the execution of his Father's Justice because he desired to try more Means with the Fig-tree I say it cannot be but that an Heart so full of Compassion as his is should be touched to behold this Professor 〈…〉 be cut down Luke 19. 〈…〉 And when he was come near he beheld the City and wept over it saying If thou hadst known even thou at least in this thy day the things that belong to thy Peace but now they are hid from thine Eyes After that thou shalt cut it down When Christ giveth thee over there is no Intercessor no Mediator no more Sacrifice for Sin all is gone but Judgment but the Ax but a certain fearful looking for of Judgment and fiery Indignation which shall devour the Adversaries Heb. 10. 26 27 28. Barren Fig-tree take heed that thou comest not to these last words for these words are a give-up a cast-up a cast-up of a cast-away after that thou shalt cut it down They are as much as if Christ had said Father I begg'd for more time for this barren Professor I begged until I should dig abouâ— it â—nd dung it But now Father the time is out the Year is ended the I Summer is ended and no good done I have also tried with 〈…〉 have digged about it 〈…〉 the fat and hearty 〈◊〉 of the Gospel to it but all comes to nothing 〈…〉 deliver up this Professor to thee again I have done I have done all I have done praying and endeavouring I will hold the head of thine Ax No longer Take him into the Hands of Justice do Justice do the Law I will never beg for him more After that thou shalt cut it down Wo unto them when I depart from them Hos. 9. 12. Now is this Professor left naked indeed naked to God naked to Satan naked to Sin naked to the Law naked to Death naked to Hell naked to Judgment and naked to the Gripes of a Guilty Conscience and to the torment of that Worm that never dies and to that Fire that never shall be quenched Heb. 12. 25. See that ye refuse not him that speaketh for if they escaped not who
have subscribed to the Lord and have called our selves by the Name of Israel One shall say I am the Lords and another shall call himself by the Name of Jacob and another shall subscribe with his Hand unto the Lord and sirname himself by the Name of Israel Isa 44. 5. Barren Fig-tree hast thou subscribed hast thou called thy self by the Name of Jacob and sirnamed thy self by the Name of Israel All this thou pretendest to who art got into the Vineyard who art placed among the Trees of the Garden of God God doth therefore look for such Fruit as is worthy of his Name as is meet for Him as the Apostle saith We should walk worthy of God that is so as we may shew in every place that the presence of God is with us his Fear in us and his Majesty and Authority upon our Actions Fruits meet for him such a dependance upon him such trust in his Word such satisfaction in his Presence such a trusting of him with all my Concerns and such delight in the enjoyment of him that may demonstrate that his Fear is in my Heart that my Soul is wrap'd up in his Things and that my Body and Soul and Estate and All are in Truth through his Grace at his dispose Fruit meet for him Hearty thanks and blessing God for Jesus Christ for his good Word for his Free-Grace for the discovery of himself in Christ to the Soul secret longing after another World Fruit meet for him Liberality to the poor Saints to the poor World a Life in Word and Deed exemplary a patient and quiet enduring of all things till I have done and suffered the whole Will of God which he hath appointed for me That on the good Ground are they which in an honest and good Heart having heard the Word keep it and bring forth Fruit with patience Luke 8. 15. This is bringing forth Fruit unto God Having our Fruit unto Holiness and our End everlasting Life Rom. 7. 4. 6. 22. 14. 8. Fifthly The Lord expects Fruit be coming the Vineyard of God The Vineyard saith he Isa. 5. 1. is a very fruitful Hill witness the Fruit brought forth in all Ages The most barren Trees that ever grew in the Wood of this World when planted in this Vineyard by the God of Heaven what Fruit to Godward have they brought forth Abel offered the more excellent Sacrifice Heb. 11. 4. Enoch walked with God three hundred Years vers 5. Noah by his Life of Faith condemned the World and became Heir of the Righteousness which is by Faith vers 7. Abraham left his Country and went out after God not knowing whither he went vers 8. 〈…〉 left a Kingdom and ran the hazard of the Wrath of the King for the Love he had to God and Christ. What shall I say of them who had Triâ—lâ— not accepting deliverance that they might obtain a better Resurrection Heb. 〈…〉 35 36 37. They were stoned they were 〈…〉 were tempted 〈…〉 They wandred 〈…〉 and Goat-skins being destitâ—te 〈…〉 left his Father Ship and Nets Mat. 4. â—8 19 Paul turned off from the feet of Gamalieâ—â— Men brought their Goods and Possessions the price of them and cast it down at the Apostle's Feet Acts 19. 18 19 â—0 〈◊〉 others brought their Books together and burnt them 〈…〉 Books though they were worth fifty thousand pieces of Silver I could add how many willingly offered themselves in all Ages and their all for the worthy Name of the Lord Jesus to be rack'd starved hanged burned drowned pulled in pieces and 〈◊〉 thousand Calâ—mities Barren Fig-tree the Vineyard of God hath been a fruitful Place What dost thou there What dost thou bear God expects Fruit according to or becoming the Soil of the Vineyard Sixthly The Fruit which God expecteth is such as becometh God's Husbandry and Labour The Vineyard is God's Husbandry or Tillage I am the Vine saith Christ John 15. â— and my Father is the Husbandman And again 1 Cor. 3. 9. Ye are God's Husbandry ye are God's Building The Vineyard God fences it God gathereth ouâ— the Stones God builds the Tower and the Winepâ—ess in the midst thereof Here is Labour here is Protection here is removing of Hindrances here is convenient Purgation and all that there might be 〈◊〉 Barren Fig-tree What Fruit hast thou hast thou Fruit becoming the Care of God the Protection of God the Wisdom of God the Patience and Husbandry of God It is the Fruit of the Vineyard that is either the shame or the praise of the Husbandman I went by the Field of the slothful saith Solomon and by the Vineyard of the Man void of Vnderstanding and lo it was grown over with Thorns and Nettles had covered the face thereof Prov. 24. 30 31 32. Barren Fig-tree If Men should make a judgment of the care and pains and labour of God in his Church by the Fruit that thou bringest forth what might they say is he not slothful is not he careless is he not without discretion O thy Thorns thy Nettles thy barren Heart and barren Life is a continual provocation to the eyes of his Glory as likewise a dishonour to the glory of his Grace Barren Fig-tree hast thou heard all these things I will add yet one more And he came and sought fruit thereon The question is not now What thou thinkest of thy self nor what all the people of God think of thee but what thou shalt be found in that day when God shall search thy boughs for Fruit When Sodom was to be searched for righteous Men God would not in that matter trust his faithful servant Abraham but still as Abraham interceded God answered If I find fifty or forty and five there I will not destroy the City Gen. 18. 20 21 26 27. Barren Fig-tree what sayest thou God will come down to see God will make search for Fruit himself And he came and sought Fruit thereon and found none Then said he to the Dresser of the Vineyard Behold these three Years I come seeking Fruit on this Fig-tree and find none Cut it down why cumbereth it the ground These words are the effect of God's search into the boughs of a barren Fig-tree He sought Fruit and found none none to his liking none pleasant and good Therefore first he complains of the want thereof to the Dresser calls him to come and see and take notice of the Tree then signifieth his pleasure he will have it removed taken away cut down from cumbering the Ground Observ. The barren Fig-tree is the Object of God's displeasure God cannot bear with a fruitless Professor Then said he c. Then after this provocation then after he had sought and found no Fruit then This word then doth shew us a kind of an inward disquietness as he saith also in another place upon a like provocation Then the anger of the Lord and his jealousy shall smoke against that Man and all the Curses that are written in this Book
shall I be hid I shall never more have Hope in thee Smile from thee nor expect Mercy at thy Hand Thus therefore Cain's Day of Grace ended and the Heavens with God's own Heart were shut up against him yet after this he lived long Gen. 4. 10. Cutting down was not come yet after this he lived to marry a Wife vers 17. to beget a cursed Brood to build a City and what else I know not all which could not be quickly done Wherefore Cain might live after the Day of Grace was past with him several hundred of Years Secondly I shall instance Ishmael Gen. 17. 25 26. Ishmael was a Professor was brought up in Abraham's Family and was circumcised at thirteen Years of Age Gen. 16. 12. But he was the Son of the Bond-woman he brought not forth good Fruit he was a wild Professor For all his Religion he would scoff at those that were better than himself Well upon a day his Brother Isaac was weaned at which time his Father made a Feast and rejoiced before the Lord for that he had given him the promised Son at this Ishmael mocked them their Son and godly rejoicing Then came the Spirit of God upon Sarah and she cried Cast him out cast out this Bond-woman and her Son for the Son of this Bond-woman shall not be Her with my Sou with Isaac Gen. 21. 9 10 11. Now Paul to the Galatians Chap. 4. 29 30 31. makes this casting out to be not only a casting out of Abraham's Family but a casting out also from a Lot with the Saints in Heaven Also Moses giveth us a notable proof thereof in saying that when he died he was gathered to his People Gen. 25. 17. his People by his Mother's side for he was reckoned from her the Son of Haâ—ar the Son of the Bond-woman Now â—he came of the Egyptians Gen. 21. 9. So that he was gathered when he died notwithstanding his Profession to the place that Pâ—araoh and his Host were gathered to who were drowned in the Red Sea these were his People and he was of them both by Nature and Disposition by persecuting as they did But now When did the Day of Grace â—nd with this Manâ— Observe and I will shew you Ishmael was thirteen Years old when he was circumcisedâ— â—nd theâ— was Abraham ninety Years old and nine Gen. 17. 24 25 26. the next Year Isaac was born So that Ishmael was now fourteen Years of Age. Now when Isaac was weaned suppose 〈◊〉 suck'd four Years by that account Theâ— Day of Grace must be ended with Ishmael by that time he was eighteen Years old Gen. 25. 12 c. For that day he mocked that day it was 〈◊〉 Cast him out and of that casting out the Apostle makes what I have said Beware ye young barren Professors Now Ishmael lived 〈…〉 Years after this in great tranquillity and honour with Men After this he also begat twelve Princes even after his Day of Grace was past Thirdly I shall instance Esau Gen. 25. 27 c. Esau also was a Professor he was born unto Isaac and circumcised according to the custom But Esau was a gamesom Professor an Huntsman a Man of the Field also he was wedded to his Lusts which he did also venture to keep rather than the Birth-right Well upon a day when he came from hunting and was faint he sold his Birth-right to Jacob his Brother Now the Birth-right in those days had the Promise and Blessing annexed to it Yea they were so entailed in this that the one could not go without the other wherefore the Apostle's Caution is here of weight Heb. 12. 16 〈◊〉 Take heed faith he 〈…〉 you a Fornicator or profane Person as Esau who 〈◊〉 one 〈◊〉 of Meat sold his Birth-right for ye know how that afterwards when 〈◊〉 would have inherited the Blessings he was rejected for he 〈…〉 of 〈…〉 though he 〈…〉 Now the ending of Esauâ—â— Day of Grace is to be reckoned from his selling of his Birth-right For there the Apostle points it lest there be among you any that like Esau sells his Birth-right for then goes hence the Blessing also But Esau sold his Birth-right long before his Death Twenty Years after this Jacob was with Laban Gen. 31. 41. â—2 6. and when he returned home his brother Esau met him Further after â—his when Jacob dwelt again some time with his Father then Jacob and Esau buried him I suppose Gen. 35. 28 29. He might live above forty yea for ought 〈◊〉 know above fourscore years after he had â—old his Birth-right and so consequently had put himself out of the Grace of God Three things I would further note upon these three Professors First Cain an angry Professor Ishmael 〈◊〉 mocking one Esau a lustful gamesome one Three Symptomes of a barren Professor For he that can be angry and that can mock and that can indulge his lusts cannot bring forth Fruit to God Secondly The Day of Grace ended with these Professors at that time when they committed some grievous Sin Cain's when he killed his Brother Ishmael's when he mocked at Isaac c. and Esau when out of love to his Lusts he despised and sold his Birth-right Beware barren Professor Thou mayst 〈◊〉 that in half a quarter of an hour from the evil of which thou mayst not be delivered for ever and ever Thirdly Yet these three after their Day of Grace was over lived better lives as to outward things than ever they did before Cain after this was Lord of a City Gen. 4. 17. Ishmael was after this father of twelve Princes Gen. 25. 16. and Esau after this told his Brother I have enough my Brother keep that thâ—â— hast to thy self Chap. 33. 8 9. Ease and Peace and a prosperous Life in outwards is no sign of the Favour of God to a barren and fruitless Professor But rather of his Wrath that thereby he may be capable to treasure up more Wrath against the day of Wrath and revelation of the righteous Judgment of God Let thus much serve for the proof the first Proposition namely That the day of Grace ends with some Men before God takes them out of this world Now then to shew you by some Signs how you may know that the day of Grace is ended or near to ending with the Barren Professor And after that thou shalt cut it down First He that hath stood it out against God and that hath withstood all those means for Fruit that God hath used for the making of him if it might have been a fruitful Tree in his Garden he is in this danger and this indeed is the sum of the Parable The Fig-tree here mentioned was blessed with the application of means had time allowed it to receive the nourishment but it outstood with-stood overstood All All that the Husband-man did All that the Vine-dresser did Signs of being past Grace But a little distinctly to particularize in four or five Particulars First Sign The Day of Grace
of Austin's imposing Spirit that our Stories tell us That Synod was only famous for this that they only met and did Nothing This is the mischief of Divisions they hinder the doing of much good and if Christians that are divided be ever famous for any thing it will be that they have often met together and talked of this and the other thing but they did nothing Fourthly Where Unity and Peace is wanting there the Weak are wounded and the Wicked are hardened Unity may well be compared to precious Oil Psal. 133. 2. It 's the nature of Oil to heal that which is wounded and to soften that which is hard Those Men that have hardened themselves against God and his People when they shall behold Unity and Peace among them will say God is in them indeed And on the other hand are they not ready to say when they see you divided That the Devil 's in you that you cannot agree Fifthly Divisions and want of Peace keep those out of the Church that would come in and cause many to go out that are in The Divisions of Christians as a Learned Man observes are a Scandal to the Jews an Opprobrium to the Gentiles and an Inlet to Atheism and Infidelity Insomuch that our Controversies about Religion especially as they have been of late managed have made Religion it self become a Controversy O then how good and pleasant a thing is it for Brethren to dwell together in Unity The Peace and Unity that was among the Primitive Christians drew others to them What hinders the Conversion of the Jews but the Divisions of Christians Must I be a Christian says the Jew what Christian must I be of what Sect must I be of The Jews as one observes glossing upon that Text in Isa. 11. 6. where it is prophesied That the Lion and the Lamb shall lie down together and that there shall be none left to hurt nor destroy in all God's Holy Mountain they interpreting these Sayings to signify the Concord and Peace that shall be among the People that shall own the Messiah do from hence conclude that the Messiah is not yet come because of the Contentions and Divisions that are among those that profess him And the Apostle saith 1 Cor. 14. 23. That if an Unbeliever should see their Disorders he would say they were mad but where Unity and Peace is there the Churches are multiplyed we read Acts 9. that when the Churches had rest they multiplied And Act â—2 46 47. when the Church was serving God with one accord the Lordâ— added to them daily such as should be saved It is Unity brings Men into the Church and Divisions keep them out It is reported of an Indian passing by the House of a Christian and hearing them contending being desired to turn in he refused saying Habamack dwells there meaning that the Devil dwelt there but where Unity and Peace is there God is and he that dwels in Love dwells in God The Apostle tells the Corinthians That if they walked orderly even the Unbeliever would hereby be enforced to come and worship and say God was in them indeed And we read Zech. 8. 23. of a Time when ten Men shall take hold of a Jew and say We will go with you for we have heard that God is with you And hence iâ— is that Christ prays John 17. 21. That his Disciples might be one as the Father and he were one that the World might believe the Father sent him As if he should say you may preach me as long as you will and to little purpose if you are not at Peace and Unity among your selves Such was the Unity of Christians in former days that the intelligent Heathen would say of them That though they had many Bodies yet they had but one Soul And we read the same of them Acts 4. 32. That the multitude of them that believed were of one Heart and one Soul And as the Learned Stillingfleet observes in his Irenicum The Unity and Peace that was then among Christians made Religion amiable in the Judgment of impartial Heathens Christians were then known by the benignity and sweetness of their Dispositions by the candour and ingenuity of their Spirits by their mutual Love Forbearance and Condescention to one another But either this is not the practice of Christianity viz. a Duty that Christians are now bound to observe or else it is not calculated for our Meridian where the Spirits of Men are of too high an elevation for it for if Pride and Uncharitableness if Divisions and Strifes if Wrath and Envy if Animosities and Contentions were but the Marks of true Christians Diogenes need never light his Lamp at noon to find out such among us but if a Spirit of Meekness Gentleness and Condescention if a stooping to the Weaknesses and Infirmities of one another if pursuit after Peace when it flies from us be the indispensable Duties and charactaristical Notes of Christians it may possibly prove a difficult Inquest to find out such for the crouds of those that shelter themselves under that glorious Name It is the Unity and Peace of Churches that brings others to them and makes Christianity amiable What is prophesied of the Church of the Jews may in this case be applied to the Gentile Church Isa. 66. 12. That when once God extends Peace to her like a River the Gentiles shall come in like a flowing Stream then and not till then the Glory of the Lord shall arise upon his Churches and his Glory shall be seen among them then shall their Hearts fear and be enlarged because the abundance of the Nations shall be converted to them Sixthly As want of Unity and Peace keeps those out of the Church that would come in so it hinder the growth of those that are in Jars and Divisions Wranglings and Prejudices eat out the Growth if not the Life of Religion These are those Waters of Marah that imbitter our Spirits and quench the Spirit of God Unity and Peace is said to be like the Dew of Hermon and as a Dew that descended upon Sion where the Lord commanded his Blessing Psal. 133. 3. Divisions run Religion into Briars and Thorns Contentioâ—s and Parties Divisions are to Churches like Wars in Countries Where War is the Ground lieth waste and untill'd none takes care of it It is Love that edifieth but Division pulleth down Divisions are as the North-east Wind to the Fruits which causeth them to dwindle away to nothing but when the Storms are over every thing begins to grow When Men are divided they seldom speak the Truth in Love and then no marvel they grow not up to him in all things which is the Head It is a sad presage of an approaching Famine as one well observes not of Bread nor Water but of hearing the Word of God when the thin Ears of Corn devour the plump full Ones when the lean Kine devour the fat Ones when our Controversies about doubtful