of her Children Math. 11.19 and she is justified by them Math. 11.19 when they shew forth the fruits of it in their carriage which fruits are laid down by St. James 3.17 to be these Jam 3.17 First Chastity or Purity That is pure which is without mixture and so understanding it it suffers not Light to be mixt with Darknesse Truth with Error Superstition with Religion these cannot stand together 2 Cor. 2.17 2 Cor. 2.17 We are not saith the Apostle as many who corrupt the Word of God the word is taken from Hucksters or deceitful Vintners who mixe their Commodities We do not Huckster it it still retains a pure and chaste mind in out Breasts and pure affections in our Hearts to the Truth so â—hat it will not suffer us to admit of any error or do any thing against the Truth but for the Truth Unity without Verity is no better then Conspiracy if it be joyned with falshood it is not Chastity but execrable Adultery saith Cyprian Hence was it that such care was had in the Primitive times to maintain the Truth and not give way to the smallest Errors where the consequence might prove great In the Councel of Chalcedon there arose a difference about one little word a Monosyllable the question was about Ex and In. The Heretiques condemned then confessed Christ to be ex duabus naturis composed of two natures at first but not to be in duabus naturis not to consist of two natures after and for that In they were thrust out In the Councel of Nice the difference was lesse one would think about a little letter a man would think it but a small difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was but one letter a small Iota and yet as Theodoret witnesseth right Believers could not be brought Parva non sunt parva ex quibus magna proveniunt Damasc Joh. 17.3 either to admit the one or omit the other Nothing is to be neglected as little from which great things may arise So for the placeing of words what difference hath bin and is as betwixt sola fides and fides sola nay very pointings may alter the case as John 17.3 The Arrians in making the Comma after onely would seclude the Attribute the true God from the Son and Holy Ghost It is not Chastity of spirit to have our minds corrupted 2 Cor. 11.3 from the simplicity that is in Christ 2 Cor. 11.3 Corruption in Judgement is the most dangerous corruption of all other Mr. Hild. on Psal 51. worse then corruption in manners saith a grave Divine as the Leprosie in the head was of all other Leprosies the most dangerous and destructive Levit. 13.44 The Priest shall pronounce him utterly unclean his plague is in his head Levit. 13.44 had the Leprosie bin in the hand or feet even that had made him unclean but being in the head he is utterly unclean saith the Text. Secondly Peaceablenesse is a second fruit that proceeds from wisdom from above it causeth us to flye strife and contention what may be and if it be possible to have peace with all men Abraham being indued with this wisdom Rom. 12.18 Gen. 13.8 9. being provoked by Lot's Herdsmen desired Lot that there might be no falling out betwixt them for that they were Brethren and for peace-sake divided the Land and gave Lot the choyce to take which hand he would This will prevail with us to silence our own private opinions if we perceive they tend to the disturbance of the peace of the Church according to the Apostles Ru e Rom. 14 22. Hast thou faith have it to thy self Rom. 14.22 Explained thy particular and private perswasion of the Liberty of all dayes and free use of the Creatures and other things of an indifferent nature keep private to thy self and do not divulge thy opinions they not being absolutely necessary to Salvation whereby the peace of the Church may be troubled and the consciences of others perplexed Better an unnecessary truth should be lost than the publique peace disturbed and the unity of the Church lost The advice of the Trent-Historian is Sometimes to yield to the imperfections of others Hist Trent p. 62. and for pitty to accommodate to that which in rigour is not due yet in equity convenient Thirdly Meeknesse and Gentlenesse is another branch of that Wisdom that comes from above This meeknesse of wisdom will give a Charitable censure of other mens sayings and actions and take things not in the worst but in the best sense it shuns all bitternesse of contention about differences in our reasoning about them If we reason one with another it will cause us to do it in a Brotherly manner and to follow the Truth in Love Ephes 4.1 5. It removes groundlesse jealousies and suspitions Eph. 4.1 5. which we are apt to have one of another which is the cause of many needlesse distempers amongst us and hath bin It will cause us to lay aside all odious Names and Words of Reproach which serve onely to provoke and engender strifes We should sooner be re-united if these new-born Names of Independent and Presbyterian did not keep us at such a distance saith one that knowes much Fourthly Tractablenesse or easinesse to be intreated It causeth a man to hearken to advice and counsel and reverently to yield to Reason and submit to the Judgement of Superious The spirit of the Prophets is subject to the Prophets 1 Cor. 14.32 saith the Apostle 1 Cor. 14.32 Those who reach are subject to the scanning and examining of other Teachers whether their doctrines be sound and good and so to submit to their censure and judgement There are those who will persist in their own conceits and fancies albeit they have no sound ground nor sufficient reason nor evident proof to induce them to their false perswasions yet they will still hold them albeit all the Ministers in the World be contrarily minded These want this Wisdom which is from above which causeth us to be tractable and not willful Fifthly It is full of mercy and good fruits whereby deeds of Charity seem not to be meant for they are not the Subject of that discourse but Mercy towards them that are out of the way and err from the Truth Those who are wise will pitty such and mercifully seek to reduce them to rights by all means of Humanity and Love so Rom. 14.1 2 3. Rom. 14.1 2 3. 14.1 2 3. There must be no despising of him that is weak but a receiving of him in Love If there be difference in Judgment yet should not this sever us in our Affections though they err and cannot see the truth in many matters as we think we do yet God hath received them to mercy and they may be God's dear Children and faithful servants as well as we our selves agreeing in Fundamentals Till the Lord clear those truths to us
destroyed If we consider this Judgment in reference to all barren and unfruitful Christians now living under the Gospel our Saviour John 15.6 doth excellently set it forth Joh. 15.6 If a man abide not in me that is if he be onely professedly in me and bears not fruit or else revolts from me He is cast forth as a brauch and is withered and men gather them and cast them into the fire and they are burned Where observe these degrees of a barren professors ruine First they are cast out Secondly upon that they wither Thirdly upon their withering they are gathered or bound up together Fourthly upon their gathering they are cast into the fire Fifthly being cast into the fire they are burned up and consumed First Heb. 6.8 They are cast out and rejected This is it St. Paul speaks of Heb. 6.8 that which bears Thornes and Bryars is rejected as the Husbandman gives over labouring a piece of barren ground that will take no mending This casting forth is either by God or Men God casts such forth two wayes First Subtrahendo by withholding the means that should do such a man good Isa 5.5 6. Amos 8.11 Hos 4.14 Isa 1.5 Gen. 6.3 whether Outward as his Word and Ordinances Isa 5.5 6. Amos 8.11 Hos 4.14 He will prune them no more bestow no more labour upon them And Isa 1.5 Why should you be smitten any more Or Inward withholding from them his special grace and favour His Spirit shall no longer strive with them Gen. 6.3 that is by those checks and knocks which in former times they had and which accompanyed the preachings and pains of my Servants which I have sent unto them Isa 6.10 Math. 13. So Isa 6.10 Math. 13. applyed to them Secondly Tradendo by giving such a one up so that he will own him no more Psal 81.12 Rom. 1.24 2 Cor 4.4 Rev. 22.11 when God come to give a man up either to himself as Psal 81.12 and Rom. 1.24 or to Sathan to be farther blinded as 2 Cor. 4.4 this is a Fearful kind of casting forth then God seems to say of such a one Abeat perâ—at profundant perdat let him go on and perish He that is filthy let him be more filthy then it follows that a man will be filled with all manner of unrighteousnesse Rom. 1.28 29. as the beggar is with Vermine So Rom. 1.28 29. when the Fense is broken down all Beasts will come in and every base lust will be a Commoner in that â—eart Thus God casts forth such barren and unfruiful branches And as God casts them forth so they come to be cast out by men even by the Church and Members of it sometimes more publiquely as when a man falling into some grosse and vitious course of life is cast out of the Visible Church and delivered up to Sathan by the censure of excommunication as 1 Cor. 5.5 1 Tim. 1.20 This is a soare censure 1 Cor. 5.5 1 Tim. 1.20 and the soarest that the Church can inflict as formerly hath bin shewed you Then man is left to be a lodge for Devils Then lusts and all wastful sins enter into the heart till such a one be restored again by true Repentance Sometimes more secretly and privately they are cast ouâ— of the hearts of Gods people and that two wayes first when they desire not the acquaintance of such a fruitlesse and barren branch They delight not in his company but shun it rather as St. John did the company of Cerinthus in the Bath 1 Cor. 5.11 2 Thes 3.14 or as one doth the company of an infected person With such a one eat not saith the Apostle have no company with him that he may be ashamed This is a very sad and uncomfortable kind of casting forth especially if it be general Secondly When they are cast out of their prayers God locking up the hearts of his Children so that they do not so much as remember them or withdrawing the spirit of prayer from his Children so as that they cannot heartily solicite God on their behalf albeit they are desired God seeming to say to his Children as he saith by his Prophet Hos 4.4 Let none reprove them Hos 4.4 so Let none pray for them 1 Sam. 16.1 Jer. 7.16 Thus God forbad Samuel to pray for Saul 1 Sam. 16.1 and so Jeremiah for the Jewes Jer. 7.16 We have not the like Inhibition nor may we forbear to pray for any particular person unlesse we are sure he hath finned against the Holy Ghost yet God withholdeth the spirit of prayer many times so that the godly cannot pray heartily for a dissembling professor And this is the first degree of the barren Christian's doom whereby it is executed the casting of him forth both by God and Man The second degree mentioned by our Saviour is withering and this must needs follow upon the former for how can that branch but wither that receives no Life or Sap from Him that gives the life of sap to all So the stony ground Luke 8.6 Luke 8.6 withered away because it lacked moysture This withering is Three fold First They wither in their Judgments whereas they had their minds in some measure enlightned to see and acknowledge the Truth of Religion distaste Errors discern acknowledge and approve that which is the Truth in Jesus Christ Heb. 6.4 Now they fall away from that Truth they have professed unto another Gospel as did the Galathians Gal. 1.6 and with Hymenaeus and Phileâ—us err concerning the Faith Gal. 1.6 2 Tim. 2.18 1 Tim. 2.18 They held the Truth concerning the Resurrection but they fell from that Truth saying the Resurrection was past already and so destroyed the Faith of many Secondly They wither in their Affections falling away from their first love Rev. 2.4 as did the Church of Ephesus Rev. 2.4 and the Church of Galatia whom the Apostle upbraideth for that strange coolnesse in their affections to his Person and Ministery whereas at the first their zeal was such as that they were willing to pull out their eyes to do Him service Gal. 4 15 18. Gal. 4.15 18 They withered in respect of that zeal and fervency of spirit for God and goodnesse that formerly they had As old men that are withering grow cold and chilly and abate of their heat and vigour which formerly they had in their strength and youth They have not that appetite to the word nor delight in the society of the Saints as in former times They can well disgest what formerly they could not and content themselves in an indifferent neutrality and frame themselves to such a formality as will best comply with the times and no further Thirdly They wither in their Practise as did the Galathians before mentioned Chap. 3.3 they began in the spirit but did end in the flesh Gal. 3.3 they ran well for a time but gave over obeying of the Truth Gal. 5.7 Chap.
without doubt all do Sometimes of things improbable 1 Joh. 2.1 if not impossible as Math. 16.26 If he shall gain the whole World Math. 16.26 a thing very unlikely But here it is spoken Doubtfully yet supposing a Possibility If it bear fruit well Suppositio nihil ponit in esse He comes with an If and doth not absolutely conclude it yet he hopes the best It is possible it may be so and probably it will be so after his farther pains taken with it and God's patience in for bearing it it may bear fruit So then Where the Dresser's diligence accompanies the Owner's Patience Doct. there is hope even of the most barren Figg-Tree Such as have lived a long time unprofitably and unfruitfully are not hopelesse so long as God is patient and the Minister diligent in doing of his Duty Three years this Figg-Tree had stood in the Vineyard and no shew nor sign of Fruit in all that time yet the fourth year there is some hope if God would be pleased to let it stand and the Dresser take pains in Husbanding of it else to what purpose did the Dresser make Intercession for it Many of those Jews who heard Christ preach frequently and saw the Miracles which he wrought yet continued barren all the time the whole three years of Christs Ministration yet their case was not desperate for the fourth year through God's patience and the Apostles diligence many of them were converted upon two Sermons that St. Peter preached many of them that heard the word believed and the number of them was about five thousand Acts. 4.4 Acts 4.4 It cannot be imagined but that many of these if not most had heard the powerful Sermons of Christ many times before which may be gathered by that we read Luke 19.48 Luke 19.48 21 38. 21 38. All the People that is great multitudes in a manner all saith the Evangelist came to the Temple to hear him and were very attentive St. Paul had long lived a Pharisee before his Calling all which time he was not without the means for he had heard St. Stephen disputing against the Libertines and Cyrenians Act. 6.9 7.58 Act. 8.1 3. Acts 6.9 and that excellent Sermon which he preached Chap. 7. he was present at as appears by that we read ver 58. and yet he remained still a Pharisee and a bloody Persecutor of the Church Act. 8.1 3. Yet after this he was deeply humbled and converted and of a persecuting Saul became a preaching Paul and was so richly loaden with the fruits of Holiness as that he came not behind the best and fruitfullest Figg-Tree in the Vineyard of the Lord. And that Parable which we have Mat. 20.6 may make for the Confirmation of the Poynt delivered Mat. 20.6 At the eleventh hour of the day some were found standing idle in the Market and were called as well as others at the third the sixth and 9th hour There is a saying Nullum Tempus occurrit Regi Reas no time excludes the King's Plea It is true in this Case Preachers must call at all times God calls at any time No time can be prescribed against him The Wind bloweth where it listeth Such is the Work of the Spirit Joh. 3.8 John 3.8 Conversion depends wholly upon God's good Will and Pleasure Of his own Will he begets us by the Word of Truth James 1.18 The Word is the Instrument of our Regeneration not Physicall but Morall Jam. 1.18 as if the power to regenerate were included in the Word read or preached as vertue to heal is in a Medicine therefore all are not regenerated that are partakers of the means But it is a Morall Instrument for it pleaseth God to use it in this Work and to joyn the powerful working of his Spirit with it as in the next Poynt shall be more fully declared And it is a good sign that God hath some to call and bring home to himself in that place that he giveth or continueth the means unto Acts 18.9 Act. 18.9 10. 13. But that it may appear that the Blessing is from him he is pleased to take his own time for making the means effectuall Should all God's Elect profit by the means so soon as ever they injoy them the Glory of the Work would either be ascribed to the means or to some good inclination that is in our selves and not unto the Lord. Use 1 From hence we that are Dressers in God's Vineyard may receive great encouragement to hold on in our Ministerial labours albeit we see little good wrought in our People for the present we digg and dung one year yea the second year yea the third but those Trees we take pains withal receive no mending They thrust away Grace and Mercy offered as it were with both hands will not be reclaimed from their sinful courses yet may we not judge their Case desperate or conceive them to be past hope Aug. in â—sal 55. Augustine speaks excellently to this purpose Noli dicere Do not say What will God ever mend such a man so wicked so perverâ—e Noli desperare Do not despaire look to Him to whom thou prayest thou seest the greatnesse of the Disease thou seest not the power of the Physitian still let us go on with our work and follow that diligently In all labour saith Solomon there is profit Pro. 14.23 Prov. 14.23 It is a Plant that will prosper in any soyle a Seed that takes in any ground for God hath given labour and our Labour more especially this Blessing to encrease and multiply Our labour in the work of the Ministry shall not be lost a Blessing first or last will certainly attend it This the Sons of that Husbandman found true who being told by their Father lying on his death-bed that he had left store of Gold buried under ground in his Vineyard fell after his death to digging delving about the Vines in hope to find out the Treasure and albeit they found not what they looked for yet by stirring the Earth about the Roots of the Vines they gained a great Vintage that year beyond expectation Thus it falls out in the labours and travels of our Calling Albeit alwaies we meet not with that profit which we expect yet by our constant pains and diligence we shall so manure the hearts of some of our hearers as that in the end we shall find a fruitful Crop to our endlesse comfort both in the Salvation of their and our own Souls 1 Tim. 4.16 In so doing thou shalt both save thy self and them that hear thee 1 Tim. 4.16 Wherefore Harken we to the Counsel that Solomon gives In the Morning sow thy Seed Eccl. 11.6 and in the Evening with-hold not thy hand for thou knowest not whether shall prosper either this or that or whether both shall be alike good Eccles 11.6 Preach we in our young Age preach in old we know not in what Age of
good through his blessing becoming means to draw his Elect nearer to the chiefest good yea let God's Judgments go as high as they can in this World in Plaguing of the wicked Etsi novum videtur quod dicere volo saith Origen dicam tamen Though it be-strange that I will say I will say it Etiam bonitas Dei est qui dicitur furor ejus that which we call the anger of God the wrath of God the Fury of God is the goodnesse of God Luther goes yet higher Hell it self is full of God and the chief good no lesse then Heaven for the Justice of God which shines forth in the damnation of the wicked is God himself and God is the chiefest good And thus much of the Objections made against the Doctrine delivered Let me now shew you the Grounds of it Reas 1 First God is the first and supream cause of all and all second causes are subordinate unto him and but inferiour means to work his Will and in their subordinate operations they are but in the nature of Instruments to the first cause And however there is in Nature a concatenation and linking of Causes together whereby inferiour Causes are subordinate one to another yet so as that all hold their subordination unto God who is the first and principal Cause Hos 2.21 22. I will hear the Heavens saith God and the Heavens shall hear the Earth Hos 2.21 22. and the Earth shall hear the Corn and the Wine and the Oyle and they shall hear Jezreel Man standeth in need of food food is not provided without the help of the Earth the Earth is not fruitful without the Dew of Heaven the Heavens cannot send their rain without God's appoyntment So that he is the principal Cause and first Mover who sets all inferiour means on Work one Creature stands in need of another and depends upon one anothers help none of them can help or work without the next cause to which it is subordinate but all depends upon God he hears them all and by that vertue which they receive from him the first and chief Cause they have all their vertue and efficacy without which they could do nothing In regard whereof all the Effects and Actions of secundary causes are not so properly the effects of them as of that cause which is fiâ—st and principal As the Scribe is more properly sayd to write than the pen which he writeth with and the Workman to do the work rather then the tools which he useth as his Instruments in doing of the Work So the Lord Who is the chief Agent and first Mover in all Actions may more fitly and properly be sayd to effect and bring things to passe then any inferiour or subordinate Cause they being but his Instruments that he works by Who ever then may have a hand in afflicting and punishing of us they are but Instruments as the Rod or Axe in his hand to effect his good will and pleasure he it is that works by them Reas 2 Secondly To revenge is God's Prerogative Three things he reserves to himself The glory of Works and Actions the Judgment of Secrets and the Revenge of Injuries saith one And he saith no more then what the Scripture saith in so saying For it is written Vengeance is mine and I will repay saith the Lord Rom. 12.19 Where we see Rom. 12.19 1st God's Challenge Vengeance is mine 2ly His Execution of it I will Repay 3ly His Subscription of his great name thereunto saith the Lord. And that this is the Lords true Act and Deed and a Faithful Copy out of the Original St. Paul the Register of God's Holy Spirit gives witnesse with Scriptum est It is written And so we find it Deut. 32.35 Deut. 32.35 God sometimes may send us our payment by the hand of the Ministers of the Word Who have Vengeance in a readinesse against all disobedience 2 Cor. 10.6 which Vengeance is spiritual saith the Apostle 2 Cor. 10.6 and mighty through God to the pulling down of strong holds verse 6. And is to be understood especially of the threatnings and denunciations of God's Judgments against offenders but the Execution is left to God for that we know He will repay and in his own time fullfil And sometimes that Vengeance is Corporal reaching but the Body which is partly inflicted by his substitutes the Magistrate or other Messengers of his wrath Rom. 13.4 Rom. 13.4 And partly referred to the Lords own hand immediately to inflict Particularly in this Life and Generally at the last great Day of Vengeance 2 Thes 1.8 Whether Vengeance taken 2 Thes 1.8 be mediate or immediate upon Body or Soul or both We know him that hath sayd Vengeance is mine Heb. 10.13 and I will recompence saith the Lord Heb. 10.13 Reas 3 Lastly Every good thing is of God so teacheth St. James 1.17 Jam. 1.17 Now if every punishment be a good thing though not simply in it self and in its own nature but as it is a just work and having a good end as before hath bin shewed we must needs conclude that it hath God for the Authour whoever be the Instrument But this is a Poynt that needs not so much evident Demonstration as serious Consideration and right and seasonable Application which now we fall upon Use 1 From this that hath bin delivered of God's being the principal Author and Efficient of those evils which do befall us They of the Church of Rome would make the World believe that we of the Reformed Church make God to be the Author of sin and that the Adultery of David Treason of Judas c. by our Doctrine were the proper work of God which is a Devilish slander that they cast upon us This we say that in a sinful Action there are two things Actio and Actionis irrectitudo there is an Entity Being or Action and there is of that Entity Being or Action a crookednesse obliquity or naughtinesse which is Actionis Malitia as they call it unlawfulnesse transgression pravity that in every such action is contained Prim. Secun Quest 71. Art 6. Conclus Quest 79. Art 2. Conclus Act. 17.28 And so Aquinas himself doth teach us to distinguish and illustrates the same in a lame legg wherein are two qualities ability to go but inability to go upright the going and stirring that it hath is from the virtue that moveth it from God Almighty in whom we live move and have our beeing But the lamenesse and debility of the legg belongeth to another Cause Distortion Crookedness or some other Impotency in the legg it self So the action or motion it self in every evil action is from a good Author but the evil in the action from a bad Author even from the impure fountain of man's corrupt heart whose imaginations are evil and onely evil continually But our Church hath bin justified by her Children sufficiently in this poynt I passe it Use 2 There are
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
to be made of Wit Invention and Art these are the good gifts of God which may be used and expressed in Similitudes Allusions Proverbs Parables c. for the hearts of all are not so sanctified that their ears need not to be delighted we have to do with some of quiesie Stomacks with others of dull Capacities with some who must be entised and allured with a baite of Eloquence and industry of pritty and witty Sentences and Simile's as some terme them The Israelites were willed to borrow of the Aegyptians jewels of gold and jewels of silver to the end that they should offer them to God for the use of the Ark and not to make a golden Calf of So may we make use of humane Arts and Sciences for the furthering of us in the work of the Ministery but we may not make Idols of them nor secretly seek to be worshipped in them and by them this i◠a robbing God of his honour and the Scriptures of their Excellency The highest Preferment that Art and Wit can aspire unto is to be handmaids to Divinity nor may they in their attendance on her exceed in their dresse and flaunt it too much These general Rules observed God's servants may after the example of their Lord and Master warrantably use their liberty in the discharge of the work of their calling not onely barely and nakedly to propound Doctrine but by Parables Similitudes Allegories and the like to exemplifie and illustrate what they have propounde for their peoples profit Object Math. 13.13 But Was it not in Judgment that Christ spake by Parables unto the people Parables may aptly be resembled to the Cloud that led the Israelites Resp lightsome to the good they are and very usefull but to the wicked they are dark and keep them from seeing what belongs unto their peace When God shall take away as sometimes he may from the most illuminate Teacher clearnesse and perspicuity of expression so that he proves obscure and hard to be understood the Hearers should see the hand of God in it and rather accuse their own impiety then the Preacher's inability Or if truths plainly delivered and clearly illustrated by Comparisons and Similitudes be no more understood by us then if they had been spoken in a strange Language unto us if we hear plain Doctrines as Parables as did Ezekiel's Auditors him and many in these daies us who notwithstanding the clear light of the Gospell shining out in such glorious means remain ignorant this is a singular Judgment of God upon us 2 Cor. 4.4 and a soare punishment of our unthankfulnesse in shutting our eyes against the light of the Gospell sent unto us Nor can a more fearfull Sentence be uttered in this life against a man Dr. Taylor on the Parable of the Sower saith a holy and reverend Divine than to have it said as Christ said of some Omnia ipsis in Parabolis fieri All is spoken to them in Parables But although it be in Judgment to the wicked to be thus spoken unto yet it is in mercy to the godly as our Saviour shews Math. 13.11 Sacra Velamina Dion Areopag Mat. 13.11 For albeit Parables are truly called Sacred Vails yet when the Vail is drawn and the Parable unfolded and the shell crackt the Kernell proves most sweet and the light most beautifull and pleasant to a spirituall eye I shall give you a most remarkable Instance mentioned by Reverend Beza in the story of the life and conversion of Galeacius Caracciolus an Italian Marquess in the Kingdom of Naples and Nephew to Paul the V. This Galeacius being perswaded by one Caeserta to hear Peter Martyr preach who was then a publique Reader a◠Naples upon his motion went yet not so much for any desire that he had to learn as moved and tickled with a curious humour to hear so famous a man as then Peter Martyr was accounted A◠which time he was preaching on St. Paul's first Epistle to the Corinthians and as he was shewing the weaknesse and deceitfulnesse of humane Reason in judging of spirituall things as likewise the power and efficacy of the Word of God in those men in whom the Lord worketh by his Spirit he amongst other things used this Similitude If a man walking in a large place see afar off Men and Women dancing together and hear no sound of Instrument he will judge them to be mad or at least foolish but if he comes nearer to them and perceives their order and hears their Musick and marks their measures and their courses he will then be of another mind and not onely take delight in seeing them but feel a desire in himself to bear them company and daunce with them even the same said Peter Martyr betides many men who when they behold in others a suddain and great change in their looks apparell behaviour and whole course of life at the first sight they impure it to melancholy or some other foolish humour but when they look more narrowly into the matter and begin to hear and perceive the Harmony and sweet consent of God's Spirit and his Word in them by the joynt power of which two this change was made and wrought which before they accounted folly then they change their opinion of them and first of all begin to like them and that change in them and afterwards feel in themselves a desire and motion to imitate them and to be of the number of such men who forsaking the world and her vanities do think that they ought to reform their lives by the Rule of the Gospel that so they may come to true and sound holiness This Comparison so wrought upon that Marquesse that through God's goodnesse and the gratious assistance of his blessed Spirit from that very houre he resolved with himself as he told many times his friends more carefully to restrain his Affections from following the vain delights and pleasures of the world as before be had done and to set his mind on those things which made after true happinesse which accordingly he did And thus was his conversion wrought B B. Abbot in Jon. Lect. 30. Plus movent figuratè dicta Aug. Epist 19. ad Jan. at least his sanctification furthered by this Similitude Indeed no kind of saying nor way of teaching conveys the truth with more delight to the understanding works more on the Affections sooner strikes the Will more helps the Memory leavs a deeper impression with a feeling conceit than this Parabolicall and Similitudinary way of preaching doth God reckons it for a favour that he used Similitudes to his People by the Ministry of his Prophers Hos 12.10 Hos 12.10 And it will aggravate our sin as it did theirs if we profit not by such a manner of preaching And thus we have done with the Preface or Introduction to the Parable Now we come to the Parable it self propounded by our Saviour A certain man had a Figg-Tree planted in his
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
Figg-leaves will not hide your shame nor will they be able were they as bigg as Targets as Pliny saith the leaves of the Indian Figg-Tree are to bear off that showre of wrath which shall one day fall upon the heads of all barren and fruitless Professors Lastly Others there are that bring forth fruit as well as buds and leaves and yet their fruit shall not be accepted First For that it not naturall and kindly fruit but degenerate In the Creation every seed and plant brought fruit after its kind so it is in the Regeneration Gen. 1.12 Phil. 1.27 3.20 Rom. 16.2 Ephes 5.3 Gal. 5.19 good Trees bring forth fruit answerable to the Stock wherein they are engrafted and the sap they thence receive and the Profession that they make but these men walk after the lusts of the Gentiles and bring forth the fruits of the flesh such as those mentioned Gal. 5.19 no manner of way answering to the seed that hath bin sowen in them by the Ministery of the Word which they have heard and the doctrine which they have bin taught Secondly Say it be fruit of a better kind yet it is not seasonable fruit It may be that they are ten or twenty years in Blooming so long before they come to any good Resolution to leave their vitious wayes and courses and then they trust to latter springs and showrs for the perfecting and ripening of it and so neglecting the due season of fruit it happens that with Esau Heb. 12.16 17. they find no place for Repentance though they seek it carefully with teares Thirdly Their fruit is not sound fruit but rotten at the coare however it be goodly and fair to look upon like those Apple Trees in Assyria of which Solinus writes the fruit whereof is as yellow as Gold but being toucht is rotten or like the Apples of Sodom beautiful to the eye but being touched they fall to Cindars zealous they seem outwardly when they are cold at heart or else lukewarm Their aimes and ends in all their devotions is Self like that Cardinal Wolsey who layd a fair Foundation for a good Work but his Ego et Rex meus marr'd all the Structure he sought to raise his own honour and reputation by the Ruine of his Soveraign's dignity Such was the fruit the Pharisees of old bare Math. 6. and such is the fruit of Papists at this day who seek themselves in thinking to merit by their good works at the hands of God Fourthly their fruit is not fair it is shrivelled up either in some few duties of the first Table as Hearing Reading Praying c. but in the duties of the second Table they are very tardy Isa 58 3 5 6. Math. 23.14 Isa 58.3 5 6. So the Pharisees made long prayers and under that pretence devoured up Widdows houses Math. 23.14 and such is the fruit of all Hypocrites Or else they are observant in the duties of the second Table with neglect of of the first Math. 23.23 as Math. 23.23 and such is the fruit of the Civilian and moral man Fifthly Their fruit is not lasting it holds good for the Summer season of prosperity but when the Winter of Adversity and Persecution comes Luke 8.13 it sayles Luke 8.13 And such is the fruit of the Temporary Believer and Time-serving Christian his fruit lasts not all the year not during term of Life when as a good Figg-Tree is never without some Figgs hanging on the tender boughes Winter nor Summer A good Christian like the Palm Tree spoken of Psal 92.12 Ps 92.12 grows fat and flourishing even in old age Let these and all such other be advised not to flatter themselvs nor suffer themselvs by vain pretences to be undone It is not a fair blossome a green leaf nor Fruit of outward Profession externall reformation common illumination or any of the like Nature that will satisfy God's expectation he looks for fruit and good fruit too from every Figg-Tree and at your hands he will require it Use 2 Wherefore Be exhorted to be fruitful Christians that you may answer God's expectation Let your Fruit be the fruit of Righteousnesse Phil. 1.11 fruit unto Holinesse Rom. 6.22 fruit unto God Rom. 7.4 that is to the Glory and Praise of God and such as he will accept of Now that this Use may be the more profitable I shall acquaint you with three particulars First with the Properties or Qualifications of that fruit that shall find acceptance Secondly with the means that must be used for the producing of fruit so qualified Thirdly with the motives that may stir us up to the bringing forth of such fruit Of each of these briefly and in order That our Fruit may be rightly qualified and so accepted care must be had of the Quality and Quantity of them For the Quality they must be Good both in respect of Substance and Circumstance For Substance they must be good quoad fontem and quoad finem They must proceed from a good Fountain the Spirit of God and aime at a right end the Glory of God The Fountain must be good They must be the fruits of the Spirit and proceed from the Spirit Gal. 5.22 Gal. 5.22 Semen naturae non consurgit in fâ—uctum Gratiae Joh. 6.3 To bring forth good fruits more than Nature is required Natural abilities be they never so excellent no nor moral principles be they never so eminent are sufficient hereunto A Tree must live before it bear fruit and it is the Spirit that quickneth and to prevent deceit herein for many pretend the Spirit who have it not care must be had that what we do be warranted by the Word Joh. 3.21 if it answers not the Rule it proceeds not from the Spirit of God but from a deluding Spirit and cannot be good Joh. 3.21 Rom. 14.23 As the Fountain must be good so must the End be that we aime aâ— It is not colour nor juice that distinguisheth a Crab from an Apple but the relish The End of an Action is that which giveth relish unto an action The Vltimate End is the Glory of God Ephes 1.12 Israel was counted an empty Vine for that it brought forth fruit unto it self Eph. 1.12 Hos 10.1 Hos 10.1 albeit Secondarily both our Own and our Neighbour's good is to be respected By our fruitfulnesse our Neighbour must be edifyed our own faith and thankfulnesse testified our high Calling in Christ answered Sin and Judgment diverted Heaven and Happinesse in the end obtained As Substance so Circumstance must be respected in the fruit we beat and that 1. Of Person or Calling 2. Of Time 3. Of Place It must be Our own Fruit Psal 1.3 Besides the fruit which is of a General kind Psal 1.3 and grows upon every Tree of God's planting and upon every Branch that is grafted in the true Vine as Love Joy Peace and the rest mentioned Gal. 5.22 there is a more speciall and particular Fruit
Judg. 9.10 which every Tree must bring forth according to its kind As the Olive Tree hath its fatnesse the Figg Tree his sweetnesse The Vine his Wine that cheareth God and man So every Christian hath his proper fruit whereby he must be known in that Calling wherein God hath set him A King saith Austin serveth God after one sort as he is a man Aug. Epist 50. after another sort as he is a King As he is a Man he serveth him by living faithfully as he is a King by making Lawes for the keeping of his Subjects in peace and tranquility And so it may be said of God's whole Houshold and Family each one oweth a service to God after one sort in the generall fruit of holynesse and after another in the proper fruits of our particular Callings and Stations Whence it is that that may be good in one that is not in another as appears by two remarkable Instances 2 Sam. 6.6 Num. 18.3 1 Chro. 13.10 The one of Uzzah who it is likely out of good intent put his hand to the Ark to stay it when it tottered and was like to fall This was not his Fruit none might touch the Ark but the Levites onely therefore God was displeased with it and smote him for it so that he dyed presently before the Lord 1 Chron. 13.10 The other Instance is in King Vzziah who went into the Temple to burn Incense upon the Altar of Incense 2 Chro. 26.16 This was not his Fruit it appertained not to him to do it but to the Priests the Sons of Aaron as Azariah told him Ver. 18. 2 Chron. 26.18 and therefore it made not for his honour for he was immediately struck with Leprosy which appeared in his forehead to his shame Ver. 19.20 insomuch that he was thereupon thrust out of the Temple for a Leper It is not enough then that our works are such as beseem Repentance in the general but they must be such as have a due respect unto the performance of those things which we are called unto in our Repentance Isa 1.16 17. Luk. 4.12 13 14. Isa 1.16 17. Luk. 4.12 13 14. As it must be proper fruit so it must be seasonable It is said of the godly man that he bringeth forth his fruit in his season Psal 1.3 Eccl. 3.11 Pro. 25.11 Psal 1.3 Every thing is beautifull in its season A word spoke much more deed done in due season is like Apples of Gold with pictures of Silver Prov. 25.11 Then is our Fruit ripe pleasant profitable and acceptable when it is well timed for want of this it rotts and putrifies as doth the untimely fruit of all Hypocrites Nor may the Place be altogether neglected For as King Theodorick speaketh in Cassiodore Aptum est omne boâ—â—â— locis suis et laudabilia quaque sordescunt nisi congrnâ sede potiantur Cassio lib. 5. Var. 22. Joh. 2.14 15. every good thing is proper in its place and all things praise-worthy lose their commendation unlesse they do injoy their proper seat Buying and selling is good but not in the Temple as appears Joh. 2.14.15 Those Buyers and Sellers of Sheep and Oxen and Mony changers did no other then what might lawfully be done in providing Sacrifices ready for those who came from farr and in exchanging Gold for Silver great pieces for smaller strange coyne for mony current in that place Their fault was that they did all this in the Temple and encroached upon a place consecrated to God which they prophaned with their merchandise in which regard Christ whipt them â—ut like Doggs and that upon this ground Isa 56.7 Mat. 21.13 my House shall be called a House of Prayer And thus you see of what Quality our Fruit must be that it may be accepted Now for the Quantity of it our Fruit must be full the want of this was objected to the Church of Sardis Revel 3.2 Rev. 3.2 And St. Paul's prayer on the Philippians behalf was that they might be filled with the fruits of Righteousnesse Phil. 1.11 Phil. 1.11 Now our fruits may be said to be full when like that Tree of Life mentioned Rev. 22.2 Cant. 7.13 Revel 22.2 we bear twelve manner of Fruits and as we read in Cant. 7.13 all kind of sweet Fruits old an new when we manifest in our lives every grace of the Spirit as well as any and make conscience of every Christian duty as well as of any when every member of the Body power and faculty of the soul Jam. 3.17 is laden with Fruit no branch empty Jam. 3.17 Secondly When our Fruits are answerable to the means and cost bestowed on us The want of this was blamed in the Hebrews Heb. 5.12 Cap. 5.12 Of which more hereafter Thirdly When our works are finished they they are full Act. 9.36 Till then they are not ripe nor have they attained to perfect fulnesse Acts 9.36 And thus much of the first Patricular I propounded Now to the second the Meanes that must be used that the Fruit we bear may be thus Qualified and so First Get to be engrafted into a lively stock that is into Christ He is the Noble Stock into which all the Plants of Paradise must be set and engrafted Rom. 7.4 Colos 2.7 Joh. 15.4 Numb 17.8 Luke 23.39 43. Rom. 7.4 Colos 2.7 without him we can do nothing John 15.4 but being once set in Him were we as dry as Aarons withered Rod we shall presently be charged into a flourishing and fruitful Tree as was the Thief converted on the Crosse Luke 23.39 43. Who no sooner took hold on Christ but presently became another man manifesting the fruits of his engrafting in believing confessing giving testimony of Christ's Innocency reproving his fellow Offender for his Blasphemy He is his own accuser and humbly desireth to be remembred in mercy Secondly Earnestly beg the spirit of God whereby the sap may be conveyed from the Root Rom 8.9 Eph. 2.22 Rom. 8.11 Eph 3.16 1 Thes 5.23 into every branch without it we can have no communion with Chrst Rom. 8.9 Ephes 2.22 by it we shall be quickened Rom. 8.11 and strenghened to every good work and action Ephe. 3.16 Sanctified throughout in body in soul and in spirit 1. Thes 5.23 If the Clouds be full they will powre forth Rain upon the Earth saith Solomon Eccles 11.3 So it a man be thus enriched with the spirit of grace he cannot but be fruitful Eccles 11.3 For as Christ and his Spirit are not sundred so cannot the Spirit be sundred from the fruits of the Spirit which are those mentioned Love Joy Peace Gal. 5.22.23 Long-suffering c. Now by fervent and faithful prayer unto God the Spirit may be obtained Luke 11.13 being accompanied with careful and conscionable hearing of the word Luke 11.13 Act. 10.44 Acts 10.44 Thirdly Look that there be store of suckers and feeders about the Root these
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
10.15 he found them in a desart Land and in the wast howling Wildernesse that is Jacob's posterity whom he found and was present with in the desert Wildernesse a place of howling of wild beasts where were no Inhabitants no dwelling City no food to sustain them Psal 107.4 5. Jer. 2.6 there God found them Answ in loc that is provided for them and sufficed their necessities so the Greek translate it and so the word is used Numb 11.22 This mercy Moses had put them in mind of before Deut. 8.15 Ps 136.16 Deut. 8.15 and David remembers Psal 136.16 He instructed him and that both by his word and works or by his Law and Spirit as Neh. 9.13 20. He kept him as the Apple of his Eye Neh. 9.13 20. that is wi h all diligent care and love the Apple of the Eye being the tenderest piece of the renderest part keep me saith David as the Apple of thine Eye Psal 17.8 Zach. 2.8 Psal 17.8 that is with all care and ten ernesse so God doth his people as we read Zach. 2.8 The Grace and favour of God towards this people is set forth by an exceâ—lent Allegory ver 11 12. As an Eagle stirreth up hor nest fluttereth over her young spreadeth abroad her wings beareth them on her wings so the Lord alone did lead him c. He stirred up this people with his word and promises as the Eagle doth her nest that is her young ones with her cry and that whilst they slept in their â—n in the Land of Aegypt as is decclared by the Prophet Ezekiel Ezek. 20.5 6 7. Gen. 1.2 20.5 6 7. he fluttered over them as the Eagle doth over her young by the motion of his blessed Spirit in their hearts So the word is used Gen. 1.2 the Spirit of God moved or fluttered upon the face of the waters He spread abroad his Wings hovered and covered them with his divine protection as the Eagle doth her young And he took them and did bear them on his wings as the Eagle doth her young and not between her Talons as other birds do saith Munster Munst in schol in loc Exo. 19.4 he was choise and chary of them as Moses shewed Exod. 19.4 securing them from all other enemies who could do them no more hurt then one can do to the young ones of the Eagle when they are upon her wings and she soaring aloft in the aire with them All this did God for them And there was no strange God with him ver 12. neither with this great God to help him nor with Israel to help them He was their onely Leader and did all by his own power and therefore he liked it not that any should share with him in his Glory and service And all this he did for them before they were possess d of that good Land And after that he had brought them unto it and placâ—d them in it he made them ride upon the high places of the Earth ver 13. that is to subdue and triumph over the most defenced and high-walled Cities to riding is sometimes used in Scriptâ—re for conquering and subduing Psal 45.8 Psal 45.4 66.12 Revel 6.2 He blessed them with plenty and aboundance as with the fruits of the field yea he made the most barren places fruitful to them the craggy and stony rocks to yield them delica ies Hony and Oyl and the meat that they did eat was of the best Butter of Kine and Milk of sheep with fat of Lambs c. ver 14. with the fat of Kidneys of Wheat with the very b st of the best And they drank of the best too of the pure blood of the Grape that is of the juice of the Grape which is red coloured like blood so Psal 45.8 and such was the best wine in that Land By these seven things Hony Oyl Butter Milk Fat flesh Fine Bread and Wine under which number all other are comprehended Moses comprehendeth the manifold blessings which the people of Israel enjoyed in that Land Thus every way God deserved well from this people Now what requital did they make to God for all this Jeshurun was fat c. ver 15. that is This my people whom I styled righteous and should have been Jeshurun that is righteous or upright before the Lord abu ed this my bounty and turned my grace into wantonnesse being pamper'd by this my merciful provision kicked with the heel as young Mules which when they have sucked kick the Damm's dugâ— they carried themselves rebelliously against me forsaking God that made them by creating and advancing them yet they forsook his service and lightly esteemed the rock of their salvation Mat. 16.18 that is the mighty God who is a firm foundation to his Church Math. 16.18 Him they lighâ—ly eâ—teemed and foolishly despised and provoked him to jealousy with strange Gods c. ver 16. that is they exceedingly angred him for jealousy is the rage of a man Prov. 6.34 with the service of their Idols Pro. 6.34 Ps 78.18 as the Psalmist hath it Psal 78.18 And indeed in serving them they served Devills and sacrificed to them and not to God ver 17. For what are Idols but Devils 1 Cor. 10.12 1 Cor. 10.20 These were their Gods whom yet they knew not nor their Fathers feared not such Gods were these Idols which they served which could neither do good nor evill as is said of them Jer. 10.5 Thus they were unmindfull of the Rock that begat them 20. Jer. 10.5 and forgat God that formed them ver 18. So before ver 6. In all these respects Moses there sharply rebukes them by way of Interrogation and Question Do you thus requite the Lord c. i. e. with such pride contempt iniquity and impiety this is a woful requiral indeed but thus and no other way did they requite God's love and bounty A like complaint we have of the unthankfulness of this people made by God himself Isa 1.2 5. Explained Isa 1.2 5. Heaven and Earth are summoned to hear it as Moses had done b fore Deut. 32.1 these are called in to bear witnesse God declares against this people puts in his Bill against them for their horrible Ingratitude Shewing first what he had done for them He had adopted them to be his Children who weâ—e by nature Children of wrath as all are and passing by â—l others chosâ—n them to be a peculiar people to himself Exod. 4.22 Secondly he had nourished them when they were young as we read Hos 11.3 I taught Ephraim to go c. and provided for them in Aegypt in the wildernesse of Canaan as we heard in the former Instance Thirdly he had brought them up and made them every way great They had good education under such Laws and Statutes as no people under Heaven had the like Deut. 4.5 9. Rom. 9.4 5. Deut. 4. 5 9. Rom. 9.4 5. And to these three heads all other mercies
march on resolutely You can easily apply it Our discords are the sweerest Musick in the ears of Papists Anabaptists c. they have weakned us strengthned them Sirs said Dion to his contentious souldiers your enemies see your mutinous behaviour pointing to the Castle wherein their enemies were Oh! that we would spend more then a few thoughts upon it our enemies see and are glad to see and make use of what they see in beholding our differences and discords and clap their hands to see us wring ours Highly to be commended were Basil and Eusebius who perceiving the Arrians to improve a difference that was betwixt them to the prejudice of the Orthodox Faith were soon reconciled and united their forces against the common enemy And we read in story that Aristides perceiving the open scandal that was like to arise by reason of the contention sprung up betwixt him and Themistocles he besought him mildly after this manner Sir We both are no mean men in this Commonwealth our dissentions will prove no small offence unto others nor disparagement to our selves Wherefore good Themistocles let us be at one again and if we will strive let us strive who shall exceed the other in Virtue and Love Oh! that there were such a strife between Minister and Minister Such a strife would be our glory Thirdly Unity and concord amongst God's Ministers is very acceptable and pleasing unto God and delights his spirit In the 2 Chron. 5.13 2. Chron. 18. we read that when the Trumpeters and Singers were as one to make one sound to be heard in praysing and thanking the Lord there the House was filled with a Cloud even the House of the Lord God drew near and manifested his gracious presence amongst them And Acts 2.1 11. Divers spake in divers Languages at once Acts 2.1 11. yet all consented in the thing which they spake for all spake the wonderful things of God and then the Spirit of God was amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fell on them and that in the likenesse of cloven tongues not of cloven hearts Thence Interpreters conclude Animarum unio concordia est optima d spositio ad recipâ—endum Spiritum sanctum that unity and concord is the best disposition of the mind for receiving of the holy Ghost But on the other side God is not present with his favour his spirit abides not where discord and dissention is That merry Cardinal intimated as much to his fellows in the Conclave when they could not agree about the choice of the Pope Let us said he untyle the House quia Spiritus sanctus nequit ad nos per tot tecta ingredi because the Holy Ghost cannot get in unto us through so many Tyles Differences and contentions amongst us keeps Gods spirit from us Nay yet more It causeth God to be highly offended with us and to smite us when we agree not that we may be made to agree together A very remarkable passage hereof we read in Socrates great difference and contention did arise betwixt two famous Bishops Socrat. Eccles Hist l. 8. c. 13.17 21. Epiphanius and Chrysostome insomuch that in a rage they parted asunder using some unchristian imprecations I hope said Epiphanius to Chrysostome that thou shall not dye a Bishop and I hope said Chrysostome to Epiphanius that thou shalt not return alive into thine own Country both which fell out accordingly for Eiphanius dyed at Sea as he was returning home and Chrysostome was deprived of his Bishoprick and dyed in exile Many were slain in taking parts the Cathedral Church and Senate House in Constantinople was burned to the ground in persuit of revenge A fearful president of Gods displeasure against the discords of his Servants think how God loathes that which he so severely punisheth Ridley and Hoper could not agree about black and white God made them to agree in red Lastly The after-throes that we put our Mother the Church unto by our Dissentions would be laid to heart Gen. 25.22 Rebeccah finding a strugling in her Womb cryed out Why am I thus So saith the Church Oh! why am I fruitful of Children when they prove such dissenting and diagreeing Children Diens Alexandr Apud Niceph. Time was when it was said by the holyest men that then lived in the Church non minoris esse laudis non scindere Ecclesiam quà m Idolo non sacrificare that it was no lesse praise worthy to abstain from renting the Church then to forbear sacrificing to an Idol These things well considered would without all question work somewhat towards unity and concord between dissenting Brethren whose divisions do cause great thoughts of heart in every faithful Christian who desires to see our Vines and Figg-Trees flourish Judg. 5.15 And provoke them to use all good meanes of reconciliation and hearken to all lawful proposals that may make for peace Now what these meanes are that by Gods Minâ—sters must be used whereby this unity and concord amongst them may be attaine d would be shewed And so besides those general directions before given these particular Rules are very useful First Let us make our peace with God for till that be done no peace can be expected with man Phil. 4.7 9. It is in Judgement that God divides our hearts I will divide them in Jacob Phil. 4.7 9. Gen. 47.7 c. St. Basil lamenting the discord that was in that Church imputes the cause thereof to mens contempt of their Heavenly King As did the troubles of Israel and the Judges arise from this that there was no King in Israel Questionlesse our dissentions are Paenal and Judicial punishments for that willful Rent which hath bin made amongst us and till God be appeased still dissention will abide You may read Zach. 11.4 of two Pastoral Staves Zach. 11.14 wherewith the Flock of God is fed the one is Beauty which signifies safety and protection the covenant made betwixt God and his People the other Bands which signifieth unity and concord amongst God's People Now the Staff Beauty God takes and breaks shewing their wicked dealing with the Covenant of God then Bands cannot hold This is our case it is to be feared our covenants with God have bin violated we have broken the staff Beauty and God in his just judgment breaketh Bands that it holds not Secondly Let our care be to stock our selves well with Heavenly wisdom that Heavenly wisdom which is from above that is with the knowledge of Divine things Such I hope is the Resolution of the associated Ministers of this County as appeares by their agreement Essex We resolve through the grace of Christ to contend daylie to the comprehension of that Ministerial knowledge and wisdome whereby we may understand our way and to study more and strive after that excellent Wisdom and Art of winning Souls c. Indeed we professe our selves to be Wisdom's Schollars yea Wisdom's Children Now Wisdom looks to be justified
his Prophets and Faithfull Servants do by vertue of their Ministerial function Hos 6.5 God will own as done by himself their regular proceedings God will back and make good in due time And these weapons which God hath put into the hands of his Ministers are in a readinesse saith the Apostle to revenge all disobedience that is 1 Cor. 10.6 Enlightned to take just vengeance upon all such persons as after they have professed the Gospel of Christ run out into flagitious courses and bring not forth fruit answerable to the profession which they make of Christ Nor may we doubt but that Vengeance is every whitt as ready in God's hand as in the Minister's mouth Acts 5.5 10. Now who sees not how busie Gods Ministers are in every Congregation with these weapons Who hears not the blows that are given with their Axes and Hammers the fearful denunciations and threatenings that are pronounced against this Land and Nation for her filthy abominations her deadnesse to tennesse and barrennesse Not a Minister that we hear but is chopping at the Root 2 Cor. 14.24 Ezek. 22.2 Psal 36.2 so that it may be truly said we are judged of all and condemned of all and so judged as that we cannot choose but see our hollownâ—sse and rottennesse yet we remain without remorse and blesse our selves in our wicked wayes till our iniquity be found to be hateful and found it will be to be so both by God and Men when the Tree is laid then the unsoundnâ—â—â—e of it will be seen if not before as was Jehoiakims doings and that which was found in him 2 Chron. 26.8 that is say some the marks and prints of his sorceries which was found in his Body after he was dead Nor hath the Ministerial Axe onely bin at work in hacking and hewing at the Root of this English Figg-Tree for so long a time But God himself hath taken the Axe into his own hand as it is his usual manner when his Ministers can do little good with their Axe or grow weary at their work he hath hewed us with his Outward and Temporal Judgments as hath bin shewed you in the former doctrine and needs must he be senslesse and secure that is not sensible hereof For about whose ears do not the Chips flye who hath not in one kind or other felt them and lyen groaning under them yet the Figg-Tree stands but it reels and totters shrewdly it is in a consuming withering and dying condition to every discerning eye both in Judgment Affection and Practise Our Saviour foretelling the destruction of Jerusalem and of the whole State amongst other signes forerunning their ruine gives this for one Many false Prophets shall arise and shall deceive many Math. 24.21 Mat. 24.11 The many Sects and errors that arise in our Church the many new and strange opinions which are held and maintained some of them fantastical others blasphemous all contrary to sound Doctrine is to be esteemed not onely as a just Judgment of God upon us for our contempt of the Gospel 1 Thes 2.11 12. Mr. Tho Fuller in his Serm. preached at Exâ—â—er on â—evel 2.5 and our not retaining the Truth in Love but as a fearful forerunner of a more grievous Judgment approaching even the removing of our Candlestick and taking away the Gospel from us God commonly saith a noted Divine moves the Candle before He removes it the light seem sick and faint before it dyes As in Mines before a damp cometh Candles begin to burn blew as by Instinct mourning their own Funeral before hand And sure y these faâ—se Teachers encreasing as they do will steal away from us the Truth of our Religion as God speaketh of false Prophets Jer. 23.30 before we are aware unlesse we lay faster hold on it then we do Jer. 23.30 for our eyes see that aboundantly verified in a great number of Professors which was foretold of these latter times they have departed from the Faith and given heed to seducing spirits and doctrine of Devils 1 Tim. 4.1 1 Tim. 4.1 they have fallen off from the grounds of sincerity and truth whereof they were once perswaded This makes us more odious to God then many fowle corruptions in life and conversation would do especially where the mind hath bin enlightned with the knowledge of the Truth Hilders com on Psal 41. Lect. 146. Levit. 13.44 Leprosie in the head was of all other Leprosies most dangerous and destructive The Priest shall pronounce him utterly unclean saith the Lord his plague is in his head Levit. 13.44 The Leper was unclean if the Leprosie was in his Hands or Feet but if it were in the Head then he was utterly unclean Many are of opinion that if a man's life and conversation be honest and fair it is no great matter of what Judgment he be in matters of Religion but they are much miâ—taken B. B. Hall Obser 51. Errors of Judgment are more pernitious then errors of Practise albeit lesse regarded The corruption of the mind is the highest degree of corruption that can be that doth not onely defile the Soul and make it loathsome unto God 2 Cor. 11.3 Tim. 1.15 Gal. 3.1 Rom. 1.28 2 Cor. 21.3 Tit. 1.15 but it bewitcheth the Soul Gal. 3.1 and brings us under a most heavy curse Rom. 1.28 which curse thousands in these dayes lye under As there is an evident withering in Judgment so is there in our Affections And this our Saviour joynes with the former Mat. 24.12 The love of many shall wax cold And Math. 24.12 this withering is not to be seen in a few onely here one and there another but it is Epidemical the disease of the whole Nation and every Congâ—â—gaâ—ion in iâ— If ever any Church might be charged as Ephesus was with leaving and forsaking her first Love Rev. 2.4 It is this Church in England which is fallen from that heat and zeal for God and his Tâ—â—th which once it had Time was when it burnt in Spirit against superstition prophanesse Blasphemy Sabbath-breaking Whoredome c. but now the sway of the times hath bin as water cast upon the coals of Englands affections What flocking hath here bin in former times unto the preaching of the Word What inciting and encouraging one another Isa 2.3 Come let us go up to the House of the Lord Isa 2.3 How many miles would men travaile to hear a Sermon how precious was the Gospel in mens esteem But our long enjoyment of it hath made us esteem it lightly and to grow weary of it as Israel did of Manna insomuch that the Cucumbers Numb 12.5 6. and Garlick of Aegypt is preferred before it Time was when our greatest delight seemed to be in the society of the Saints now we affect it not nay we rather disaffect them who are truly godly and look asquint upon them Lastly 2 Tim. 3.5 For our practise that of the Apostle 2
amiably upon thee when thou comest into his presence Doth he vouchsafe to meet thee and cause the light of his Countenance to shine upon thee Doth he speak unto thee as he doth unto his Peace Psal 85.8 Psal 85.8 Doth he not rather hide his face from thee and witâ—draw himself his favour and his loving kindnesse insomuch that thou findest no sweetnesse no comfort in the performance of holy Duties no work of his blessed spirit in quickening strengthning comforting of thee If so thou mayst justly fear that thou art already cast forth and spiritually excommunicated from having fellowship with God from Christ and from the blessed spirit of grace and hast great cause to cry out with David Psal 22.1 My God My God Psal 22.1 Why hast thou forsaken me Again art thou not a withered Christian strangely altered in thy Judgment from what thou wert Thou formerly esteemedst the Church of England to be the true Church of Christ Her Ministers true Ministers lawfully sent and called the Word by them taught thou receivedst as the Word of God himself 1 Thes 2.13 Sacraments by them administred as being of Divine institution not of Humane invention but now it is otherwise with thee Thy Mother whose Womb bare thee and whose papps have given thee suck thou now defamest esteemest Her for a strumpet albeit She be thy Mother Her Servants the Ministers of the Word and Sacraments are in thy account Antichristian the Ordinances but Mens traditions and as much good may be got thou thinkest by the hearing of a Cobler or Tinker in a Stable as by hearing any of these Ministers in a Steeple house as thou termest it Are not thy Affections to holy Dutyes growen cold and chill like David in his old age no heat in them 2 King 1.1 Luke 24.32 Thou Hearest Readest Prayest c. but without aâ—â— Life or Spirit In former times thy spirit did even burn within thee and was stirred up with indignation against Swearing Sabbath-breaking and open prophanesse Now thou art of Gallio's temper Act. 18.17 and art come to a state of Neutrality and canst disgest it well enough to hear and see these yea and greater abominations then these And is there not a manifest withering in thy life and whole conversation Thou seemed'st to be strict in thy wayes now art waxed loose and carelesse Thou wert seemingly careful of sanctifying the Sabbath now all care of that is layd aside as a matter meerly ceremoniall Family Duties wholly omitted if not scorned and derided Thy green leaves are withered so that comparing what thou art to what thou hast bin it may be said of thee what the Disciples said of the Figg-Tree that Christ had cursed Mat. 21.20 Mat. 21.20 Good Lord Master how soon is it withered Lastly Art thou not in the number of those that separatest they self from the publique Assembly and joynest to the society of Seducers Hast thou not bin carryed away with Schism or Heresie or some strange fantastical opinion or other and so art bound up in the same bundle with Sectaries as Anabaptists Quakers Seekers and such like and joyned with them as members of their congregated Churches If thou hast not proceeded so far yet expect that this will follow as a just Judgment of God upon thy withering if thou repent not and after such a faggorting and binding up what can be expected but the fire and such withered and dryed Trees will make the fiercest and hottest fire Nah. 1.10 because they are most seared and as fuell fully dry Nah. 1.10 Vse 3 Wouldst thou then be out of fear of this dreadful Sentence as the Apostle speaking of higher Powers then do that which is good Rom. 13.3 and bring forth the Fruit of a godly Life for this sentence is not a terror to the good and fruitful Christian but to the bad and barren Barrenness of the Womb was ever held amongst the Jews for a Curse and a Reproach For a Curse So Michol was punished for her scoffing as Davids devotion and Abimilech was plagued for taking away Abraham's wife from him 2 Sam. 6.23 so saith the Text the Lord had fast closed up all the Wombs of Abimilechs house because of Sarah Abraham's wife But upon Abrahams prayer God healed Abimilech and his Wife Gen. 20.17 18. and his Mayd-Servants and they bare Children Gen. 20.17 18. Give them O Lord what wilt thou give them give them a miscarrying Womb and dry Breasts Hos 9.14 Explained Paraeus in loc saith the Prophet concerning Ephraim Hos 9.14 which words howbeit they are uttered by way of Intercession and not of Imprecation out of affection to that People and not out of indignation against them he preferring the lesse evil before the greater the miscarrying Womb and dry Breast before the bringing forth of Children and nourishing of them up to Idolatry and slaughter yet it implyes that it was a Judgment to be barren albeit far lesse then that which was foretold by the Prophet that should befall Ephraim that he should bring forth Children unto the murtherer that is they should fall under the hand of a murthering Enemy And as it was esteemed for a Curse amongst them so likewiâ—e it was a shame and a reproach as the Mother of the Baptist intimates in that saying of hers Luk. 1.25 Luke 1.25 Thus hath the Lord dealt with me in the dayes wherein he looked on me to take away my reproach from amongst men albeit since the coming of Christ we have not the same opinion of it nor the same reason But the barrennesse of the Womb is nothing being compared with the Curse and Plague of a dry and barren heart albeit by many lesse respected who being barren can cry out with Rachel Gen. 30.2 Give me Children or else I dye but thorgh the Heart be barren of grace and the life of good works upon which death will inevitably follow there is little or no complaint made of that Hannah bitterly lamented the barrenness of her body 1 Sam. 1.7 insomuch that she did neither eat nor drink nor had she any heart to go up unto the Temple to offer sacrifice how then can any barren soul eat or drink with a merry heart being not onely near unto Cursing as the Apostle speaketh but under it as Damocles one of Dionysius his Parasites was under the glittering Sword which hung over his head only by a bristle of a Horse's upper lip as he sat in the midst of his choysest delicates Heb. 6.8 Solomon tells us that a barren Womb is one of the four things that cryes out Give give and is never satisfied Prov. 30.15 16. I would we could add this as the fifth the barren heart Lord God What wilt thou give me seeing I go Childlesse said Abraham to God Gen. 15.2 Gen. 15.2 The want of that did put his mouth so out of taste that he could relish nothing not his Victory mentioned
Isa 1.14 24 7 13 43 24. Amos 2.13 Mich. 6.3 24 7 13 43 24. Amos 2.13 God complaines of their burthen they are cumbersome unto him he finds a pressure under them he is dishonoured by them and cannot long endure it Sixthly The Dressers of the Vineyard are burthened and cumbered by them Christ the Principal Dresser laments the barrennesse of Jerusalem Luke 19.41 Math. 23.34 Joh. 11.38 Luke 19.41 Math. 23.24 Joh. 11.38 Rom. 9.1 2 10 16. Heb. 13.17 Christ groaned as it seems under the Jews malice And the under-Dressers the Ministers of the Gospel they complain of it Rom. 9.1 2 10 16. Heb. 13.17 They are blamed shamed and discredited by them For as the thriving of the Flock is the glory of the Shepherd and the flourishing and fruitfulnesse of the Trees the praise of the Gardiner so on the contrary when things thrive not under their hands they suffer by it The Cynick spying a Boy unmannerly did strike his Master that did teach him So the Scribes and Pharisees told Christ of his Disciples fault as if it had tended to his Disgrace Thus do men of this Generation they lay the blame of barrennesse upon the Dressers Back as if it were onely their fault that the Tree is unfruitfull And so much let serve for the explication and confirmation of the Point Application followes Use 1 You may from hence be rightly informed who they are at this Day in Court City and Country that are the greatest troublers of Church and State and with whom the Vineyard of the Lord is most cumbred In the Primitive times the Christians were charged with all the troubles and calamities that did befall the people See my Exposition on the Parable of a Friend coming to his Friend at Mid-Night Pag. 239. If Sword Famine or Pestilence were amongst them or that Nilus did not keep her wonted bounds then Christianos ad Leones the Christians were the Cause thereof they must be cast unto the Lyons But this did not begin with them nor with them did it end Let Pharoah be asked the question Who cumbers Aegypt He will tell you that it is this Moses and Aaron the Messengers and Ministers of God they are the Incendiaries and Causes of all these Mutinies and Murmurings in the Kingdome Not Pharaoh nor his Sorcerers they must be over-looked Let Ahab be asked who it was that troubled Israel Exod. 5.4 5. he will tell you strait that it was not Ahab nor the Prophets of Baal but banished Elijah 1 King 18.17 that busie fellow that would be filling Peoples head 's with needlesse fears he it was that troubled all Let Amaziah the high Priest of Bethel be enquired of Who troubles the Court he will tell you that it was not Amaziah nor the flattering Sycophants of Court but Amos the Prophet and such like they conspire against the King's Life Amos 7.19 16. and will be prying into State-affaires nor will the Court be quiet till such be benished the Kings presence and forbid his Chappel Let Haman be demanded who it was that cumbered the Kings Provinces and he shall tell you that the Jews are they a People refractory to all good Laws Esth 3.8 they would not pay their Tax and Tribute nor was it for the King's profit to suffer them to live but for himself and his Comrades they aimed at the filling of his Treasury Ask once more Who troubles the City and you shall have some Rulers and others to wink at themselves and point at Paul and Silas Act. 16.20 and tell you that they are the men that trouble the City yea that turn the World upside down Nor shall some Tertullus be wanting Cap. 17.6 who with much Eloquence and Learning will charge Paul to be a pestilent fellow yea a botch or pestilence it self Acts 24.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a mover of sedition amongst the Jewes throughout the World c. And if you enquire of the Jews concerning the point in hand they will charge Christ himself to be an enemy to Caesar Luke 23.2 forbidding paying of Tribute to him and warn Pilate not to let him go for then he would shew himself no friend to Caesar Joh. 19.20 As it hath bin thus in all Ages so it is now in this last Age of the World Who are most charged as the Authors of our Churches miseries and Nations calamities but those who are most innocent Serpents and Draggons Woolves and Doggs are past-by and the Sheep and Lambs of the Flock Holy and Religious persons they are those that stand charged with England's troubles Oh! that we had more men of Elijah's spirit then the ungodly Ahabs of the World should be told to their faces It is Thou and thy Fathers House that troubles Israel Then should you that are of wicked Religion or of wicked Life 1 King 13.18 heart it with with both your ears that it is for your Idolatryes your Witch-crafts and Adulteries your drunkennesse Whoredoms and Blasphemies your mocking and deriding of godtinesse your despising of God's Ministers and persecuting of his Messengers c. that hath brought all these great evils upon us But albeit there want these in this World that dare tell you this yet there will not be wanting a Judge in another World who shall tell it you and prove it to your consciences that you were the Aehans that troubled Israel and for your so doing God will trouble you Jos 7.25 1 Thes 1.6 and it is a righteous thing with him so to do 2 Thes 1.6 Use 2 In the mean time let all such know as live unprofitably or wickedly and lewdly within the pale of the Church or that bring forth no fruit conducible to the Owners profit and common good of the Vineyard that they are no other than a burthen to the Earth that bears them and cumbersome to all that are about them It were happy if the injury of a wicked Liver could be confined to his own bosome that he only should fare the worse for his sins Ecel 9.18 But it is otherwise One Sinner destroyeth much good Eccles 9. ult Thou art not onely hurtful to thy self that is the least part of thy illness but likewise hurtful to the Place the Town Country City Family where thou inhabitest As Achan was to all Israel For his Trespasse in the accursed thing wrath fell on all the Congregation of Israel That man perished not alone in his Iniquity Jos 22.20 Jos 22.20 He is an ill Member for which all the Body fares the worse All fare the worse for thee Isa 14.20 that are about thee Read Isa 14.20 Thou hast destroyed thy Land and laid it desolate and apply it to thy self It is said of some that they are kind men harmlesse Souls As they do no good so they do no harm to their neighbours and that they are enemies to none but themselves c.
are all unsound and unfaithfull Ministers Mâ—ch 2.3 5.12 â—â—â—k 13.18 19. Tiâ— 1.11 But it is otherwise with such as are Faithful Merchants they are and Wise Merchants too and they desire not to sell you from Christ but to buy you and that for Christ not with feigned words but with their labours vigilancies painfulness prayers This is the price they willingly pay for you and such a Covetousnesse they have after your good and Soul's Salvation Vse 2 But it is a difficult task to perswade the World of this What can God's Ministers say or do but it shall be misconstrued as if they fought themselves therein and had some by-ends of thâ—ir own St. Paul himself could not escape that censure as appeaâ—â— by that which he spâ—â—ks 2 Cor. 12.15 16 17. And therefore be â—â—lls God to witnesse the truth of that which he said â— Coâ— 12. ◠〈◊〉 1â— 25. for their better assurancâ— which haâ— it not been needful questionlesse he would not have done ver 19. Much lesse can God's Ministers in these daies If we command exhort rebuke Ver. 19 as we are commanded 2 Tim. 4.2 Tit. 2.15 then we seek to lord it over God's Heritage and take too much upon us 2 Tim. 4 2. Tit. 2.15 and would bring all in subjection under us If we tell you of that Honour which is due to Ministers 1 Tim. 5.17 both of Countenance and Maintainance then It is in our cause that we speak 1 Tim. 5.17 1 Cor. 9.7 and Who will believe us If they urge that Text 1 Cor. 9.7 c. then they are covetous and seek yours and not you If they call for their own and that in the most peaceable manner that they can and for this end that they may be able to follow their studies and provide for your Souls then they are contentious and covetous when yet it is no Covetousnesse in you to ask for six pence that is owing nor Covetousnesse in you to ask for six pence that is owing nor Covetousnesse in any be his Calling never so mean Tapster Tinker or Cobler to live of his labour And shal the Minister be worldly covetous or troublesome in desiring to live upon his Calling Something we have said before of this and such Coleworts twice sodd will not be easily disgested We passe now from the Generall to the Particular Terms on which he desires this Favour Text. I shall digg about it and dung it By digging and dunging some understand the Use of the Keys of the Church Doctrine and Discipline both Manna and Virga must be in the Ark If either of these be wanting in the Church one of the Principal Pillars will be wanting that should support it An Interpretation that needs not be rejected Others by digging understand the preaching of the Law and by dunging the Gospel By the Law the Roots of the Tree are laid bare and open the cursed estate and condition of a Sinner is discovered and made known and by the glad tydings of the Gospel we are dunged and manured our Roots are cherished and the Tree becomes more fruitfull which Interpretation is preferred For as I conceive the meaning of the Dresser is that he would take more pains in the husbanding of that Tree than formerly leave nothing undone that belonged to his Calling neither in the Legall nor Evangelicall part of his Office In case there had been any neglect in him which hindred the fruitfulnesse of that Figg-Tree he would now amend that fault renew his pains and do any thing within his power that might further the fructifying thereof And upon these terms on his part to be performed he makes that Request that the Figg-Tree might be spared From this that the Dresser of the Vineyard promiseth to digg and dung about the Figg-Tree it may easily be gathered that Good Ministers are great Pains-tokers Their Calling is no Calling of Ease and Idlenâ—sse It is no easy Profession Doct. nor idle Man's Occupation to be a Minister There are four Beasts mentioned Revel 4.6 which stood about the Throne Rev. 4.6 the first was like a Lyon the second like an Oxe or Calf the third had a Face like a Man and the fourth Beast was like a flying Eagle These four Creatures are interpreted by the Ancients to be First and principally the four Evangelists and consequently or by a just and faire accommodation enlarged to all the Ministers of the Gospel Quatuor Animalia sunt Ecclesiae Doctores saith Ambrose All the Qualities of these Creatures must concurr to the Qualification of a faithful Minister He must have the Courage of the Lyon In Leone vis indomabilis such a courage must be in him that neither fears nor hopes should shake his constancy In Bove vis salutaris He is to be an Oxe for labour he may not be so overgrown or stall-fed as that he becomes thereby lazy he must labout at the Plough and plough the right furrow preaching for the saving of Souls and not for the sharpning of Wits In Aquila vis speculatrix He must have like the Eagle both an open Eye not winking at the sins of his People and a piercing Eye being able to look on the Sun to the constant truth of God revealed in the Scriptures In Homine vis rationatrix A genâ—e and perswasive disposition must be in him 2 Cor. â— 20 2 Cor. 5.20 Such a holy gentlenesse and appliablenesse is to be in a Minister Such Qualifications and Endowments must be in him which shew that his Calling is no idle Calling Those many Resemblances that the Spirit of God useth in Scripture to set forth thâ—ir Office and Calling 〈◊〉 2 Cor. 2 9. 〈…〉 2. 〈…〉 6 testifyeth no less They are termed Watchmen Ezâ—k 3.17 Labourers 1 Cor. 3.9 Shepherds John 10.2 Husbandmen 2 Tim. 2.6 Harvest mâ—n Mat. 9.38 Souldiers 2 Tim. 2.5 Fishermen Mat. 4.19 Builders Mat. 9.38 2 Tim. 2.5 Mat. 4.19 1 Cor. 3.11 1 Cor. 3.11 and other such like Now none of these are Callings of Ease and Idleness but of great Labour and Toyle the Minister's is no lesse laborious nay it exceeds In which respect St. Paul questions Ad haec Quis idoneus Who is sufficient for these things 2 Cor. 2.16 2 Cor. 2.16 Let us cast our eyes a little upon the pains of the Dresser mentioned in my Text and it will appear that it is no idle man's Occupation nor easy Vocation whatever the World thinks First He is a Digger and so no Loyterer there is labour and pains in that And is there no labour think you in the work of the Ministry St. Paul speaks of his labours abundant 2 Cor. 11.23 not so much in travelling from place to place as in teaching the People So Gal. 4.11 I am afraid of you Gal. 4.11 1 Tim. 3.1 lest I have bestowed on you my labour in vain So 1 Tim. 31. If any desire the Office of a Bishop he desireth a good work
That a man cannot write in Water is not for want of skill in a Pen-man but in the Unfitnesse and Indisposition of that Element Lay the fault then where it should be layd Thy heart is rotten like a fear block and will not endure the Engraver's or Carver's Tool The Spirit of God may say and God's Ministers may say 2 Cor. 6.12 with the Apostle 2 Cor. 6.12 Thou hast not been straintned in me but thou hast been straitned in thy own bowels I have not been wanting unto thee thou hast been wanting to thine own Soul It is possible for a man to have a goood Game dealt him yet he may lose it by his own bad play as many of you too well know But hath not God promised good successe to the Labours of his Servants to give a blessing to his own Ordinance Object Jer. 23.22 55.9 11. Jer. 23.22 Had they stood in my Counsell they should have turned the People from their evill way So 55.9 11. Besides Christ hath promised his presence and the Spirit 's Assistance to work with us in the faithful discharge of our Ministry Mat. 28.20 Math. 28.20 All this is true and yet the Poynt delivered stands firm Resp For first the Word preached shall never return in vain but do that for which it was sent but it is not alwaies sent to convert but sometimes to harden Isa 6.9 Mat. 13.14 2 Cor. 2.16 Heb. 4.12 Isa 6.9 Math. 13.14 The Gospel hath a double Savour with it a Savour of Life and a Savour of Death A double Edge with it it cuts both waies it kills Corruption or slayes the Soul There is both Thunder and Lightning in it it will break or blast Like the beams of the Sun it ripens that which hangs but it withers that which falls Wax it melts Clay it hardens and it is one and the same power that melts one and hardens the other Secondly Albeit the labour and pains of faithfull Ministers may be unprofitable to some yet not to all onely to such as are lost as the Apostle speaks 2 Cor. 4.4 2 Cor. 4.4 Act. 13.48 To them that are elected it is profitable as Acts 13.48 and that one way or other Isay his Ministry wrought nothing in the Multitude but blindnesse and obstinacy yet Isa 6.13 Rom. 10.16 Act. 17.4 13.48 1 Cor. 3.6 10. there was a Tenth that should return Isa 6.13 And the like upon the Apostles Preaching All believe not Rom. 10.16 yet some did Act. 17.4 13.48 And thus Christ makes good his Promise He will be with his to the end of the World to blesse their labours to some or other and one way or other either for Conversion or Confirmation 1 Cor. 3.6 10. And whose Ministry is not in one kind or other effectual may question their sending or fidelity in dispensing Use 3 Let both Ministers and People be hence exhorted and perswaded in using of the means to seek to God for a Blessing upon the means I will hear the Heavens saith God Hos 2.21 and the Heavens shall hear the Earth and the Earth Jezreel The Earth is the means to bring forth fruit to us the Heavens to make the Earth fruitful by their Influences but yet they must be Petitioners to God before they can exercise that vertue God hath given them for the helping of the Earth 1 Cor. 3.6 So is it in this Case Paul may plant and Apollo may water but it is onely God that must give the encrease for which he will be sought unto both by Heaven and Earth People and Pastor It was not for nothing that Christ being to send forth his Disciples spent a whole Night in Prayer Luk. 6.12 Luk. 6.12 It was for God's Blessing to go along with their Ministry without which it could not be effectual to Conversion As in sayling the hand must be to the Stern and the eye to the Starr so in Preaching and in Hearing use the means but withall look up to God for a Blessing on the means Whatsoever step we set forward upon Jacob's Ladder which conducteth our Souls to blisse Gen. 28.12 13. Aug. Serm. de Temp. Pro. 2.3 5. still Dominus super scalam as St. Austin speaks remember The Lord is above the Ladder above all means whatever let Him be sought unto If thou cryest after Knowledge saith Solomon and liftest up thy Voyce that is prayest earnestly and heartily for Vnderstanding then thou shalt understand the fear of the Lord and find the Knowledge of God Prov. 2.3.5 Use 4 And for us that are Ministers If in case we see little Fruit of all our pains and labours taken with a People we should not be too much discouraged Melancthon when he was a young man and being himself newly converted thought it impossible for his Hearers to withstand the evidence of the Gospel but after he had been a Preacher awhile 't is said of him that he complayned Old Adam was too hard for Young Melancthon It is true 1 Cor. 9 10. Every one that sowes sowes in hope and he that plants plants in hope gladly would they eat of the labour of their hands but if in case they do not yet they may not faint nor give over their Calling Let every faithfull Minister do his endeavour and leave the success to God Not forgetting First That although we have Virtutem vocis yet God reserves unâ—o himself Vocem virtutis we may speak unto the Ear but it is God that speaks unto the heart Teach we may Give we cannot If Rachel be barren Jacob is not God to give her Children Gen. 30.2 Where God hath shut up the Womb and made barren it is not in Man to make fruitfull Secondly There is Cura Officii and Cura Eventús the former belongs to us and not so much the latter as that Parable shews Mark 4.26 27. Mark 4.26 27. August Isa 49.4 2 Cor. 2.15 Whether our People profit by us or not we shall have our Fee As the Barber hath who washeth a Black more Though Israel be not gathered yet we shall be glorious Isa 49.4 and be a sweet Savour unto God in them that perish though our pains be not savoury unto them as well as unto them that are saved 2 Cor. 2.15 Thirdly Let what hath been delivered a little stay our hearts It is not our case alone but the case of God's best Servants which of God's Prophets have not deplored the barrennesse of their Ministry It is some comfort to have fellows in this misery Use 5 And lastly A word of Comfort to those that do profit by the means and get some good by our Ministry These have great cause to fall down and worship with that Convert 1 Cor. 14.25 for you have heard that it is not every ones portion 1 Cor. 24.25 Mat. 11.27 Lord I thank thee saith our Saviour that thou hast hid these things from the wise and prudent of the
scourge Luke 22.51 Joh. 2.15 as we read John 2.15 But whom did he slay or kill This saving and beneficent disposition that was in Christ we ought to imitate the more we can help to save the more like we are to Him that came to save all B. B. Hall Con. in Nov. Test the more destructive we are the more we resemble him who is Abaddon a Murtherer from the beginning It becomes not the mouth of a Minister of the Gospel to be breathing out little else then Fire and Sword pitcht Fields Sieges and slaughter of Brethren We are Shepheards to feed and preserve as much as may be not Roaring Lyons nor Hungry Bears to rend and tear in pieces we should incline rather to mercy then to Justice if we err it is safest to err on that hand It is observed by some and that not impertinently nor unprofitably how that Amen under the Law was answered to the Curses Hugo Card. Deut. 27.15 26. but not to the Blessings as we read Deut. 27.15 26. Every particular Curse must have a several Amen But in the next Chapter where the Blessings follow there is no Amen affixed nor commanded to be affixed to them Deut 28.2 12. But it is otherwise in the Gospel Deut. 28.2 12. To the Blessings there is an Amen but not to the Curses If any man love not the Lord Jesus let him be Anathema Maranatha saith the Apostle 1 Cor. 16.22 A fearful Curse but there is no Amen to that Grace be with all them that love the Lord Jesus in sincerity 1 Cor. 16.22 Eph. 6.24 Ephes 6.24 there is Amen to that and thence we may inferr that that Spirit which was sutable to the time of the Law suits not so well with the times of the Gospel I shall leave this note to your own private meditations and now proceed with the Sentence Thou shalt cut it down We shall take leave to make some little stop Text. and pawse a while upon the manner of Speech it implying somewhat that may be useful for us Bernard upon the Canticles hath this passage Ligatum habent sancti Deum ut non puniat Bern. in Cant. Ser. 30. nisi permiserint ipsi The Saints of God have him so bound that he cannot punish without their permission and leave And so it seems by this manner of speaking which the Dresser useth Then after that thou shalt do it as if till then he should not He would stay his hand a while longer but in case that Tree should continue barren after further pains had bin bestowed on it he would then contentedly give way to the stroak of Justice You see then By fervent prayer God is so â—ver powred as that he cannot presently destroy Doct. The Prayers of God's Servants are as bands wherewith his hands are tyed that he cannot smite And so much the Scripture intimates Isa 64.7 There is none that calleth upon thy Name Isa 64.7 Quasi manu factâ Deum ambiunt orantes Tertul. Apol. Gen. 19.22 32 26. that stirreth up himself to take hold Thee By zealous prayer the Saints are said to take hold on God they manycle as it were his hands lay hold on the Axe and will not suffer him to strike so that he cannot do any thing till they let go As the Angel sayd to Lot I cannot do any thing till thou art gone Gen. 19.22 So Gen. 32.26 c. Let me go saith God to Jacob Behold the great God petitioning to sinful man saith Gregory and that which is yet more Man denying the great God's Petition I will not let thee go saith Jacob he holds him fast and gives not over till he had what he sought The like we find in Exod. 32.10 Let me alone saith God to Moses Why Lord Who lets thee Exod. 32.10 My hands are tyed from executing wrath whilst thy hands Moses are up for mercy His prayers were as it were bands to tye God's hands so that he could not strike O infinite goodnesse of the invincible God to suffer himself to be as conquered by the zealous and fervent prayers of his poor Servants Reas 1 And no marvel For first They come in a powerful and prevailing Name for the Lords sake Dan. 9.17 In Christ's Name they ask Dan. 9.17 Themistocles treated with King Admetus holding the young Prince the Father's darling in his bosome and thereby prevailed So do the Faithful they bring Christ with them when they come into the Fathers presence who is dearer to him then the young Prince was to King Admetus and for his sake he will deny them nothing Joh. 14.14 14 15.16 16 23 24. R v. 2. Zach. 4.6 Râ—m 8.15 26. 2 Sam. 14.19 Ab ipso accipiunt ut contra impetum percussionis ejus opponantur atque ut ita dixerim ab ipsa Deo se erigunt contra ipsum Greg. Mor. lib. 9. c. 12. Jam. 5.16 Math. 15.23 Enlightned John 14.13 14 15 16 16 23 24. Yea his own Name and Glory pleadeth for them For thy Names sake saith David and God cannot forget his own Name Reas 2. Secondly They are assisted by a powerful and prevayling Spiriâ— Zach. 4.6 Rom. 8.15 26. And this Spirit is God's own Spirit which he gives us to pray with Is not the hand of Joab in all this sayd David So is not my Spirit in this saith God The Saints receive from God saith Gregory what they oppose to his blows and as I may say From him it is whereby they lift up themselves against him and whereby they are enabled to resist him So that in wresting with his Saints he wrestles with himself and should deny himself in denying of his Spirit which calls upon him In this respect the Prayer of a Righteous man is sayd to have great strength Jam. 5.16 as the words may be interpreted Reas 3. Thirdly They have a strong Hand or Arm wherewith they do lay hold on God and that is Faith Thus that poor Woman of Canaan wrestled and overcame Mat. 15.23 Many checks and snibs she suffered yet would not be staved off still she cryes Lord help The Disciples reprove her Christ rates her bids her be gone tells her she is little better then a Dogg or Whelp she thanks him for it picks comfort out of that and resolves to play the Dogg's part so that he will be pleased to be the Master If he beats her out at one Door she will come in at the other that she may at least eat the crumms that fall under his Table a Crum of bread should serve her turn let her be a Whelp or any thing so she may find mercy Thus her Faith holds out and gets the Day she goes away with this praise O Woman great is thy Faith and hath what she would Be it unto thee even as thou wilt Faith is a stout and strong grace it conquers Kingdoms Heb. 11. removes Mountaines Heb. 11.33 Math. 16.20 1
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
signification of both which were taught the people in those times that they might learn to put difference betwixt Baptism by the Minister which an Hypocrite may have and the Inward Baptism by the Spirit which Christ bestoweth on his own Elect And that they might be instructed in the nature of the Sacrament and the signification thereof and withall it might be of the Baptism of suffering affliction for the Gospel whereunto the Sacrament of Baptism obligeth The first and the last of these Expositions are most followed but the latter best approved However the Apostle speaks of Baptisms not for that men were often to be baptized as some would have it For as we are born once so baptized but once They were but once circumcised under the Law and we are but once to be baptized in time of the Gospel nor that Christ instituted more Baptisâ—s â—hen one And this one Baâ—tism wherein we are all baâ—tized with water into the Name of Onâ— God Faâ—her Son and Holy Ghost should be a strong motive unto us to live in Unity and godly Love this being one use of Baptism amongst others to distinguish Christians from other Sects 1 Cor. 12.13 and to knit the hearts of Christians together in a holy Communion 1 Cor. 12.13 Seventhly and Lastly One God and Father of all who above all things delighteth in the Unanimity of his Children Mal. 2.10 Have we not all one Father saith Malachy Yes we have Why then dissent and jarr we can we think it a matter pleasing unto God Is it not one of those six things that God hates Pro. 6.19 Discord amongst Brethrens Prov. 6.19 We are Brethren both by the Father and Mother's side and it is a shame for Brechren in nature to be separated in Affection so much more sinful and shameful for those whom Grace hath joyned whom one heavenly Father Faith and Religion hath coupled to be be disunited and make a breach in the Body of Christ Gen 13.8 Let there be no strife between me and thee said Abraham to Lot for we are Brethren The very name of Brotherhood is an Argument of Unity and hath a sweet violence to perswade Abraham could find no such enforcing motive to peace as it Moses used the like Argument to those two Hebrews that were striving together Fall not out said he for ye are Brethren Act. 7.26 And when the Servants of Benhadad observed the word Brother to come from the mouth of Ahab they hastily laid hold on it as an excellent praeparative to the setling of those differences which were betwixt those two Princes 1 King 20.33 1 King 20.33 But how little doth it prevail in these daies We find that true which Solomon speaks by woful experience Pro. 18.19 A Brother offended is harder to be wonn then a strong City and their contentions are like the Bars of a Castle Prov. 18.19 The War that is betwixt spiritual Brethren is almost irreconcileable our dissentions are like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great Gulph spoken in the Gospell through which there is no passage of meeting Let us be earnest with God Luk. 16.26 Ezek. 37.7 that he would shew his power in the compounding of them it is he alone that must do do it the Wind of his Spirit must blow upon these bones before they ever come together To these seven Motives used by the Apostle tending to Unity more might be brought both from the good of it and the ill or discord But I have been somewhat prolix already in this Use but the Usefulnesse thereof may excuse me I have out a word or two to say more and so I shall dismiss the Point If the Church be but One One entire Body made up by the Collection and Aggregation of all the Faithfull Use 3 unto the Unity thereof then it must follow for our comfort that we may claim a right one in another to care one for another pray one for another and have Christian Communion one with another as the naturall Members of the Body have in the the Body In all Church Ordinances and Rites we may claim and Interest for our Salvation 1 Cor. 12. 1 Cor. 3.21.22 In the Gifts of all God's Ministers we have a Right and Title and may as occasion shall be offered make use of them The Priviledges of the Catholique Church the Communion of Saints the Forgiveness of Sins the Resurrection of the Body and Life everlasting all are ours None of us that are of the Body neither Particular Persons nor Particular Congregations are to work as severall divided bodies by themselves but as parts conjoyned to the whole all of us are as in a shop when one servs this Customer another that to bring to the common box and in imploying of our gifts to aim at the good of the body for every one within the Church hath such a Relation unto and dependance upon the Church as parts use to have in respect of the whole which is full of comfort and encouragement being well digested But enough hath been said concerning this speciall property of the Vineyard's Unity Now briefly of the Owner 's peculiar Interest and Propriety therein It is His Vineyard How His Quest Is he the Owner and Possessor of no more but that and the Figg-tree mentioned thereon growing The whole Earth is the Lord's and the fullnesse thereof the round World Resp. Psal 24.1 and they that dwell therein saith the Psalmist Psal 24.1 and yet in regard of the Affection that he bears unto the Church he doth in a manner count himself owner of nothing but this The Church is the peculiar Inheritance of the Lord Doct. Deu. 32.9 Exod. 19.5.6 Isa 46.13 Ezek. 7.20 He doth more respect it that he doth all the World besides The Lord's Portion is his People Jacob is the Lot of his Inheritance saith Moses Deut 32.9 they are his peculiar ones Exod 19.5.6 His Glory Isa 46.13 his Ornament Ezek. 7.20 His Thorne Jer. 4.21 His Diadem Isa 62.3 Jer. 4.21 Isa 6.2 3 4. Reas 1. His Hepthzibah Isa 62.4 his onely delight is in her He hath chosen then from the rest of the World Onely the Lord had a delight in thy Fathers to love them and he chose their seed after them even you above all people as it is this day said Moses to Israell Deut. 10.15 The Lord hath chosen Zion Deut. 10.15 Ps 132.13 14. 1 Pet. 2.9 he hath desired it for his Habitation saith David Psal 132.13 14. Ye are a chosen Generation saith Peter 1 Epist 2.9 God chooseth for his Love and loves for his Choice they are called His by Election He hath purchased his Inheritance with a great price the whole world cost him not so much as his Church did it was bought with blood not as Ahab 1 King 21.15 who purchased Naboth's Vineyard by the cruell shedding of the right owners blood and unjust robbing of the right Possessor of it but by