thereof In this life he will reward with glory and honour Cant. 7.17 A fruitful Christian carryes a Heaven in his heart Joy and Comfort Cant. 7.17 a happy and blessed communion there is betwixt Christ and him and hereafter there is a Blessing abides him for ever Heb. 7.8 Heb. 7.8 And thus you have heard what reason we have to be fruitful both in respect of others and of our selves as well as others Lastly If we cast our eyes upon the whole Creation and every creature therein that God hath made we may be stirred up and provoked to fruitfulnesse The Heaven the Earth the Sea and all therein are fruitful in their kind and shall man be barren and fruitlesse for whom all these are fruitful Doth not the Sun come forth as a Bride groom out of his Chamber daily Psal 19. rejoycing as a Gyant to run his course to enlighten the earth wiâ—h his beams and nouâ—ish and cherish all things with the heat thereof The Moon and the Stars quicken this lower World by their operative Influence The big-bellied Clouds which tly up and down on the wings of the wind deliver their moist burthens on the earth and showre down their seasonable dews to cool and moisten it that it may bear fruit Doth not the Earth make a thankful return and yield her fatness and riches to innumerable creatures that live on it and depend upon her as their common Mother for maintenance and what creature is there that lives on it but yields some fruit Beasts Trees Plants all bring forth after their kind for the good of man that man may bring forth fruit to God for whose Glory he was created Let these considerations prevail with us that we may in some sort answer the Lord's expectations from us he looks for fruit let him find it in us Oh that it could be said of us as it was of the Land of Canaan Deut. 8.7 8 9. Deut. 8.7 8 9. It is a good Land a land of Brooks of Water of Fountains that spring out of the Valleys and Hills A Land of Wheat and Barley and Vines and Figg-Trees and Pomegranates A Land of Oyl Olive and Hony A Land whose stones are Iron and out of whose Hills thou mayst dig Brasse We have Springs of means to inform our minds and Brooks of knowledge to direct our course Our good works should stand like those fields of Wheat and Barley Vines Figg-Trees and Pomegranates let be our fruitful Meditations Oyl and Hony the Grace of our lips our Understanding full of good things our whole life Wells and Vineyards to comfort both our selves and others our very rocks should be Iron and our hills yield brasse our most barren works should be profitable to others our very Falls others warnings to prevent high-mindednesse And so Use 3 We may gather much comfort from our fruitfulnesse which sweetly seals up our Calling to glory and virtue as the budding and bringing forth of ripe Almonds did Aaron's Calling to the Priest-hood It may assure us that we are regenerated set into Christ quickned by his Spirit and that we live in him out of whom we could not be fruitful in good works Good Fruit is an undeniable Argument of a good Tree for that a corrupt Tree cannot bring forth good fruit as our Saviour tells us Mat. 7.18 I know the most fruitful Christian comes far short of that fruitfulnesse that should be in him and his defectivenesse in holy duties both to God and man may sometimes cause him to question his estate Mat. 4.28 but that should not too much deject the spirits of any of us for the fruit of the Spirit like the fruits of the Earth ripens by degrees and much of it is nipped in the bud and blossome and comes to nothing but a little fruit if it be of the right kind proves that Tree to be good and the promise is that if there be any fruit at all God will purge that branch and help it against corruption so that it shall bring forth more fruit Joh. 15.1.2 But when there is no good Fruit to be found under our leaves that is a miserable sterility indeed Joh. 15.1 2. And yet such was the sterility of the Figg-Tree mentioned in my Text. He came and sought fruit thereon and found none Text And found none Shews of fruit it made but brought forth nothing lesse It was like the deceitful ground that mocked the Husbandman Expectata seges vanis elusit avenis Virg. Had there been here a Figg and there a Figg like the shaking of an Olive Tree two or three in the top of the uppermost boughes or outward branches the Husbandman had not been altogether deceived in his expectation albe it that had not answered his cost and pains bestowed on it but there was none no not one Figg that could be found growing upon it Thus you see Where God hath well deserved Doct. there many times he is ill requited The Gentiles who lived without the Pale of the Church are charged with this sin of Ingratitude Rom. 1.21 Rom. 1.21 God had bountifully declared himself unto them even by the light of Nature and the Book of the Creatures so as they knew there was a God and that he was most wise good just punishing the bad and doing good to the good and that this God ought to be worshipped according to his Will but they worshipped him not as God not conceiving of him as God ought to be conceived of nor giving him that Glory which was suitable to his Infinitenesse and divine perfections and so were unthankful to God for hose blâ—ssings which they had received which caused God to punish th t ingratitude of theirs by delivering them up to all manner of uncleâ—nnesse and brutish lusts Ver. 25.26 ver 25.26 A fearful punishment indeed none greater can be inflicted out of the place of torment But what speak we of the Gentiles Ingratitude is not all without the Pale In God's own Vineyard it may be found Hear what Moses speaks at large unto the poynt Deut. 37.7 19. Explained Deut. 37.7 19. God had done much for his people Israel never more no not so much for any Nation under Heaven His mercies are mentioned and declared first more Generally ver 8 9. When the most High divided to all Nations their Inheritances that is to those seventy Nations reckoned Gen. 10. He â—spied out the Land of Canaan which was the Glory of all lands Ezek. 20.6 for those seventy souls of Israel Eze. 20.6 mentioned Gen. 46.27 Deut. 10.22 these were to him as his portion and peculiar Inheritance Exod. 19.15 Isa 19.25 1 Pet. 2.9 Deut. 7.78 Exod. 19.15 Isa 19.25 1 Pet. 2.9 them he made choice of above all people of the World for his yet not for any desert of theirs but out of his own meer love Deut. 7.78 Then more particularly he reckons up the blessings and mercies bestowed on them ver
down into my Orchard of Assemblies to view their foâ—wardnesse and take notice of the growth and happy progresse of those plants newly set and converted unto me verse 11. Now God visits his Church two wayes either by Benefits or by Judgements with a Visitation of mercy or with a Visitation of severity His visitation of mercy is when God comes amongst men to shew some special mercy and that either concerning things Temporal as Gen. 11.1 Exod. 3.16 Gâ—n 50.24 Gen. 21.1 and when he lets his Churcâ— know that he takes notice of their sorrows as Exod. 3.16 and so sends deliverance of this is spoken Gen. 50.24 Or in spiritual things revealing his everlasting mercy to his Elect So he visits either by Christ who came not onely to see us but to save us Luke 19.68 Cap. 7.16 Or by the Preaching of the Gospel Luk. 1.60 7 19. Hos 2.6 Luke 19.44 So the time wherein Jerusalem heard the Oracles and saw the Miracles of our blessed Saviour is called the day of her visitation Luke 19.44 And he hath a Visitation of severity and correction when he punisheth for sin Exod. 20.5 Psal 59.5 Exod. 20.5 Psal 59.5 and cometh with unlooked-for calamities And thus God threatened to visit the Offenders of the House of David I will visit their transgression with a rod and their iniquity with stripes Psal â—9 33 Isa 13.11 Jer. 5.29 Hos 9.7 Psal 89.33 Isa 13.11 So Jer. 5.29 Shall not I visit for these things saith the Lord Shall not my soul be avenged on such a Nation as this And Hos 9.7 The dayes of Visitation are come the dayes of Recompence are come Israel shall know it This Visitation is not without all mercy for when God refuseth to visit it is the soarâ—st visitation of all Hos 4.14 Therefore David beggs in the bâ—hall of the Church Look down O Lord behold and visit thy Vine Hos 4.14 Psal 80.14 And so in severity he visited this Figg-Tree for not finding what he expected he commanded that it should be cut down as hereafter we shall shew you Let it admonish every one of us to expect a Visitation Vse and prepare for it we think that we have to do no more with Visitations neither Clergy nor Laitie all are gone and down but Fratres aliam vobis prounncie Visitationem There is another Visitation my Brethren to be thought upon God himself is a Visitor and he hath his Articles to be enquired of concerning his Day his Worship and his Service on that Day the Manner of performance thereof our Life and Conversation whether it be suitable to our profession And to these a Personal answer must be given It were well if we would put that question to our own souls Job 31.14 Object when He comes What shall I answer him But it may be long to this Visitation and so we may do the better No Resp He visits us bo h in this Life and in that which is to come God visits us in this Life three wayes First Praedicando by the Preaching of his word when God sends his Prophets and Ministers unto us to declare his will then he cometh to visit us Numb 23.21 Math. 18.20 Numb 23.21 The Lord his God is with him the shout of a King is amongst them saith Balaam So Math. 18.20 there God is by his Authority Power and Command and where the King's Proclamation is there God is Authoritively by his Authority yea where his word is Preached there God is Virtualiter by vertue and efficacy working with it instructing the ignorant comforting the weak correcting the stubborne confirming the Religious And to this Visitation you are all cited and must answer to your names If no lawful impediment be alleadged it is a contempt and you must answer for it Every week he keeps a constant visitation amongst us Secondly He visits inwardly Inspirando by the inspiration of his holy Spirit putting into our hearts holy thoughts good desires and motions He comes thus to us at one time or other so he came to visit hard-hearted Pharaoh Exod. 9.27 and to Balaam Exod. 9.27 Numb 23.10 John 9.16 Mat. 19.16 Rev. 3.20 Numb 23.10 and to those Jews John 6.34 and so Math. 19.16 It is a fearful thing to resist these motions to quench them and smoother them he stands by us knocking but we will not answer Thirdly He comes a visiting Corrigendo by correcting of us so all his Chastisements and corrections are Visitations Thus Job calls his Tryals Job 7.18 we call the Pestilence God's visitation Job 7.18 and so are other sicknesses lesse mortal as that which is now upon us Oh that we would now visit our selves so should we save God a labour If we would judge our selves God would not judge us 1 Cor. 11.31 1 Cor. 11.31 And yet there is another day of visitation besides that in this life which is at the generall day of judgement and those who are not visited here shall assuredly be visited then and theâ—e will be no plea no excuse for absence no appearance by a Proxy Mich. 7.3 4. Jer. 49.7 8. This will be a time of great calamity and perplexity counsell will perish from the prudent Mich. 7.3.4 Jer. 49.7.8 Vsee 2 Let us blesse God that he hath this care over us What is man saith David that thou art so mindfull of him Psal 8.4 and the Son of man that thou visitest him Psal 8.4 David could not but admire God's goodnesse herein Elizabeth wondered that the Virgin Mary should give her a visit Whence cometh this Luk. 1.43 that the Mother of my Lord should come unto me Luke 1.43 Much more may we admire that the King of Kings Lord of Lords should visit us and that in his own person taking our nature on him as we spake before doing all things that belonged to a good Visitor reforming cleansing purging punishing offenders with his own hand by his own mouth and comforting succouring relieving all such as were weak sick and distressed And after that in his own person he had done all this when he ascended up to the Throne of his Glory from whence he descended such was his care that he left not his Church without Visitors to oversee it in his absence till he comes again who if faithful will be careful of doing what was left them in charge Now in that he hath this care for us what shall we do for him All that he requires of us and expects from us is to answer his pains and care in our Creation Redemption Sanctification Preservation by our fructification Which is the next poynt we come unto And he sought fruit thereon and found none Text This Husbandman having bestowed paines upon this Figg-tree in the planting of it expects a return of fruit but coâ—trary to his expectation he found none at all fruit he fought none he found we begin with the first The Position is Fruit is expected from
purging Physick and gives Cordials So should God's Ministers the Physitians of Souls deal with their Patients Albeit with the purging Physick of the Law they bring the spirits of men very low yet they must with great care uphold and maintain the spirits so as that they do not fayl or be extinguisht but with the Comforts of the Gospel be upheld and revived That passage which we have Acts 8. may be made good use of by us Simon Magus having offered to buy the gifts of the Holy Ghost with money Act. 8.20 21. gave just occasion to Peter to denounce that heavy Sentence against him Thy money perish with thee thou hast neither part nor lot in this matter for thy heart is not right in the sight of God verse 20.21 Yet he affoards him a little Comfort to uphold Nature as it were but very warily administered Verse 22. Yet go and pray perhaps or it may be the thoughts of thy heart may be forgiven thee verse 22. With good words we ought to stay the hearts of the most desperate and endeavour to wan the frowardest if it be possible Job 13.4 If we do not thus we shall prove our selves to be Physitians of no value Job 13.4 Use 2 Wherefore let us that are Ministers apply our selves to this Comforting part of our Office Isa 50.4 It should be a great part of our study to be able to speak a word in season to those that are weary we should study Arguments of Comfort and be ready to administer them as need shall require And let us remember that as God himself will not alwayes be Chiding Psal 103.9 neither keepeth He his anger for ever as the Psalmist speaketh Psal 103.9 No more must the Minister of God be alwayes reproving but must do as those who give their Children wormwood or some bitter potion they sweeten the brim of the Cup with Honey or mix their Aloes with Milk and then give Sugar to sweeten their mouths again There shall not come from me saith God a double tribulation Psal 69.24 26 27. Take we heed that there comes not so from us If we add affliction these whom God hath wounded we give them Gall for Meat and Vinegar to quench their thirst Let us reveal those merices which the Word affoards and offers even to the worst mild Lenitives may be as profitable to some as biting Corrosives However let us with David sing both of Mercy and of Judgment Psal 101.1 The heart of man is broken as a flint with hard and soft together Psal 101.1 A Hammer and a Pillow doth it a Prison and a Pardon a Curse and a Saviour is the onely way to reclaim and bring home an Offender Vse 3 A word or two by way of Direction I have for you before I part with this Poynt For if the Dressers Office be to Dung as well as Digg then if you want Comfort or are dejected in Spirit by reason of your sins you may be directed from hence what to do and whom to make use of in that your perplexed condition God's People should make use of God's Ministers not onely in Publique but in private also and have their advice and counsel for resolving doubts of conscience if need so require God himself hath directed us unto this course Ask now the Priests saith the Lord of Hoasts Hag. 2.11 And Mal. 2.7 The Priests lips should preserve Knowledge Hag. 2.11 Mal. 2.7 and they that is the People should seek the Law at his mouth God hath furnished His Servants the Ministers with gifts and abilities to this purpose Isa 50.4 And they have received a special Commission from God and promise likewise Isa 50.4 that they shall yield comfort to his People in such a Case 2 Cor. 5.19 John 20.23 Nor may we think that the word of any private man shall be so efficacious for setling the conscience in solid Peace 2 Cor. 5.19 Joh. 20.23 as the word of a Faithful Minister shall be David could not have so much Comfort from the mouth of all his Courtiers about him as he had from the mouth of Nathan telling him that his sin was forgiven him And this course have the godly still taken So Josiah being in a perplexity upon the finding of the Book of the Law considering that it had bin so grosly transgressed sends for advice to Huldah the Prophetess 2 King 22. Hezekiah sendeth to Isaiah in the time of his trouble 2 King 22.14 2 King 19.2 1 Sam. 23.9 Math. 3.6 Act 2.37 2 King 19. David to Abiathar 1 Sam. 23.9 John Baptist's Hearers unto him Math. 3.6 And those who were much perplexed upon the hearing of Peter's Sermon come to him and the rest of the Apostles for direction and satisfaction saying Men and Brethren what shall we do Acts 2.37 This you have heard is a special part of their Office to Dung as well as Digg nor will those that are Faithfull be wanting in it in due time and order And thus much of what the Dresser promised should be done on his part if the Tree might one year more be spared It follows that we take notice of what is expected should be performed on the part of the Figg-Tree And if it bear fruit Text. Verse 9. well and if not then after that thou shalt cut it down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si quidem fecerit fructum It is Oratio defectiva saith Euthymius a speech somewhat imperfect for Well is not in the Original And if it bear Fruit what then why then it is to be conceived all will be well I adore saith Tertullian the fulnesse of the Scriptures speaking of their perfection Tertul. advers Hermog c. 22. and in another sense we may say that the deficiences and seeming vacuities in Scripture are to be adored and kissed as Constantine kissed the empty holes where Paphnutius's eyes were pulled out for the omission of something is many times more significant then the supply if the Speech had bin filled up would have bin As where the room left for words is anticipated by passion and filled up with sighs and groans Such an imperfect Speech was that which Moses used to God in the behalf of Israel Yet now if thou wilt forgive their sin Exod. 32.32 and if not c. Exod. 32.32 Such Speeches are often used in Scripture through passion of mind which cause h the tongue like a cracked Pipe or broken Bell to give a harsh and uncertain sound as did the Dresser in my Text Who seems to faulter in the midst of a Period but the more imperfect his Speech is the more perfectly it expresseth his Passion and Affection to the Figg-Tree he layd the condition of it to his heart and was exceedingly filled with grief and sorrow in the behalf of it which swallowed up words And that affoardeth us this Observation A Faithful Minister cannot but be deeply affected with grief Doct. in the behalf of
from which the Similitude is taken The second is the Root The Intention or purpose of the Parable The drift or scope of it beyond which the similitude may not be extended The third is the Fruit or profit which is to be gathered from it and that ariseth from both the former for the very Letter of the Parable will afford some good matter for heavenly meditation But in the Letter we may not rest the Rind is modesty to be put aside the Vaile is to be drawn and the spiritual Sense is especially to be perused Take we notice then of the Mystical meaning of what is here propounded to us in this Parabolical way under this Similitude A certain man had a Figg-tree Text. The Mystical sense c. By this Man understand we the God of Heaven who is so termed not that he is so or hath any humane shape but for the Capacity and comfort of men on earth he is pleased to resemble himself to man and ascribe unto himself sundry positions notions and transitions of men and so to speak in mans Language that he may be the better understood by man Lex loquitur liuguam filiocum hominum Here he resembles himself unto a Husbandman to set forth his care over his Church which is here resembled unto a Vineyard This Vineyard is the Church Catholique here on earth and so it is often termed in Scripture Psal 80.7 9. Isa 5.7 Math. 21.33 45. Psal 24.1 2 95 4 5. Deut. 9.26 29. Psal 33.12 68 9 78 62 71 79 1. 106 5. as Psal 80.8 9. Isa 5.7 Math. 21.33.45 And however the whole earth be the Lords and the fulnesse thereof as we read Psal 24.1 2 95 4 5. Yet this Vineyard the Church he termeth his Inreritance as if he counted himself to be owner onely of that Deut. 9.26 29. Psal 33.12 68 9 78 62 71 79 1 106 5. This Figg-tree planted and fited in his Vineyard is principally intended of the Jewish Nation but more generally to be extended to every Particular Church and Congregation yea to every Individium or Particular Person that professe themselves members of the Church Catholique and live within the pale of it saith Austin The Dresser of this Vineyard mentioned is to be understood of Christ principally and primarily and of the whole Company of Prophets Apostles and Ministers of the Gospel secundarily who are all the Under-Dressers of it and though many yet by an Enallage numeri are summ'd up in one Dresser not Dressers The fruit expected is faith and good works as is shewed Isa 5.2 Math. 21.34 This fruit God finds not but the contrary Isa 5.2 Math. 21.34 Isa 5.7 The three years spoken of in reference to the Jews may not amisse I conceive be understood of the time of Christs publique Ministery amongst them which had now bin three years and upwards And his comming for fruit of his several goings up to Jerusalem at three solemn Passovers year by year John 2.13 John 5.1 John 6.4 for three years together But in reference to us that live under the Gospel I understand that large proportion of time which God allowes to us for our Repentance and producing of the fruits of Faith and Obedience Three being put for many a definite for an indefinite a certain for an uncertain number as elsewhere we find 2 Cor. 12.8 2 Cor. 12.8 The Cutting down of this Figg-tree as it respected the Jewish Synagogue and state sets forth the utter subversion and extirpation of it with the destruction of the City and Temple by the Romans But as it concerns us so it notes the Lord's rejecting and casting off a people for their barrennesse according to that we read Heb. 6.8 Heb. 6.8 The year craved for sparing of it in respect of the Jews is thought by some to be that very year when as Christ propounded this Parable unto them which was the fourth current of his publique Preaching but better they who understand it of the time of the Apostles preaching amongst them after Christ's death and before the destruction of Jerusalem One year put for forty saith Cajetan And in Relation unto us we understand it of the time of Gods patient forbearing of us obtained by the Prayers of Gods faithful Servants notwithstanding our manifold provocations The Digging dunging about the Jewish Figg-tree sets forth unto us the paines and labours that Christs Apostles and faithful Servants bestowed on that people to bring them to Repentance immediately after the Death of Christ and so likewise it denotes the paines and labours that the Ministers of the Gospel now take about the Christian Figg-tree for the fructification of it All this with other particulars we shall God willing declare more fully in the Prosecution and Explication of each part in order And first of the Preface He spake also this Parable Text. Which words are the words of the Evangelist and not the immediate words of Christ Obs and yet no lesse to be esteemed the word of God then that which Christ spake with his own mouth Of all holy Writ it is Generally said 2 Pet. 1.21 Luke 1.70 Heb. 1.1 Exod. 4.12 Jer. 1.9 Acts 1.16 Holy men spake as they were moved by the Holy Ghost 2 Pet. 1.21 In the old time God spake by his Prophets Luke 1.70 Heb. 1.1 I will be with thy mouth said God to Moses Exod. 4.12 I have put words into thy mouth said God to Jeremiah Jer. 1.9 The Holy Ghost spake by the mouth of David said Peter Act. 1.16 And this is true also of those who wrote the New Testament for all Scripture is given by inspiration from God 2 Tim. 3.16 saith Paul 2 Tim. 3.16 Gods spirit did suggest and dictate both for matter and manner whatsoever they wrote or delivered for Doctrine It is not you that speake but the spirt of my Father which speaketh in you saith Christ Math. 10.28 Math. 10.28 I do not say that all things which these holy men wrote were written by divine inspiration for some things which they wrote were written humanely as their humane affaires common to them with other men Robins Essay of the Holy Scripture Obs 8. required nor was all which they spake suggested by the spirit immediately neither was all wherein they were divinely inspired both in preaching and writing brought into the publique treasury of the Church and made a part of Canonical Scripture but onely so much as the Lord in wisdome saw requisite to leave to his Church as the Rule of Faith and Obedience so as that the Scripture should neither be defective through brevity nor yet burthensome by too great largenesse and prolixity But this I say that whatsoever we find written in the Holy Scripture albeit upon some special occasion penned by the Pen-men thereof as this Preface was is no lesse to be esteemed than the word of the eternal God than that which
The Apostle is not wanting Ephes 4.4.5 6. A seven fold obligation lies upon us for preserving of iâ— First The Church is but one body as we said before and we are members of that body Now as in the body of man the members though divers and of divers offices sweetly agree Rom. 12.5 1 Cor. 12.25 27. So should it be with the Church the Mystical body of Christ Rom. 12.5 1 Cor. 12.25 27. Me thinks this very consideration should the Apostle bring no more might prevaile with us to forbear discord and agree in one Livy tells us a Story That when the Common wealth of Rome was in great danger Decad. 1. Lib. 2. through the broyles that arose between the Commons and Nobles of that City The Senate sent Menenius Agrippa a famous Orator to pacify the People who told them this Parable The Members of the Body objected against the Stomach that it devoured all and yet lay idly and sluggishly in the midst of the Body whilst the rest of the Member laboured full sore to feed it thereupon the Feet refused to carry it the Hand to put Meat to the Mouth the Mouth to receive it The Stomach being empty the Eye began to be dimn the Hand weak the Feet feeble all the Members grew faint and the Body withered so that at last they were all necessitated to grow friends with the Stomach and be at one By which Parable he quieâ—ed the people And I could wish it might prevail with us For as the health and safety of the Body depends upon the concord of the Parts in the mutuall performance of their dutyes so doth the well fare of the Church when we shew out selves to be Members one of another Secondly There is one Spirit which we are all partakers of 1 Cor. 12.13 Ephes 2.18 As in the naturall body there are not divers Souls 1 Cor. 12.13 Eph. 2.18 according to the diversity of Members but one that gives life and motion to every Member and quickens it so is it in the body of Christ and this Spirit is the Spirit of Union it keeps all together which else would shatter and fall asunder How can such think they have this Spirit that live in discord Hear what St. Jude saith of such ver 19. They are sensuall Jude 19. and have not the Spirit We need not load them with any other guilt than that Are you not carnall saith the Apostle to the contentious Corinthians 1 Cor. 3.3 Yes you are 1 Cor. 3.3 Rom. 8.6 and void of the Spirit and to be carnally minded is death Rom. 8.6 Thirdly One hope of our Calling that is we are called unto one and and the same Inheritance which we all hope for where we shall live sweetly and blessedly together Fall not out therefore by the way as Joseph said to his Brethren It is shame Gen. 45.24 and pity to see discord and contention between them that must forever live together in peace and love Indeed it is a sad sight to behold two Heirs to be at daggers drawing when the Inheritance cannot nor shall be divided Fourthly One Lord which is our head Christ Jesus whose Cognisance and Livery is Love and Unity John 13.35 Joh. 13.35 This Cognisance was so apparent in the Livery of Christians who lived in the Primitive times that the very Heathen knew a Christian by it See said they how they love one another Tertull. And see said the Christians of them How they bate one another Is it not a great dishonour to our Lord and Master that we cast off this Livery so that now the very Heathen may say of us as then Christians said of them See what differences what discords are amongst them Had we many Lords to serve no wonder if we differed for no man can serve two Masters Mat. 6.24 Zeph. 3.9 much lesse many but seeing we have but one Lord to obey let us put one shoulder to his work Fifthly One Faith which is the Soul of our Souls One whether we understand it of the Doctrine of Faith which is beleived called in Athanasius his Confession the Catholique Faith of all Christians or of the Gift of Faith whereby we believe to Justification which Grace is but one and the same in all the Elect 2 Pet. 1.1 2 Pet. 1.1 Tit. 1.4 and therefore called the common Faith Tit. 1.4 for that all Beleivers do by one and the same Faith believe in one and the same Christ As there is but one Church in the Faith so but one Faith in the Church Una fides specie non una numero One Faith in nature not one in number One ratione Objecti which is Christ not one ratione Subjecti For every Believer hath his own Faith Hab. 2.4 Hab. 2.4 Mar. 5.34 And so there are as many Faiths as there are Beleivers We may say of Faiths as of Faces Facies non omnibus una Non diversa tamen One Light many Raies one Fountain many Streams This Faith being but one we should therefore study to keep the unity of it in the bond of Love and so compose our Affections as that we may go out with one heart and one mind in the profession of it We can do nothing saith the Apostle against the truth but for the truth 2 Cor. 13.8 2 Cor. 13.8 So long as there is found agreement in fundamental truths betwixt us and dissenting Brethren it shall be our wisdom to silence our disputes and leave off wranglings about matters meerly notionall and curious But if in case this One Faith which was once for all given to the Saints be resisted by gainsayers then it is our duty to contend for it Jude v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are required Jud. ver 3. and conflict one after another as the word signifies Sixthly One Baptism which is the Seal of the aforesaid Faith The Apostle indeed elsewhere speaks of Baptisms Heb. 6.2 Expâ—ained Heb. 6.2 as if there were more then one but the Apostle there either puts one number for another the Plural for the Singular as we find it â—ometimes put so some conceive Or because certain times were appointed for Baptism as Easter and Whitsontide so others or in regard of the three Immersions that were used in Baptism to signify the Trinity for the party baptized was wont to be three times dipped in the water and therefore he might call it Baptisms or dippings Or else by way of Allusion to the manifold washings or Baptisms under the Law and so by Baptisms is meant that Doctrine which teacheth the cessation of them and the use of one Baptizing only instituted by Christ and so the rest abolished Or else it is to be understood of the Outward and Inward Washing which the Schools call Baptismum Flaminis Fluminis The Baptism of Water and of the Spirit that Washing af Regeneration Tit. 3.5 and the renewing of the holy Ghost Tit. 3.5 The
wherein we differ we should pitty one another pray for one another love one another Polycarpus and Anicetus Bishop of Rome Euseb Eccles Hist lib. 5. c. 23. differed in opinion about Fasting and Observation of daies yet they lived in love as Ireneus witnesseth in a Letter that he sent to Victor Bishop of Rome and withall giveth this Testimony of the Church then and before his time That all such which held contrary Observations did notwithstanding hold fast the Bond of Love and Unity 'T is my Brother Parmenian said Optatius So Calvin of Luther Though Luther call me Devill I will call him Brother esteem as my Brother and the faithful Servant of Christ Without Question this wisdom will keep one Minister from branding another with scandalous names c. and cause them rather as the Ministers of this Association professâ— to bear with one anothers differences that are of a lesse and disputable nature without-making them a ground of Division Sixthly This Wisdom is without Partiality It will not have the Faith of God in respect of Persons Not this to be the Truth because such a man holds it as we fancy Hierom said but he said amisse when he so said that he had rather err with Origen than think the Truth with other men And it was too much for Nicephorus to say That he was as safe in Chrysostom's opinion as he was in the Word of God This is to glory in men 1 Cor. 3.21 which may not be We may trust too much to Antiquity The ancient Fathers and Councils are to be reverenced but not to be confided in we may assent unto them as Ancients but not as Oracles they may have our minds easy and inclinable to their opinions but not fettered and captivated thereunto The best men are but Problematical they speak probabâ—y oftentimes It may bâ— thus or It is likely to be thus It is the Spirit of God in the Holy Scriptures that speaks Dogmatically and Certainly Our dealings and proceedings are appointed to be in Yea and Nay 2 Cor. 1.20 Yea Yea Nay Nay but God's are Yea and Amen We are not then to captivate our Judgments to any one but to be informed by the truth and without respect of Persons to believe the truth and embrace the truth a from the mouth of Christ himself the Author of Truth Seventhly Without Hypocrisy Socrat. Eccles Hist lib. 1. c. 19. 25. not speaking one thing and minding another as did Arrius the Heretick who being called upon to recant his errors and subscribe to the Nicene Creed he craftily to delude Constantine the Emperour gave him in writing a Profession of Faith which he and other of the Clergy that were of his party held which was sound and Orthodox but in his bosome say some he had wrot his own and their damnable Heresies in a Paper and clapping his hand upon his bosome protested before God That that was the Faith which they believed and being afterwaâ—ds called to his Oath about the Truth of that he seemed fainedly to subscribe unto whether or not he believed as he had subscribed he carryed his former paper wherein his own opinion was written under his Arm and laying his hand on the Book swore that as he had written so he believed however he notoriously dissembled and played the Hypocrite seeking by all cunning waies and means to overthrow that Faith which he had subscribed raising up tumults in Alexandria setting the whole City in an Uproar through parts-taking which Perjury and Hypocrisy of his God severely punished for he no sooner was departed out of the Emperour's presence after he had the second time subscribed to the Canons of the Nicene Councill and craftily sworn that he believed as he had written but he was taken with a great Lask and going to the stool voided with his excrements his guts and blood together with the Spleen and Liver gushed out saith Socrates and so he died like a Dog And thus you have heard what an excellent mean divine Wisdom is of Unity and Concord and a preservative against Discord Had we but this what need we more And yet in the Third place Let us if we desire Concord practise the Lesson of Self-Deniall and be good Proficients in that Jer. 45. ult Seekest thou great things for thy self seek them not Augustine and with him almost thirty Bishops besides had learned this Lesson of Self-denial whilst they agreed either to admit partners into their See's or else to lay down their Episcopal Authority for the Unity of the Church Thus they reasoned with themselves Did Christ descend from Heaven into our humane members that we might be made his Members nos de Cathedrâ discendere formidamus and are we afraid to come down from our Sees to prevent division in Christ's Members The like zeal as Ruffinus shews was in Gregory Nazianzen against himself to avoid the troubles of the Church Si propter me est illa tempest as c. If this tempest be by reason of me take me and cast me into the Sea like Jonas and so let this Tempest cease where are those that will thus deny themselves for peace In all our Discords and Contentions in the Church there is too much Self to be seen What was said of Lucilla's faction may be truly said of the Divisions and Fractions that are at this day amongst Ministers Anger bred them Pride fosters them It were easy as one saith if it were not beyond an Auditories patience to derive all our Schisms and Contentions from the Concupiscible or Irascible Appetite and resolve them either into Ambition or Avarice or Pride or Envy Nothing hath more ruined the Church of God corrupted Zeligion overthrown Piety than the Ambition of the Clergy Korah takes it grievously that the Priestly dignity was translated to Aaron Num. 16.1 2. and challengeth Moses therein of partiality as if he had preferred his own Kindred and followed his private Affection rather than God's direction Hence arose a Schism and rent amongst the people by which means much mischief followed Numb 16.1 Diotrephes was ambitious of pre-eminency he affected high place rule and Authority over others 3 Ep. Joh. 9.10 3 Epist Joh. 9.10 and was a great disturber of the Churches quiet Arrius before mentioned being ambitious of a Bishoprick and missing it stirred up so much discord in sowing his tares of Arrianism in the field of God And what a Plague the Ambition of that Popish Prelate hath bin to the Church Who knows not with such Ambitionists the Church hath ever bin pestered which caused Luther to make this prayer A Doctore glorioso à Pastere contentioso liberet Ecclesiam suam Dominus From vain-glorious and contentious Preachers the Lord deliver his Church Covetousnesse 2 Tim. 6.5 That puts to the hand and is a furtherer of our Divisions Some make gain their godlinesse they are the golden Bells and Pomegranates which are upon Aarons
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 onely of them that sin against the Holy Ghost which no private man but onely 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 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 the 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 Mâ—serable Creature to whom wilt thou turn thee Not amongst all the 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 onely 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 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 but oftentimes of those which are inflicted upon others David was greatly displeased because the Lord smore Vzzah with death for so small a fault as he imagined that to be 2 Sam. 6.6 7 8. in