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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91944	The figg-less figg-tree: or, The doome of a barren and unfruitful profession lay'd open. In an exposition upon that parable: a certain man had a figg-tree planted in his vineyard, &c. Luke 13. 6,7,8,9,10. / By Nehemiah Rogers, a minister of the Gospel of Christ.	Rogers, Nehemiah, 1593-1660.	1659 (1659)	Wing R1823; Thomason E973_1; ESTC R203371	458,183	541

shewed to them may be referred Now what requital made they for these mercies they have rebelled against me saith God that is rote up in arms against me as Absolom did against his Father such was their Rebellion as that the ●ike was not to be found in the worst and du●●est sort of Creatures For the Oxe knoweth his Owner and the Asse his Masters crib but Israel doth not know c. ve s 3. Four Epithetes he gives them which loades them sufficiently with gui t. A sinful Nation a People laden with iniquity a seed of evil Doers Children that are Corrupters And lest they may be thought to be overcharged he mentions their Particular Crimes by a Logical gradation of three degrees They have forsaken the Lord They have provoked the Holy one of Israel to anger Thy are gone away backward Such a requital and no better did they then make And the same Prophet yet more excellently and elegantly sets it forth in a song which he made in the behalf of his Beloved Isa 5.1 8. See my Expos on the Strange Vineyard Isa 5.1 8. which I shall here but touch having given a large exposition thereupon Indeed it speaks fully to the point delivered under the Parable of the Vineyard planted in a very fruitful Hill strongly fenced in weeded watched warred pruned and every way well husbanded and cultur'd by the care and cost of the painful Husbandman so that nothing was wanting that was requisite to the fructifying of it Yet after all this paines and cost bestowed it could not be wonn to bring forth any thing but wild and stinking Grapes such was the State and condition of the Church of Israel and Judah for to them it was proposed and applyed vers 7. God had planted them in a very fruitful Land the Land of Promise the plenty and pleasures thereof Deut. 8.7 8 9 11 11 12. we read Deut. 8.7 8 9. 11 11. He fen●ed them from spoyles by his mighty protection his eyes were alwayes upon it and them from the beginning of the ye●r to the end of it Deut. 11.12 this was that kedge which Moses calls the resuge and defence of Israel the sheild of their help and the sword of their glory O●●t 33.28 29. Deut. 33.28 29. He cast out the stones that were in it and cleansed the soyle in driving out the Nations before them the Cananites and Hittites c. Psal 44.2 80 8. Having thus cleansed the soyle Psal 44.2 80 8. he planted it with the choysest plants the seed and posterity of Abraham Isaac Jacob and from amongst them made choyce of the best some to Rule and Govern them some to Teach and Instruct them Psal 78.71 99 6. others to Minister in the House the Lord and every one of them to serve God and benefit the publique in his several place and calling And for the further safety and defence thereof He built a Tower in the midst thereof not in a corner or by-place of the Vineyard but where it might be most conspicuous and that not onely for the beauty of it but for a Watch and Guard unto it that it might be a defence and preservative to them that were within it By which some understand Jerusalem the great and Metropolitan City of the Jews spoken of Psal 122.1 or as others Psal 122.1 Psal 87.70 the Temple that was builded therein by Solomon Psal 87.70 And that nothing might be wanting in this his Vineyard He sets up a Wine-presse therein that when the grapes were come to their full ripenesse they might be improved to an useful Vintage which may be understood of the Altar in the Temple upon which they were to offer the fruit of their freewill offerings Psal 51.19 Psal 51.19 Or which seemes most probable the Exercise of that godly Discipline in the use thereof the sweet jnyce of holinesse and righteousnesse was wrung out of them under the government of those godly Kings and Princes Priests and Prophets Judges and Captains which the Lord had raised up and placed over them of which we may read at large in the Books of Joshua Judges and the Kings All which being laid together God might justly appeal to their own consciences and make them Judges in the case what could have bin done more to my Vineyard that I have not done vers 4. And now what did God expect from this his Vineyard in liew of all these his favours sh●wed unto it and paines taken with it Surely no other then what every man that p●anteth a Vineyard expects from his plants I looked for grapes vers 2. fruits natural and proper for a Vine But how his expectation was answered the words following shew It brought forth wild rotten and unwholesome grapes He expected Judgment but found Oppression Labruscas uvae putidae Pagnin Righteousnesse but behold a cry the fruit and effect of that venemous fruit of Oppression vers 7. In the rich was found Covetousnesse vers 8. In the Voluptuous willful debauchednesse vers 11. A settled purpose to do evil in the Impenitent vers 18. Impudency and desperate impiety in prophave ones vers 20. Math. 21.33 40. And in their own wayes self conceitednesse vers 21. yea a Gloriation in their ryotous excesse of wickednesse vers 22. Such was the requital which they made to that good God who had so well deserved at their hands And lest we might think that this Ingratitu ●e was to be sound onely in the Israelitish Vineyard our blessed Saviour transfers these things to us who live under the Gospel and to our use in another Parable wherein he alludeth unto this former Math. 21.33 40. There was a Certain Houshoulder which planted a Vineyard and hedged it round bout c. The same Ingratitude is to be found amongst us that was amongst them yea in a higher degree we beat his Servants that he sends to us for his Rent kill one stone another nor have we spared his own Son whom he hath s●nt amongst us but have by our wicked hands crucified and slain him yea Acts 2.23 so spirefully are many set against him as that they could find in their hearts to crucifie him again if it lay in their power and make him a mocking-stock to all the World by their open prophanesse Heb. 6.6 and shamefull revolt from him Horrible height of Ingratitude Besides these general instances many particulars might be mentioned whereby the tru●h delivered might be confirmed 1 Sam 1.15 17 18 19. 2 Sam. 12.7 8. 2 Chron. 32.26 Luk. 17.18 as in Saul 1 Sam. 15.17 18 19. David 2 Sam. 12.7 8 and in good Hezekiah 2 Chron. 32.26 all these are charged with Ingratitude in not rendring to God according to what they had received And that mentioned by St. Luke 17.18 would not be forgotten Ten Lepers were cleansed and but one of them found that returned thanks to God and he a Stranger A Samaritane He onely

of Heaven Mat. 24.36 Secondly All that God is ple●sed to make known is not made known to any one man but so much of his Counsel as is fitting for him to know the best know but in part The Familiarity that God had with Elisha was great and yet the Shunamite's losse was concealed from him which he was not ashamed to consesse 2 King 4.27 Nathan was deceived 2 King 4.27 1 Sam. 7.3 in his approving of David's purpose to build God an House 2 Sam. 7.3 the Spirit of Prophesy rests not alwaies on the Prophets Thirdly Nor doth God reveal to All alike That may be revealed to a Babe or Suckling which is concealed from the more judicious Elisha the Servant knew something that was hid from Elijah his Master even whilst Elijah was upon the very threshold of Heaven he knew not that God had revealed his departure to Elisha and thence it was that be would so gladly have shaken him off at Gilgal at Bethel and at Jericho 2 King 2.2 3. And this God doth for two Principal Reasons First to maintain his own Prerogative And Secondly 2 King 2.2 3. 2 Cor. 12.7 For his Servants Humiliation lest they should be exalted above measure through abundance of Revelations In naturall Revelations the greater Wit and deeper Judgment carries it but in divine in the Revelations of God the favour of his choyce swaies all and not the power of our Apprehensions Let me now give you the Grounds or Reasons of our proposed Doctrine before I put it to Use One Reason why God makes known his mind unto his Dressers concerning his proceedings with his People Reas may be this To maintain his Servants Honour and Dignity and that the World may see in what credit and esteem they are with God notwithstanding they are despised and contemned in the world We are made saith the Apostle 1 Cor. 4.13 1 Cor. 4.13 Trap. in loc as the filth of the World or as the Word may be rendred the Sweepings of the World or as the dirt that is scraped saith a good Expositor from off the Pavement thereof and we are the off scouring of all things to this day The Dung-cart saith another that goes through the City into which every one brings and casts his filth But albeit they are thus in the World's eye yet they are otherwise in God's they are a sweet savour unto him 1 Cor. 2.16 And God is pleased to give the World to understand by this his dealing with them that they are both of his Court and Councell Secondly These Dressers are near to God they are his Secretaries and evermore at his Elbow as we use to say of some Attendants upon great Personages they are his Chaplains in Ordinary and have more frequent converse with him than other men As the Lord liveth 1 King 18.15 before whom I stand saith the Prophet Elijah to Obadiah 1 King 18.15 I call you not servants saith our Saviour to his Disciples for the servant indeed doth not alwayes know what the Master doth but I have called you Friends for all things that I have heard of my Father Joh. 15.15 Haec pro amicitiâ nostrâ non occultavi Tiber. John 21.20 Colos 2.3 Amb. in Psal 118. I have made known unto you John 15.15 that is all things requisite to your Salvation I have imparted to you as to my Friends And Friends as you know will discover their secrets unto their Friends yea they are Bosome-Friends as St. John was who leaned upon Christ's breast John 21.20 Now the bosome of Christ is the treasure of Wisdom that wherein all the treasure of Wisdom and Knowledge lay hid Those breasts saith Ambrose did John suck those profound Mysteryes and Secrets wherewith his Writings are more enriched than the Writings of any other of the Apostles saith Beda Had he not had that free accesse to Christ's breasts Beda in Evang. Joh. he had not bin acquainted with those Secrets Those hidden and Heavenly Mysteryes made known to him above the rest he had out of the bosome of Jesus So Gods Ministers having more converse with God then other and being his Friends and bosome Friends cannot but be acquainted with more of the mind and will of God then others ordinarily are Thirdly God acquaints his Ministers with his mind that they may make known to others what He makes known to them The Visible Sun casteth a more Radiant and bright Beam upon Pearle or Glasse that reflecteth it again then it doth upon gross and obscure bodies that dead the Rayes thereof So the Sun of Righteousnesse casteth the fairest lustre upon that Calling Jer. 36.2 7. which most of all illustrateth his glory Thus God willeth Jeremiah to take a Role of a Book and write therein all the words that he told him concerning Israel and Judah and acquaint them therewith which he did accordingly Jer. 36.2 7. The like did Ezekiel Cap. 3.17 so the rest of the Prophets St. Paul shamed not to declare unto the Church of Ephesus the whole Counsel of God Ezek. 3.17 Act. 20.26 27. Vers 30. Vers 35. Acts 20.26 27. He ceased not to warn them Night and Day with teares vers 30. shewed them all things that were necessary for them to know vers 35. Who is so fit to make known the Kings mind as the King's Ambassador Fourthly God acquaints these especially with his mind concerning his Vines Figg-Trees for that they are tender hearted are loath with Hagar to see the death and ruine of any Ismael Gen. 21.16 God is willing to be prevented He had rather use the pruning book then the Axe and therefore expostulates with his Dresser that he might be moved and entreated to be sparing in the execution of his Judgments And this was one chief reason why he had parley with the Dresser about this Figg-Tree and acquainted him with his purpose before he struck the Stroak that the Dresser might get upon it as it were and save it from the Axe as Zacheus did the wild Figg-Tree which grew on the way-side whereon he climbed and in so doing preserved it from the curse which other barren Figg-Trees met with Christ could not curse it when he saw such fruit upon it as he was Thus of the Reasons Now for the Use Use 1 We that are Ministers should walk worthy of this high honour wherewith we are dignified In that our Lord and Master is pleased to acquaint us with more of His mind then He doth ordinarily to others What manner of persons ought we to be Surely He expects more holinesse and faithfulnesse in us then he doth in others we must endeavour to walk somewhat answerably to such great a mercy and behave our selves as those who converse much with God The more we converse with God the brighter should our faces shine As did the face of Moses after he had bin in the Mount with God Exod. 34.29 Exod. 34.29 To be with our selves saith

Sentence denounced now follows the Intercession that was made for it And he Answering said unto him Text. Ver. 8.9 Lord let it alone this year also till I shall digg about it and dung it And if it bear fruit well and if not then after that thou shalt cut it down Which words contain an humble Request for the suspending of that heavy Judgment before denounced against that fruitless unprofitable Figg-Tree wherein we shall speak of the Persons and then of the Petition it self But before I come to speak of either particularly I shall commend unto you one General but not unprofitable Note from the Copulative or Connexion And No sooner had the Lord of the Vineyard complained to the Dresser of the unprofitablenesse of this Figg-Tree the Jewish Synagogue and Nation and threatned the destruction of it but the Dresser steps in and with humble prayers and supplications speaks in the behalf of it Thence we gather When God falls to complaining and threatning Doct. It is high time for such as have any Interest in God to fall to praying God 's threatning times should be our praying times When God complained to Moses of Israel's wickednesse and threatned their destruction for their stiff neckednesse Exod. 32.7 Exod. 32.7 11. Num. 14.12 13. 16.45 46. Moses presently fell to praying and interceding for them ver 11. c. The like we find Numb 14.12 13. 16.45 46. Thus that good King Josiah when he heard from reading the Book of the Law what great wrath was kindled against the People for their sins to make them a desolation and a curse he rent his clothes 2 King 22.19 and his heart melted and he humbled himself before the Lord and wept exceedingly as we read 2 King 22.19 that God's wrath might be averted and turned away from the People And when the destruction of Jerusalem was revealed to Ezekiel by a Vision his heart was so affected therewith that he falls down upon his face cryes unto the Lord for them and expostulates with the Lord on their behalf Ezek. 9.8 Ah! Lord God wilt thou destroy all the residue of Israel in pouring out all thy fury upon Jerusalem Ezek. 9.8 God's threatnings are not causlesse Reas 1 nor groundlesse as before you have heard of his Judgments Amos 3.4 Explained Will a Lyon roar in the Forrest when he hath no prey will a young Lyon cry out of his denn if he have taken nothing saith the Prophet Amos. 3.4 As if he should say that is not the usuall manner of them but when they have gotten some prey or are ready to take it then they roar to their fellows and call them in to partake of it No more will the Lord denounce his fearful Judgments against a people but where there is just matter of their sins to be avenged Exod. 32.14 Deut. 9.19 2 King 22.19 20. Gen. 19.20 Gen. 18.31 Secondly This course is neither fruitlesse nor succeslesse Upon the earnest Prayer of Moses the Lord changed his mind from the evill that he intended against his People Exod. 32.14 Deut. 9.19 The Prayer of Josiah God heard and spared the People a long time 2 King 22.19 20. Lot prevailed by his Prayer for one City Gen. 19.20 And Abraham for five Gen. 18.32 Great things have been obtained from God for a sinful People upon the Prayers of his Servants This is farther declared in that excellent Prayer which Solomon made 1 King 1 King 8. 8. and instance is brought in sundry particulars to confirm the truth of the Poynt God never yet threatned any Judgment against a Land or Nation or Particular Person but faithfull and fervent Prayer hath either averted it or deferred it abated it or sweerned it and so far it hath been successful if not for others yet prayer hath returned into the bosomes of those who have prayed to their comfort But are not God's threatnings and denunciations of absolute determination and sure accomplishment Jer. 7.16 Ezek. 14.14 Object Num. 23.19 1 Sam. 15.29 Resp Jer. 7.16 Ezek. 14.14 2 Cor. 1.19 20. Gen. 2.17 If so to what purpose is prayer his Resolutions being unalterable For resolving this doubt First Know The threatnings and denunciations of God's Judgments are either Absolute or Conditionall If Absolute then they are irrevocable and must take effect but if Conditionall then they may be changed and altered That Denunciation that concerned the eating of the forbidden Fruit In the day that thou catest thereof thou shalt surely dy Gen. 2.17 was Absolute and not to be revoked Had Adam prayed all his life time that he might not dy but return to his former condition yet that Sentence from God had not been reversed And that threatning of God Num. 20.12 against Moses and Aaron that they should not enter into the Land of Canaan proved to be so Numb 20.12 It was Absolute albeit Moses understood it Conditionally and therefore besough● the Lord that he might go over Jordan into the good Land but the Lord was wroth with him and would not hear him Let it suffice thee saith God and speak no more unto me of this matter Deut. 3.26 Deut. 3.26 And as Absolute and peremptory was the threatning by Nathan from the Lord unto David concerning his Child The Child shall surely dy 2 Sam. 2.14 David's hope was 2 Sam. 2.14 that the threatning was but Conditionall and therefore with fasting weeping and prayer he besought the Lord for it but the Sen●ence was not to be reversed the C●ild dyed When the Creatour's Decree shall either by Revelation or Event be made certainly known unto the Creature then must there be a total recesse and falling off from the use of the means to effect it So was it with David in forbearing to pray or mourn any more for the Child after that he saw that the denunciation was absolute The like did Jeremiah for albeit we read that he mourned for the People after that God had forbad him to pray for them and prayed in other cases for them yet he obeyed God therein not praying against their Captivity any more But we have no such Inhibition as Jeremiah had and the Lord 's Absolute decree being hid from us so long as a Nation hath Being we ought not to cease praying Other threatnings and denunciations are Conditionall and not so Absolute but that they admit of an Intervention of Prayer Repentance and Amendment of life The Condition is sometimes Expressed as Jer. 18.7 8. Such a Nation Jer. 18.7 8 such a Kingdom I will pluck up I will pull down I will destroy But say that Nation turns from their evill wayes then God reverseth that Sentence I will not pull down I will not destroy it The like we have Ezek. 33.14 15. Ezek. 33.14 15. The wicked man shall surely dy But that wicked man repents of his sins and turns from evill And then God reverseth his Sentence He shall surely live and not dy

wherein we differ we should pitty one another pray for one another love one another Polycarpus and Anicetus Bishop of Rome Euseb Eccles Hist lib. 5. c. 23. differed in opinion about Fasting and Observation of daies yet they lived in love as Ireneus witnesseth in a Letter that he sent to Victor Bishop of Rome and withall giveth this Testimony of the Church then and before his time That all such which held contrary Observations did notwithstanding hold fast the Bond of Love and Unity 'T is my Brother Parmenian said Optatius So Calvin of Luther Though Luther call me Devill I will call him Brother esteem as my Brother and the faithful Servant of Christ Without Question this wisdom will keep one Minister from branding another with scandalous names c. and cause them rather as the Ministers of this Association profess● to bear with one anothers differences that are of a lesse and disputable nature without-making them a ground of Division Sixthly This Wisdom is without Partiality It will not have the Faith of God in respect of Persons Not this to be the Truth because such a man holds it as we fancy Hierom said but he said amisse when he so said that he had rather err with Origen than think the Truth with other men And it was too much for Nicephorus to say That he was as safe in Chrysostom's opinion as he was in the Word of God This is to glory in men 1 Cor. 3.21 which may not be We may trust too much to Antiquity The ancient Fathers and Councils are to be reverenced but not to be confided in we may assent unto them as Ancients but not as Oracles they may have our minds easy and inclinable to their opinions but not fettered and captivated thereunto The best men are but Problematical they speak probab●y oftentimes It may b● thus or It is likely to be thus It is the Spirit of God in the Holy Scriptures that speaks Dogmatically and Certainly Our dealings and proceedings are appointed to be in Yea and Nay 2 Cor. 1.20 Yea Yea Nay Nay but God's are Yea and Amen We are not then to captivate our Judgments to any one but to be informed by the truth and without respect of Persons to believe the truth and embrace the truth a from the mouth of Christ himself the Author of Truth Seventhly Without Hypocrisy Socrat. Eccles Hist lib. 1. c. 19. 25. not speaking one thing and minding another as did Arrius the Heretick who being called upon to recant his errors and subscribe to the Nicene Creed he craftily to delude Constantine the Emperour gave him in writing a Profession of Faith which he and other of the Clergy that were of his party held which was sound and Orthodox but in his bosome say some he had wrot his own and their damnable Heresies in a Paper and clapping his hand upon his bosome protested before God That that was the Faith which they believed and being afterwa●ds called to his Oath about the Truth of that he seemed fainedly to subscribe unto whether or not he believed as he had subscribed he carryed his former paper wherein his own opinion was written under his Arm and laying his hand on the Book swore that as he had written so he believed however he notoriously dissembled and played the Hypocrite seeking by all cunning waies and means to overthrow that Faith which he had subscribed raising up tumults in Alexandria setting the whole City in an Uproar through parts-taking which Perjury and Hypocrisy of his God severely punished for he no sooner was departed out of the Emperour's presence after he had the second time subscribed to the Canons of the Nicene Councill and craftily sworn that he believed as he had written but he was taken with a great Lask and going to the stool voided with his excrements his guts and blood together with the Spleen and Liver gushed out saith Socrates and so he died like a Dog And thus you have heard what an excellent mean divine Wisdom is of Unity and Concord and a preservative against Discord Had we but this what need we more And yet in the Third place Let us if we desire Concord practise the Lesson of Self-Deniall and be good Proficients in that Jer. 45. ult Seekest thou great things for thy self seek them not Augustine and with him almost thirty Bishops besides had learned this Lesson of Self-denial whilst they agreed either to admit partners into their See's or else to lay down their Episcopal Authority for the Unity of the Church Thus they reasoned with themselves Did Christ descend from Heaven into our humane members that we might be made his Members nos de Cathedrâ discendere formidamus and are we afraid to come down from our Sees to prevent division in Christ's Members The like zeal as Ruffinus shews was in Gregory Nazianzen against himself to avoid the troubles of the Church Si propter me est illa tempest as c. If this tempest be by reason of me take me and cast me into the Sea like Jonas and so let this Tempest cease where are those that will thus deny themselves for peace In all our Discords and Contentions in the Church there is too much Self to be seen What was said of Lucilla's faction may be truly said of the Divisions and Fractions that are at this day amongst Ministers Anger bred them Pride fosters them It were easy as one saith if it were not beyond an Auditories patience to derive all our Schisms and Contentions from the Concupiscible or Irascible Appetite and resolve them either into Ambition or Avarice or Pride or Envy Nothing hath more ruined the Church of God corrupted Zeligion overthrown Piety than the Ambition of the Clergy Korah takes it grievously that the Priestly dignity was translated to Aaron Num. 16.1 2. and challengeth Moses therein of partiality as if he had preferred his own Kindred and followed his private Affection rather than God's direction Hence arose a Schism and rent amongst the people by which means much mischief followed Numb 16.1 Diotrephes was ambitious of pre-eminency he affected high place rule and Authority over others 3 Ep. Joh. 9.10 3 Epist Joh. 9.10 and was a great disturber of the Churches quiet Arrius before mentioned being ambitious of a Bishoprick and missing it stirred up so much discord in sowing his tares of Arrianism in the field of God And what a Plague the Ambition of that Popish Prelate hath bin to the Church Who knows not with such Ambitionists the Church hath ever bin pestered which caused Luther to make this prayer A Doctore glorioso à Pastere contentioso liberet Ecclesiam suam Dominus From vain-glorious and contentious Preachers the Lord deliver his Church Covetousnesse 2 Tim. 6.5 That puts to the hand and is a furtherer of our Divisions Some make gain their godlinesse they are the golden Bells and Pomegranates which are upon Aarons