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
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
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 Now learn a Parable of the Figg-Tree Math. 24.32 LONDON Printed by J. S. for George Sawbridge and are to be sold at the Signe of the Bible on Lud-Gate Hill 1659. THE Epistle Dedicatory To the Worshipful and Religious Gentleman Mr. Thomas Roberts of Little-Braxsted in Essex The Continuation and Encrease of all needfull Blessings in this Life and eternal Life hereafter Good Sir THe Roman Orator tells us Quod exemplo fit jure fieri putamus There are few Writers humane or Divine but they entitle their Labours intended for Publique to some particular Person whom they make choyce of either to Pattonize their Persons and Works in which Case Wisdome directs them to some Learned Mecoenas one of high Place and eminent Parts and Power who is able to shelter them from the malice of carping Momus Or to testifie thankfulnesse for some special benefit received and in that Case discretion guides them to pitch their thoughts on some singular Benefactor The Community of the Act may plead an Immunity for my Action in going the common road of Writters Yet I close not with those who crave Protection there is no need of that for if it be Truth that I Preach and Print it is God's and needs no other Protector If it be Error all the Powers under Heaven are unable to support it That I aim principally at in my Dedications is The Testification of a thankful heart to those from whom I have received undeserved kindnesse And in the number of those should I forget you I should forget my self To you Sir I am many wayes obliged for your abundant favours fruits of love really expressed even then when it pleased God most to darken my outward Estate For three years space I most comfortably enjoyed my Ministery through Gods goodness and Yours in that Parish where you now Dwell all which time I found your house to be both to me and mine as the house of Onesiphorus was to Paul a house of great refreshment 2 Tim. 1.16 The shadow of your Trees was to me as Jonah his Gourd was to him Jon. 4. very comfortable but it pleased God to prepare a worme what worme I will not say but it went under the notion of an unknown Friend which did smite my Gourd and so gnaw the Stalk of my Shrowd that it soon withered to my grief I wanting those means whereby the World doth usually testifie their thankfullnesse to their Benefactors desire by this outward evidence to give evidence to the World of the inward disposition of my heart in presenting to you and sending forth under your name this Fruitlesse Figg-Tree The Title promiseth little yet I hope under the Leaves thereof you will find some Fruit that will please your Religious palate I cannot doubt but that as you were a Religious Hearer of something of mine that hath formerly past the Presse which in transitu as it was passing by you called in and gave it friendly entertainment so you will be a profitable Reader of this and give it House-room and Heart-room and seeing it comes unto you under your own name it will be a welcome Guest unto you And my poor Prayers shall accompany it and follow you The Lord so assist you with his Grace that by this and all other good means you may grow from Grace to Grace that so perfecting your Sanctification in the fear of God you may be made perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ our Lord Amen Thus prayes he who is Most obliged to you in the bonds of Thankfullnesse Nehemiah Rogers Dodding-Hurst Novemb. 1. 1659. and To the Pious and Religious Gentlewoman Mrs. Dorothy Roberts his Vertuous and Worthy Wife The Continuation and Encrease of all needfull Blessings in this Life and eternal Life hereafter Good Mrs. Roberts THere is no Monument so lasting 2 Tim. 1.5 to perpetuate the memory of godly Parents and make them to survive after Death as is the godlinesse of the Child Solomon brings in the Children of the Vertuous Woman spreading of her praise They arise up and call her Blessed Prov. 31.28 which is not to be restrained to a Verbal praise given by Children to Parents whilst they live for that may proceed as many times it doth from self-love and flattery but it is principally to be understood of an Actuall and Real praising of her both Living and Dead which is done when those shining vertues of Modesty and Humility and other Graces that were in the Parent appear in the Child and proclaimes the Piety and care of the Mother in their Education Your Mother Mrs. Pert. now with God was a Godly and Religious Matron whom for her more then ordinary endowments both of Nature and Grace I honoured whilst she lived and cannot but gladly make mention of being Dead She had alwayes a great care of her Childrens Religious bringing up John Epist 3. and her joy was greater to hear and see that they walked in the Truth then that they enjoyed fair Estates and large Possessions in this World I need not embalme her being Dead with my Report who living was so well reported of by all that truly knew her and the grace of God that was in her and now being dead yet liveth in the godly Conversation of her Children both Sons and Daughters who manifest the fruit of their religious Education by such a Conversation as becometh godlinesse Should I speak of those excellent Parts that God hath bin pleased to endow you withall your Modesty would not like it and those that are not well acquainted with you would think I flatter but that is beneath my Calling and above my Skill This I may truly say without flattery that God hath enriched you with that which is more precious then Gold A true and lively Faith accompanied with the grace of Knowledge the Government of Temperance the Ornament of a meek and quiet Spirit the support of Patience the Splendor of Humility so that whilst you live your Mother is not dead and albeit God hath not given you a fruitfull Womb yet he hath blest you with a fruitfull Heart insomuch as that which the Prophet speaks may in a good sense be applyed unto you The Desolate shall have more Children then the marryed Isa 54. â—1 To my self in Particular 2 King 4.10 you have bin like that godly Shunamite to Elisha you have joyned as a Partner with your Husband in his love and bounty providing Light and Lodging House-room and Frying and other necessaries fitting for an Elisha and therefore I make bold to joyn you with him in this Dedication craving the
doggs mouth doth marr his barking that man is such a Lecture's good Benefactor yet he is an Usurer a Drunkard or an Unclean liver But those sins must not be spoken of least so much be lost Quarterly c. here is the mouth of the dogg stopped with a crust Others have attained to some high place and preferment and no sooner are they come to the high place but they make an end of Prophesying 1 Sam. 10.13 as did Saul 1 Sam. 10.13 these likewise are choaked with bones and are gagg'd with preferment A dogg and a Jews trump we say are good for nothing if they have lost their tongues if it please you you may add the third and take a Minister into the number And yet there is a time to speak and a time to keep silence saith Solomon Eccles 3.7 Psal 38.13 39 2. Amos 5.13 Eccles 3.7 David observed it Psal 38.13 39 2. and every prudent man shall keep silence in that time for it is an evil time saith Amos 5.13 when there is danger of doing more hurt then good by speaking when Gods glory is not therein interested the peace of the Church and truth of the Gospel endangered by our silence and our own liberty by speaking hindred then may we stand as Mutes albeit we live in the midst of raging Consonants And so St. Paul at Ephesus forbore exclaiming and crying out against Diana and their grosse Idolatry as may be gathered from the speech of the Town-Clark Acts. 19.37 And why there Acts 19.37 Acts 17.16 more then at Athens his spirit was stirred in him there at Athens when he beheld that Idolatry that was amongst them Acts 17.16 Surely because he saw that such an invective would have done no good but much hurt for it would presently have abridged him of his liberty and have raised up bitter Persecution against him And upon the same ground did our Saviour charge them upon whom he had wrought his miracles not to speak of it to any man Mark 1.44 45. Christian prudence enjoynes silence in evil times Mark 1.44 45. Indeed this is rather true in private persons then in those whom God bath sent to deliver his message unto his people God layes his burthen on his Prophets to burthen all sorts of men with all sorts of sin and to tell the greatest Potentates on Earth that Potentes Potenter the Mighty shall be mightily tormented and where we are commanded to speak we may not hold our peace Ezek. 2.6 3 18. albeit bryars and thornes are with us Ezek. 2.6 3 18. It is safe to hold our faith hold the truth hold our profession and to hold fast the forme of sound words but hold our tongues we may in no case 1 Cor. 9.16 But yet affirmative precepts not binding ad semper to all times only pro hic nunc as the School term is wisdome should be shewed by Ministers as well as others and much rather in reproving and inveying against some corruptions that are either in Church or State And albeit his Text gives him occasion to do it yet if the iniquity of the times be such that they will not indure it and that more hurt in all likelyhood then good will follow thereupon he may without fear of being a Time-server be silent and forbear And this is the first Use we should put this point unto The second is Vse 2 If Christ have a Tongue for us then let us find an Eare for him his goodnesse in speaking implyes an obligation on us to hear him And there is all the reason in the World for it Frist Math. 17.5 God the Father commands us to hear him Math. 17.5 Filius pronunciat quae Deus pater dictat As my Father hath taught me I speak these things saith Christ Joh. 8.26 Shall we hear the Serpent hissing the Schismatique seducing John 8.26 c. and not Him speaking shall not he that made the Eare command the Door he that gave the Hearing be heard before any other calling on us for Attention Secondly He onely is worthy to be heard and that both in respect of his Person Office and message that he brings For his Person he is both God and man 1 Tim. 3.16 1 Tim. 3.16 Phil. 2.6 John 1.1 Rom. 9.5 Act. 11.22 God manifested in the flesh so Phil. 2.6 God he is as is evident John 1.1 Rom. 9.5 and God speaking is worthy to be heard Psal 50.1 It is the voyce of God and not of man said Herod's flattering Subjects Acts 11.22 But we may truly say when he speaks Non vox hominem sonat O deus ille It is the great God that speaks to us ô let us hear him And as he is God so true Man Phil. 2.7 Rom. 1.3 John 1.14 the greastest wisest and eloquentest of all the sons of men Phil. 2.7 Rom. 1.3 John 1.14 and these three sorts of men usually command the ears of their Auditory When great men speak all listen with great attention every man holdeth his tongue Eccles 13.24 Acts 12.22 and look what he saith they praise unto the Skyes saith the Son of Syrach So we read the people applauded Herod Acts 12.22 But who greater than Christ who can compare with him in greatnesse before whom all Kings cast down their Crowns Rev. 4.10 Revel 4.10 He is the wisest of all the sons of men The Queen of the South came from a far Country to hear the wisdome of Solomon and esteemed those happy who stood before him to hear his sayings but behold a wiser then Solomon is here Math. 22.42 He is the wisdome of the Father all treasures of wisdome and knowledge dwell in him Colos 2.3 2 Sam. 16.23 Colos 2.3 Solomon was but a Child to him Achitophel whose words were esteemed as Oracles was to him a fool he maketh foolish the wisdome of the world and taketh the wise in their own craft 1 Cor. 1.20 Nor is any able to come near him for Eloquence St. Paul was excellent that way Tertullus came short of him he was a Master of speech Acts 14.12 Cicero The Eloquence of Demosthenes was more feated by Philip then all the warlike Engines of the Athenians And it is said of Cyneas that he conquered more Cities by his eloquence then his Master Pyrrhus did by puissance but never man spake like Christ John 7.46 Cant. 5.13 John 7.46 His lips like Lyllies dropped sweet Myrrh as we have it in the Canticles the most oylie words are unpleasant the smoothest elocution harsh compared with his Language Thus in respect of his Person he best deserves our best attention Next consider him in reference to his Office so he deserves to be heard of us speaking to us for as He is both God and Man so in both these Natures He was designed and annointed by the Father to be King Priest and Prophet of the Church He was a King and that of
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
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
every Figg-Tree that God hath planted in his Vineyard Who are meant by the Figg Tree you have before been shewed and what is to be understood by this Plantation in the Vineyard you have likewise heard It remains now to give you to understand what kind of fruit it is that is expected which being done we will then come to the Confirmation and Application of the point This word Fruit is very fruitful of signification saith one and that truly For it is taken Properly or Improperly what Fruits are Gen. 1.11 12. 4.3 Psal 67.7 Mâ—t. 21.19 Deut. 28.4 Ps 127 3. 232.11 Lam. 2.20 Luk. 1 42. Act. 2.30 Mat. 7.17 Gal. 5.22 Ver. 19 20. Pro. 12.14 Rom. 15.28 Phil. 1.11 4.17 Col. 1.10 Jam. 3.15 Hos 10.1 Amos 6.12 Mat. 7.16 12.33 34 Isa 3.10 Prov. 8.19 31 33. Psal 127.13 Pro. 12.14 Gal. 5.22 Heb. 12.10 Jam. 3.17 18. Rom. 6.22 in the proper and native sense we all know That encrease which cometh of the Land Trees or Cattel and other Creatures is Fruit Properly but in a general sense so Gen. 1.11 12. 4.3 Psal 67.7 But more strictly it is taken for the last issue of Trees and so it is opposed to leaves and blossomes So Math. 21.19 that Figg-Tree which grew by the way had leaves many but fruit none and therefore Christ curied it Improperly the word is used and applyed either to Persons or to Things To Persons so Children are termed the fruit of the Body and of the Womb as Deut. 28.4 Psal 127.3 132.11 Lament 2.20 Luke 1.42 Act. 2.30 And that first because they are derived from the bodies of their Parents and proceed from their loins as fruit from a Tree Secondly for that they are delightful to the Parent as the fruit of the Tree is to the Palate It is applyed unto Things both to Actions and Rewards To Actions both Good and Bad Good Actions are termed Fruit so Inward habits of the Spirit whence good Actions do proceed Gal. 5.22 And of the Flesh whence had Actions issue ver 19.20 And outward works issuing from those habits whether good of which we read Prov. 12.14 Rom. 15.28 Phil. 1.11 4.17 Colos 1.10 Jam. 3.15 Or bad whereof we read Hos 10.1 Amos 6.12 Math. 7.16 12.33 34. Rewards that follow upon our Actions are likewise termed Fruit so the Reward that comeâ—h of well-doing is fruit Isa 3.10 Prov. 8.19 31.33 This Reward is either in Blessings Temporal Psal 127.3 Prov. 12.14 Or in Blessings spiritual Gal. 5.22 Heb. 12.10 Jam. 3.17 18. Or eternal Rom. 6.22 The Reward of Evill works is likewise termed Fruit Prov. 1.31 Jer. 17.10 Jer. 6.19 Jer. 21.14 Mich. 7.23 Rom. 6.2 Prov. 1.31 Jer. 17.10 So that which they suffer in this life is termed the Fruit of their thoughts as Jer. 6.19 and the fruit of their doings Jer. 21.14 Mich. 7.13 And that which they shall suffer hereafter is Fruit too Rom. 6.21 What fruit had you in those things for the end of those things is death The fruit here spoken of is not to be taken literally but figuratively Nor yet for Persons but Actions Our good works are the fruit and that not in a strict sense as opposed to thoughts and words as Jam. 2.17 But in a larger sense Jam. 2.17 Jer. 17.10 Rev. 2.2 3.1 for thoughts words and Actions as Jer. 17.10 Revel 2.2 3.1 Again good works are ranked into two files Offices of Devotion as Aâ—ms and such like which be Opera Misericordiae And Duties of Religion as Faith Repentance Obedience Prayer c. these be Opera justitiae The former be manuum Sacrificia the latter cordium Sacrificia In the first the withered hand is onely healed in the la ter the Dead is raised both sorts are expected Fruits Inward as good thoughts purposes desires c. and all those good Affections mentioned Gal. 5.22 23. Gal. 5.22 And Fruits Outward good words good works c. These are aptly termed Fruits First for that they spring from a Good Root the Righeousnesse of God in us Phil. 1.11 that is Phil. 1.11 such as spring out of the righteousnesse of God in us we must be righteous by the righteousnesse of God in us before we can bear any good Fruit having the inherent righteousnesse of Christ imputed to us and righteousnesse inherently wrought in us by the Spirit of God Righteousnesse is the Tree and good Works the Fruits of the Tree Secondly for that they are in the sapp of Faith Mat. 4.28 hidden in the heart which buds and puts forth first in blossomes then in leavs then in fruit and so ripens by degrees as we read Mark 4.28 Thirdly for that they prove life in the Tree as fruit doth Indeed buds and blossoms are indications of a Tree's growth but not of a Christian's There must be more than purposes and intenâ—ions and outward profession to prove life in a Christian Thus having shewed you what that fruit is which God expects we shall now prove it unto you that God doth expect such fruit from every Christian I went down into the Garden of Nuts saith Christ Cant 6.11 to see the fruit of the Vallies Cant. 6.11 and to see whether the Vines flourished and the Pomegrantes budded Had he not expected fruit from those plants of his he would not have gone down to see the growth and progress of them He expected fruit from them and went down to see if they answered his expectation So Cant. 7.12 Cant. 7.12 Let us get up early to the Vineyards saith the Church to Christ let us see if the Vines flourish and whether the tender Grapes appear and the Pomegranates put forth She calls upon her Beloved to visit with her the Assemblies of her believing Children that to their mutual comfort they might be witnesses and partakers of all the signes and fruits of Grace which they yielded and was by them expected should be produced This is farther set forth by a comparison betwixt Solomon's Vineyard and God's Cant. 8.11 12. Cant. 8.11 12. Solomon expected fruiâ— from his Vineyard that he had planted in Baal-Hamon but by reason that he was not able to dress it and mature it himself he was enforced to let it forth unto others who went away with some part of the encrease for their paines yet he expected the greatest part of the profit as well he might But I saith Christ reserve my Vineyard in my own hands I dresse it with my own labour And therefore if thou O Solomon canst receive from thine so large a Rent I expect more from my Vineyard and that the gain and profit thereof should arise wholly only to my self For further and clearer proof Isa 5.4.7 read Isa 5.4 God having bestowed so much paines upon the House of Israel his Vineyard in planâ—ing fencing stoning of it and discharging all the parts of a good Husbandman about it He tells us what he expected
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
sympathizing and a fellow feeling of the same affliction And this was one cause why Christ became man that he might taste of our infirmities and in that respect have a compassionate disposition towards us in all our sufferings Heb. 4.15 Heb. 4.15 Secondly Being men like our selves we can the more readily and without fear run to them for Instruction and comfort We may the more freely and familiarly resort to them for advice in our doubtings Mal. 27. 2 King 4. for comfort in Afflictions Knowledge in Ignorance Instruction in Godlinesse and assistance in all wants and weaknesses c. Familiar dealing is an excellent Art to win Affection This Familiarity we cannot have with Angels as was shewed Thirdly In that being men as we are they might be able to perfect their Doctrine by their Practise that so all may know their precepts are feasable by seeing them done for who can think that that Physitian can cure a disease in another that is alwaies sick of the same And that they indeed intended obedience when they shall add a Commentary of practise to the Text of Preaching This way of Illustration of Doctrine by Example prevailes most with the Hearer who is more apt to believe the Eye than the Ear in which regard St. Paul exhorted Timothy to be an Example to his flock both in word and in Conversation 1 Tim. 4.12 1 Tim. 4.12 Fourthly Hereby the danger of deceit and delusion is prevented which we should ly open unto if we should be taught and instructed by the appearance of Angels For albeit the Truth in an Angel's mouth is more weighty in it self yet it is not more certain to us for Sathan can turn himself into an Angel of Light he can transform himself into that shew 2 Cor. 11.14 Dr. Stoughton Nor is it an easy matter to give such infallible characters whereby divine illuminations might be distinguished from diabolical illusions that all ambiguity might be taken away This deceit to preven and for the better security of our souls God is pleased to use the Ministry of men and not of Angels who albeit they are subject to Error yet far lesse dangerous then then the former in that we have a certain rule given us whereby to try the Spirits 1 Joh. 4.1 whether they be of God or no 1 Joh. 4.1 according to which if they speak not there is no truth in them And thus you see how this way of furthering our good by the Ministry of Man is more likely to be effectual than the Ministry of Angels Thirdly God hath respect to man herein in that by this means he makes tryal of our obedience Whether we will for his sake submit unto the rule and government of such as he hath set over us Heb. 13.18 Geo. 22.12 being men like our selves or perhaps inferiour and yield obedience to him therein whose Will they publish Now I know saith God to Abraham that thou fearest me seeing for my sake thou hast not spared thine onely Son Gen. 22.12 God knew Abraham's fear before Nunc omnibus declarâsti Chrys Gal. 4.14 but now he made experience of it and so as to make both himself and others know that he feared God indeed So may he say to us if we receive his Ministers as an Angel of God as the Galathians did Paul not confidering so much the meannesse of their Persons as the truth of their Doctrine which must be as carefully received and as certainly held Gal. 1.8 as if an Angel from Heaven should deliver it for should an Angel say Thou shalt not forswear Thou shalt not lye it is no truer in the Angel's mouth than it is in the Minister's Now I know that you fear my name you have given an experiment of that which is in you and made manifest both to your selves and others your mind and disposition to fear me and obey me in a willing and chearful submission to my Ordinance These are some reasons in reference to men amongst others that might be mentioned why God makes choyce of men rather then of Angels for this service to dresse his Vineyard Lastly Other reasons may be drawn from the work whereabout they are employed which is Man's Redemption eternal Salvation and Happinesse Now as our Redemption was to be wrought and performed onely in the Nature of Man and not of Angels so there is a decency and fit respondâ—nce to that work Act. 3.22 that our Redemption should be preached to us by Men and not by Angels and that the gifts of Grace which tend to our happinesse should be conveighed to us by the same Nature as by a Conduit-Pipe And this reason the Apostle seemeth to use 2 Cor. 5.18 2 Cor. 5.18 All things are of God who hath reconciled us unto himself by Jesus Christ and hath given unto us the Ministry of Reconciliation And thus you have some Reasons rendred Why it pleased God to make choice of Men and not of the glorious Angels of Heaven to dresse and husband his Vineyard There is another Quaerie which would be answered before I come to the Application of the Poynt Quaest 2 Whether are the Ministers of the Gospel the onely Dressers of the Vineyard Is the care of it put onely into their hands God's Vineyard is under the Protection and care of both Powers Resp. Isa 5.2 both Civill and Ecclesiasticall The Tower built in the midst of it Isa 5.2 was both for Moses and Aaron By the power of the one the Boar of the Wood is kept out and by the care of the other the Fox of the Field is discovered Both are Fathers to the Church to nourish and cherish it Isa 49.23 1 Thes 2.7 8 10. Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.5 1 Tim. 4.6 Euseb de vit Const Isa 49.23 1 Thes 2.7 8 10. And both are the Ministers of God to provide for the welfare of it Rom. 13.4 The same Name and Title is given to the Ministers of the Sword as is elsewhere given to the Ministers of the Word 1 Cor. 3.5 1 Tim. 4.6 Ego communis quidam sum Episcopus I am a certain common Bishop among you said Constantine to God's Ministers in his time Both Magistrates and Ministers of God are ordained for the Vineyard's good yet both Magistracy and Ministry quà tales are distinct Both agree in their Institution which is from God and in the generall End which is the good of God's Vineyard yet both to the one and to the other Job 26. God hath set bounds and limits as he hath done to the Sea which they may not passe The Pastor's charge is onely about spirituall things The Prince's and Magistrate's extendeth both to things spirituall and temporall yet may not the Magistrate meddle with things meerly spirituall as the Preaching of â—he Word Administration of of the Sacraments and exercise of Ecclesiastical Discipline They are to hear us but not to step up into he
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
him that gives the offence yet there is a lamenting a condoling wo that belongs to them that take the offence and to these our Saviour intends the former part of his speech Wo to the World because of offences that is to the better part of the World who are apt to take offence and to be turned out of the way of holinesse by reason of such offence as is given Indeed it is a great stumbling block to many and the Devil takes great advantage by it to see God's Ministers to dissent and differ in Judgement in Affection c. And Wo to such as are the cause thereof But yet Wo to us if we are easily scandalized at this considering First That we are foretold of it by our Saviour It must needs be that offences come Needs in respect of man's frailty Sathans malice and God's providence who knoweth well how to make a wholesome treacle of the poysonful Viper permits it should be so And so St. Paul tells us that there must be differences in Opinions Errors Heresies that the approved may be known 1 Cor. 11.19 1 Cor. 11.19 The most wise God will keep his Children in breath and exercise their graces and try his own by these fires of contradiction yea and purifie his truth it may be thereby How many excellent truths have bin brought to light at least better cleared by oppositions Austin by occasion of the error of Pelagius examined more diligently so propounded more clearely the truth in the points of Predestinntion and Free will than others his Antients If Arrius had not held a Trinity of substances with a Trinity of Persons and Sabellius an Unity of Persons with an Unity of Essences that Mystery of the Trinity had not bin so clearly explained by those great Lights of the Church Wormewood is bitter to the taste yet it is good to clear the eyes We may say with the Hebrew sentence Nisi ipse elevâsset lapidem non fuisset inventa sub eo haec margarita If the stone had not bin lifted the pearl had not bin found under it the striking together of the flint and steel sends forth many lightsome sparks to enkind'e many a shining Taper Now he is willful that will stumble at a stone that he is before hand warned of Secondly The best of God's servants in this life do but see in part 1 Cor. 13.9 and know in part Whilst we live here it cannot be expected that God's Servants should agree in all points Perfect Unity is not to be found in the Church of God till the number of all the Elect be fulfilled and the Church be come to her Perfection Ephes 4.13 Eph. 4.13 The light whereby we see in this State of mortality is very feeble and very different in regard of the Spirit 's illumination the Capacities of men and their diligence in Study Prayer and other meanes of attaining knowledge Whence it is that Unity of opinion in the Church is very contingent now greater now lesse never absolute in all Particulars Barnabas was a good man Acts 15.38 39. and yet Sâ— Paul saw more then he and clearer then he He saw how unfit it was to take John and Mark with them who before had given great offence by departing from them as Pamphylia This Barnabas saw not Samuel was surprised with a little sleep in the Temple and did not answer God at the first and second call but ran to a dim-sighted Eli but at the third Call he made answer So some Ministers who are the dear Children of God may not perceive God speaking in his lawful Magistrates nor be able for a time to distinguish betwixt God's voyce and Man's in things of an indifferent nature which they may in God's time and then they will contend no more about them I am now going to a place said Grynaeus Ubi Lutherus Calvino benè convenit on his death bed where Calvi and Luther now agree well together In Heaven we shall agree though not on Earth Thildly The differences that are amongst God's Ministers concern not Fundamentals but Circumstantials not the Primitive Articles of Faith which are necessarily to be believed But concerning other Secundary points of Theological conclusions fit for discourse of a Divine Indeed there are hose in the Church that hold damnable tenets but they are not of this Church Faithful Ministers differ not in matters of Faith but in matters of opinion as about Ceremonies Administrations and the like Such is their difference as was betwixt Paul and Bernabas before mentioned not like that which was betwixt Simon Peter and Simon Magus And therefore let not any stumble and take offence at the Different Judgments that are amongst them seeing all agree in that which is necessarily required for thee to do if thou wouldst be saved Thirdly If there be difference amongst God's Ministers be not thou one of those that make the breach wider but endeavour what lyes in thee that they may accord Hearers are many times too factiously inclined as the Apostle shews 1 Cor. 1.11 12 3 3. 1 Cor. 1.11 12. 3.3 they made a choyce to themselves of this or that Preacher whom they would follow with contempt of the rest albeit God's faithful Servants So is it amongst us at this day as hath been shewed before Some affect those onely that are of the same Judgment with them it may be Episcoparian or Independent or Presbyterian for so now we use to distinguish them albeit all teach the same fundamental truâ—hs and the same Christ and those that are of another Judgment than they are of they utterly dislike and will not afford them the hearing Others affect those onely that are most eminent for gifts with a neglect yea a contempt of others As that Frenchman of whom Zanchy speaks who being advised sometimes to hear Mr. Viret as well as Mr. Calvin answered that if St. Paul himself should be upon the earth and preach at the same time when Mr. Calvin preached he would not leave him to hear Paul It is true Christians may acknowledge a difference of Gifts in Teachers and prefer one before another and esteem best of that Ministry by which he hath received most good and got most profit yet ought we to esteem all that are good hear all as occasion is offered reverence all and bless God for all This factious disposition in the Hearers of the Word hath been a great cause of dissention amongst Ministers for when People have ingaged their affections for their Pastors and have swelled one against another in their quarrel as the Apostle intimates by that speech of his they are apt to do 1 Cor. 4.6 Joh. 3.26 1 Cor. 4.6 then they come and endeavour to engage their Teachers for their Affections You have an Instance of this Joh. 3.26 John's Disciples fall a daring of Christ's Disciples about purifying and as it seemâ— receiving the foyl they come to John and would engage him in
Dan. 9.6 10. So others of Gods Children In matters of Faith Numb 20.12 that which God chargeth Moses withall may be layd to our charge Numb 20.12 You believe me not to sanctifie me before the eyes of the Children of Israel Luke 24.25 and what our Saviour said to the two Disciples in their walk to Emmaus may be said to the best of us O fools and slow of heart to believe all that the Prophets have spoken Luk. 24.25 As we are slow-Faith's in believeing so we are slow Bellies in doing Our faylings in those duties of Piety Justice Tit. 1.12 13. Tit. 2.11 and Charity which they that have learned Christ are taught by his saving grace are too too gross and pal pable our Prayers are full of coldnesse Zeal is wanting our Hearing full of dullnesse Attention is wanting our converse with others full of unprofitablenesse Love and Charity is wanting and yet few lay to heart their saylings in these things and the like as they ought It may be if they fall into some grosse sin Swearing Lying c. they seem to be humbled for it but Omissions of Duties are looked upon with a regardlesse eye And there may be some Reasons rendred of it amongst others these Omissions are not so contrary to God nor are they so scandalous in the eyes of Men as sins of Commissions such as Lying Swearing Drunkenesse these with the Snayl leave a slime behind them But Omissions make no great noyse and are sleighted under a pretence of Infirmity and do lesse trouble the conscience then the other Secondly Affirmative precepts do not bind adsemper as the Negative do I am alwayes bound not to kill not to â—eal but the Affirmative do not bind to the ever doing of them all at all times Now Intermission being next to Omission and under pretence of Christian Liberty men do more easily fall into Omissions then Commissions and are lesse sensible thereof Thirdly the Observation of the Affirmative Commandements doth more crosse a man's nature which is most contrary to virtues Commanded and brings him under more opposition and hatred of the World then the keeping of the Negative Precepts do therefore we are more apt and inclined to omit the Duties of the Affirmative than of the Negative and be lesse humbled for them But if we be as we ought to be we shall take to heart our faylings in not being as we should be as well as in being what we ought not to be we shall be humbled before God for our not loving not fearing not trusting Him enough for our not honouring His Name not sanctifying His Sabbaths as we ought and for our other Omissions of Duties required either by vertue of our General or Particular Calling and that for these Reasons First There is both more Virtue and Vice practised in Affirmatives then in Negatives Mat. 3.10 Mat. â— 19 It is more good to do good then not to do evil and more evil to do evil then not to do good Albeit both the Tree that brings forth evil Fruit and that which brings forth no fruit shall be cut down and cast into the fire Secondly In doing no good it is impossible for a man to abstain from evil for not to gather is to scatter Mat. 12.3 Mat. 3.4 in Christ's account not to do good is to do hurt not to save life is to dedestroy it Vertue and Vice being extreams without mean contraries which want a Medium and therefore the absence of the one in subjecto capaci in a Subject capable of it argues the presence of the other So that if we be destitute of Virtue then are we attended with Troops of Vices Mat. 21.44 If our Houses be clean swept of spiritual graces then they are convenient lodgings for unclean Spirits If we be not indued with knowledge then we are blinded with ignorance if we be destitute of Faith then we are full of Infidelity if we forbear to do good then we prostitute our selves to all ungodlinesse Jam. 1.14 and being once drawen away from God a man easily becomes insnared by his own lust Jam. 1.14 Besides God doth often in justice punish sins of Omission by giving men up to the Commission of grosse and open sins Now many are overtaken with the sins of the times because they lament not the sins of the times 2 Thes 2.10 11. How many are given up to strong delusions to believe lyes because they receive not the Truth in Love And how often is a mans idleness and lazinesse in not doing what he should made an occasion of doing what he should not as it fell out in Davids Case 2 Sam. 11. Thirdly Sins of Omission do exceedingly grieve the Spirit of God and quench it in us thence it is 1 Thes 5.19 20. that the Apostle having charged the Thessalouians not to quench the spirit neither in themselves nor others adds immediately Despise not prophesysing 1 Thes 5.19 20. Now it is despised not onely when it is openly contemned but when it is neglected and not attended unto So Israel grieved yea vexed Gods blessed spirit in not hearkening unto his voyce nor regarding his wonders Psal 95.10 Psal 95.10 Fire we know may be quenched as well by taking away the fewel as by casting on water So may the Spirit of God as well by neglecting of the Ordinances as by falling into other finful courses Besides Omissions challenge the Power of Sanctification in us Were we sanctified throughout by the spirit of God we would make as much conscience to do what God requires as to forbear the practise of that evil he forbids Fourthly The greatest loss that possibly can betide us ariseth from our Omissions and want of doing good and that is deprivation of Life and Happinesse which consists in the fruition of God who is infinitely good and is lost by Omission and want of good Heb. 12.14 Poena Damni poenalior est quà m poena sensûs Chrys for without Holinesse no man shall see God saith the Apostle Heb. 12.14 and the pain of losse in Hell is more grievous then the punishment of feeling and smart albeit it be not so to our seeming Therefore both in the Scriptures and Fathers the torments of Hell are termed damnation in respect of the losse of an infinite good which is God this is Hell in Hell as the enjoying of God's presence is Heaven in Heaven In all these respects besides others that might be shewed great cause we have to be greatly humbled before God for our Omissions and Neglects to lay them to heart and be much affected therewith Use 3 And for time to come let us all be shy and wary how we omit the doing of any Duty required either in Publique or in Private Heb. 13.16 To do good and distribute forget not saith the Apostle Heb. 13.16 So to hear pray c. forget not It is a sin to omit our Duty more to omit it willingly but
hang any Vessel thereon Lo such is Israel saith God if it bare good Fruit it would be dear and precious unto me but being barren and unfruitful it is of no use unfit for any service Many Comparisons and Resemblances are used in Scripture to set forth the unprofitablenesse of a barren Professor Psal 1.5 Jude v. 12. They are resembled to Chaff to Thorns and Thistles to Clouds without water Trees withered without fruit and such like Amongst others that of our Saviour is very pertinent who resembles such to Salt that hath lost its savour which is good for nothing Mat. 5.13 but to be cast out and trodden under foot Math. 5.13 Other things when they have lost their savour recover it by the virtue of salt applyed unto them but if salt if self have lost its savour nothing is able to fetch it again There is nothing in nature that can restore it to its former quality Other things even after their corruption may be useful for some purposes Sowre Wine makes Vinegar Raggs Paper Soyl and Rubbish is good to fat the ground but savourlesse salt is good for nothing but the Dunghill nor is it fit for that and therefore must necessarily be trodden under foot as utterly unprofitable which is not onely a thing Calamitous but extreamly Ignominious Neither is the dumb and unprofitable Minister onely this unsavouty salt albeit Christ directed that Speech to his Apostles but every Professor of godlinesse that hath denyed the power thereof whose spirit is barren of the Fruit of good Motions 2 Tim. 3.5 The Understanding barren of the Fruit of good Meditations The Will barren of the Fruit of good Resolutions The Sensitive Appetite barren of the Fruit of good Affections The whole man barren of the Fruit of good Works every such a one is as this Figgless Figg-Tree burthensome to the Earth and cumbersome to the ground that bears them Secondly As they do no good and are cumbersome in that respect so they do much harm and so become unprofitable burthens and that many wayes First To the Soyl whereon they grow the very Earth is the worse for a fruitlesse Figg-Tree It was the sin of man at first that caused God to curse the Earth to Thorns and Thistles Gen. 3.7 and ever since he hath turned a fruitfull Land into barrennesse for the wickednesse of those that dwell therein Psal 107.37 Jer. 23.10 Hos 1. 4. The sins of those within the pale are they for which a Land doth mourn Hos 1. 4. So is it in the Vineyard of the Lord Let a barren and unprofitable Figg-Tree have his standing wheresoever the ground shall be the worse and not the better for him Let Rehoboam be rooted amongst the Kings in the Land of Judah 1 King 14.37 and the Sheilds he finds of Gold he will leave of Brasse Let Balaam be numbred amongst the Prophets and Judas amongst the Apostles and the Vineyard of the Lord shall find cause enough to say of such a Figg-Tree that it cumbers the ground The Church suffers by the growth of such Trees it loseth her heart and fatnesse Her Beauty and Glory is much blemished by the growth of such plants in it Secondly Such barren Trees are cumbersome and burthensome to other Trees and Plants that grow or might grow in the Vineyard and that divers wayes First A barren Tree possesseth the place of a better and by its good will would not suffer any to grow near it The best Rooms at Feasts the chief Seats in Synagogues Isa 5.8 Luke 14.9 proud Pharisees will take up nor is there any place for better Guests till they be removed lower and commanded to give place and so room made by their removal for others that are invited That passage which we have in Isa 22.20 is worthy of serious consideration Isa 22.20 God promiseth to call Eliakim the Son of Hilkiah and to commit the Government of his people in his Hand and so fasten him as a nayl driven to the Head in a sure place on whom they should hang all the glory of his Fathers House from the Vessels of the Cups even to all the Vessels of the Flaggons with matters both great and small should he be trusted but Eliakim's substitution must be upon Shebna's deprivation God will first drive him from his Station and pluck him down from his State Vers 19. vers 19. In that day saith the Lord of Hosts shall the Nayl that is fastned in a sure place meaning Shebna who then governed and thought himself sure be removed and be cut down and fall Vers 25. and the burthen that hangs upon it shall be cut off In the same day that God doth this Eliakim shall come in and be advanced but not before Thus one Nayl drives out another What Solomon speaks of misery The Righteous is delivered out of trouble Prov. 11.8 and the Wicked comes in his stead the like may be said of a good mans prosperity when the wicked are turned off better come in their room The like may be seen in David's case who was annointed to be King over Israel long before his Installment Saul sat yet upon the Throne and David must be content to stay a while for that till Saul be removed and that being done then he shall be planted and seated in his room in Hebron So whilst Judas supplyes the place of an Apostle 2 Sam. 2.1 honest Mathias shall be kept out Acts 1.20 his place must be Voyded before another take his Bishoprick Acts 1.20 The Jews they must be broken off before the Gentiles be grafted in Rom. 11.19 Rom. 11.19 And whilst those ungrateful Farmers of the Vineyard held their Lease it could not be taken by others who would gladly have hyred it and rendred the Fruit thereof in due season Mat. 21.43 Math. 21.43 So long as wicked Magistrates Idle and Scandalous Ministers Bribing and corrupt Officers and such like are in place others who might do and would do more good cannot be admitted Secondly Such as are barren and unprofitable in their places devour not only equal nutriment with him that beareth but many times starve other inferiour plants within their reach drawing away the heart and fat of the Soyl with their Succours and Feeders What a breadth beareth some great Ash or Oak How far do their Roots spread albeit under ground and unseen Yet it may be perceived by their soaking of the ground and drawing away nourishment from Corn and Plants that are near unto them It is thus with many an unprofitable and barren Christian he is a Soaker and that in respect both of things that concern this Life and a better and so cumbersome Such are to be found in the Church That large and liberal maintenance allowed formerly by our fore-Fathers charity for pious uses as towards the maintenance of the Ministry succouring of the poor and needy c. a great part thereof was formerly devoured
Will and desires unto his Father that for the merit of that Sacrifice which he offered God would be pleased to be reconciled with us and put to his Seal thereunto for our farther assurance Joh. 17.24 Joh. 17.24 Sixthly The Assent and Agreement of his Father resting in this Will of his Son for us Math. 17.5 Joh. 11.42 Mat. 17.5 Joh. 11.42 In short the merit of Christ's death coming between Man's Sin and God's Justice is the Intercession that he now makes in Heaven on our behalf Some conceive that Christ doth still preces fundere Ambrose Orig Greg Nazian Tolet Anselm Pet Martyr Mayer powre our Prayers unto God as he is man though not now after the same manner that he did it when he was upon the Earth either by bowing of the Knee or falling down on the Face or cum luctu lachrymâ with wailing and tears sighs and groans as he did in the Garden and at the raising up of Lazarus which was Origen's Opinion To make Intercession to his Father after such a manner were derogatory to him as Calvin speaks nor is it seemly for that place of Glory where now he is but that Christ by his own Prayers should not second the Cry of his Blood and that he himself being alive should not joyn with it seemeth to some Judicious not probable Let the learned judge The great and tender Compassion of our blessed Saviour Vse towards us miserable Sinners may here be taken notice of who did not onely when he was upon the Earth sigh and mourn and weep out of a compassionate heart for us as he did for Jerusalem Luk. 19.42 but continues speaking to his Father on our behalf and is become our Advocate to plead our Cause and intercede for us as St. John shews 1 Joh. 2.1 yea 1 Joh. 2.1 such a one as forgets us not now that he is in Glory and sitting at his Father's right hand and this very houre whilst we are speaking of it he is doing of it Intreating the Lord to spare us and shew mercy to us and not to stir up his wrath against us Should a man suffer all manner of wrongs and injuries from the hand of his enemies and yet be content to passe by them and not onely so but likewise to grieve and mourn for the miseries that are likely to befal or at any time have befallen the partyes that so wronged him and yet further to mediate and intercede for them to the Prince or higher Powers whom he hath a great Interest in and who are incensed against them and prevail for them This would argue a high degree of Love and Compassion in the Person that should so do But this Christ hath done and still doth and much more than this for poor sinners Oh who is able to expresse the loving-kindnesse of the Lord Use 2 But this makes especially for the comfort of all true Believers to whom Christ's Intercession doth principally belong who are very often cast down and overwhelmed in a manner with doubts and fears in regard of their manifold and daily sins and unallowed failings Let such remember that the mercy of God is daily implored for them Philem. 10 19. Look how Paul interceded to Philemon for Onesimus so doth Christ for every penitent and believing Soul and much more powerfully I beseech thee said Paul for my Son Onesimus whom I have begotten in my bonds which in time past was to thee unprofitable but now profitable to thee and me whom I have sent again Do thou therefore receive him that is mine own Bowels Perhaps he therefore departed for a season that thou shouldst receive him for ever not as a Servant but above a Servant a Brother beloved especially to me If thou count me therefore a Partner receive him as my self If he have wronged thee or owe thee ought put that on my account I Paul have written it with my own hand I will repay it Phil. 10. 19. Thus Pathetically doth Paul play the Oratour for Onesimus But Christ excells Father I beseech thee for this my Child whom I have begotten again of Water and the Spirit not onely in my bonds but in my blood once a rebellious enemy but now I have made him useful for thy Glory Whom I have brought back again to thee that thou maist receive him for ever into favour Good Father receive him shut him not out but open the everlasting doors of Mercy to him he is as near me as my own Bowels let him be so to thee he is not onely a Servant but a Brother a beloved Brother to me especially The Glory which thou hast given me I have given him If thou countest me a Partner with thee in thy Glory receive him as my self admit him into thine own Blessednesse As thou art in me and I in thee so let him be one in Us if he hath wronged thee or owe ought to divine Justice put that on my account I will pay it take my reckoning on the Cross for it I Jesus have written it on the Cross with mine own blood the Pen being a spear's Poynt I will pay thee all There are but few such Pauls alive as he was he dyed long since and left not his like upon the Earth But our comfort is that our Jesus is yet alive He lives and will ever live thus to intercede his Father on our behalf Heb. 7.25 When thou offendest God and provokest him to wrath then he steps in Heb. 7.25 between his Father's wrath and thee that it cannot break forth upon thee And as Moses held the hands of God so doth Christ the hands of his Father whilst his hands are up Exod. 17.12 God cannot destroy and his hands are up continually on thy behalf He is daily and continually exercised in making Intercession by the merit of his deaâ—h and Passion not onely for all God's Elect and chosen ones in general but for every particular Person and that particularly He lives on purpose to perform this work It is the end of his businesse Heb. 7.25 the businesse of his life now in Heaven as the Apostle there intimates Heb. 7.25 Oh! but thou wilt say my sins are great and heynous long layen in often renewed and many waies aggravated Object Remember what the Apostle saith in the former place He is able to save to the utmost those that come to God by him Resp seeing he ever liveth to make intercession for them That word to the utmost saith one is a reaching word Tho Goodwin and extends it self so far as that thou canst not look beyond it nor do beyond it Shouldst thou climb up to Mount Ararat to the highest Mountain on the Earth yet thou canst not look beyond the Heavens the higher thou climbest the more of the Heavens doth appear unto thee Let thy Soul be carryed as Christ's body was by Sathan to an exceeding high Mountain Mat. 4.8 and have a view from thence presented
he you have done all this great wickednesse yet turn not aside from following of the Lord ver 20. And such was Nathan's proceedings with David 2 Sam. 12.7 -12. he first shews him his Sin 2 Sam. 12.7 -12. and upon his humiliation did not onely assure him of h s Remission ver 12. but brings him comfortable Tidings for the farther reviving of his sad Soul that the other Son which Bathsheba bare unto him should be called Jedidiah Beloved of the Lord ver 25. Ver. 25. Neh. 8.10 Isa 1.11 18. Thus dealt Nehemiah with the People Neh. 8-10 And so Isa 1.11 18. After the digging and laying bare the Roots they laid on mending As the Prophets so likewise the Apostles have observed the same Method as appears by that Text before mentioned in the former Doctrine Act. 2.36 Let the House of Israel know assuredly that God hath made the same Jesus whom you have crucifyed Act. 2.36 both Lord Christ when the Apostle had thus discovered their Sin unto them so that they were pricked in their hearts with that dagger then he comes with Repent and be Baptized every one of you in the Name of the Lord Jesus for the remission of Sins and you shall receive the gift of the Holy Ghost for the promise is unto you Ver. 38 39 40. Rom. 7. Rom. 8. and to your Children c. ver 38 39 40. There was the dunging of them So St. Paul in his Epistles as Rom. 7. there he digged and Chap. 8. He layed on dung to enrich them And such was his dealing with the Corinthians his first Epistle to them is spent in digging but his second in dunging and mending Many other Texts might be produced Heb. 6 4 9 Heb. 10.29 Reas 2 Cor. 2.7 as Heb. 6.4 compared with ver 9. Heb. 10.39 c. The Ground or Reason of this is Sorrow is a Gulf as the Apostle sheweth 2 Cor. 2.7 and swallowes up for want of Comfort as it did Cain Esau Judas c. whose sorrows not being asswaged with some hope disposed them to desperation Yea the Godly themselves may be swallowed up with too much heavinesse 1 Sam 1.17 Exod. 6.9 as was Hannah 1 Sam. 1.17 and the Israelites Exod. 6.9 Some Godly men thinking they could never be humbled low enough for sin have desired to see their sins in the most ugly shape and colour Dr. Sibbs Souls Conflict p. 472 and God hath therein heard them but to their cost saith a Reverend Divine Use 1 Such then as are deficient and wanting in this part of their Ministerial Office deserve Reproof and are worthily reproved in the Prophets Jer. 23.1 2 Exek 34.2 4. and by the Prophets As Jer. 23.1 2. Ezek. 34.2 4. Indeed the Minister must break but he must bind again wound but he must heal again cast down but he must raise up again They may not alwaies be renting and tearing the hearts of their People with terrours and threatnings nor take pleasure and delight in Cutting and launcing in wounding and afflicting of the poor Conscience but reveal withal those mercies which belong unto the Penitent Thunder without Rain we say is a sign of much wind To be alwaies thundering down of Judgments and never showre down Mercies gives too just occasion to them who watch for advantages that the Ministry is evill spoken of and traduced for a Legall and windy Ministry What would we think of such a Chirurgion that doth onely cut and launce men's soars and never bind them up that onely applyeth Corrosives but no Lenitives Would we not think him to be rather a Butcher than a Chirurgion The like may we think of that Minister that doth onely beat down men with the Terrours of the Law and being cast down thereby laboureth not to raise them up again and revive them with the Comforts of the Gospell Surely such may be esteemed Hangmen and Executioners rather than Ministers We are Spirituall Persons so called in a different and singular respect from other men as appears 1 Cor. 14.37 where the Prophet and Spirituall man is made all one 1 Cor. 14.37 i but if we be wanting in this duty of refreshing and reviving the sad and dejected Spirits of our Hearers Where is that Spirit we have our denomination from The Spirit is the Comforter but when we say nothing to the comfort of those that are distressed in Conscience we may well ask as Elisha did when he struck the Waters of Jordan with Elijah's Cloak where is the Spirit of God Where is the Comforter who in all that proceeding with the World in reproving and convincing it of Sin menâ—ioned Joh. 16.8 9 10 11. yet never devests the nature of a Comforter In that capacity he is sent Joh. 16 8-12 and in that he comes and works The Times indeed are such and the Age so prophane and loose Act. 4.36 that most Congregations stand in more need of a Boanerges than a Barnabas the Spirit of James and John the Sons of Thunder is fitter for them than the Sons of Consolation The Fat of the strong amongst God's Sheep are to be fed with Judgment Ezek. 34.16 Notwithstanding Ezek. 34.16 there are those albeit they are the least part of those that hear us that mourn in Zion and tremble at the Word and are indeed cast down under a sight and sense of their Sins and Failings and to these few that are of a broken and tender heart we are bound to have most respect in our Ministry Say there be but one or two in a Congregation that stand in need of Comfort yet it is better that all the rest should go away without that Portion which belongs unto them than that those one or two who are of a dejected Spirit should go away without theirs The first and chiefest Charge that Christ gave to Peter concerned his Lambs the weakest and tenderest of the Flock If thou lovest me feed my Lambs Joh. 21.15 John 21.15 But for as much as our Congregations are mixt of good and bad care must be taken and had by us that are Ministers of the Gospel in our Ministerial Office that we neither Preach the Law without the Gospel nor the Gospel without the Law both must be preached and that in the right order To preach the Law alone by it self is to pervert the use of it neither have we any Power or Commission so to do for Power is given us for the Edification not Destruction of the Hearer It was published as an Appendant to the Gospel and so it must be preached It was published in the Hand of a Mediator and in the Hand of a Mediator it must be taught and delivered that thereby no man might be exasperated but put in mind of the Sanctuary whereunto they must fly And as it is a Rule in Physick still to maintain Nature Insomuch that when that shall be in danger to be destroyed the wise Physitian leaves giving of
purging Physick and gives Cordials So should God's Ministers the Physitians of Souls deal with their Patients Albeit with the purging Physick of the Law they bring the spirits of men very low yet they must with great care uphold and maintain the spirits so as that they do not fayl or be extinguisht but with the Comforts of the Gospel be upheld and revived That passage which we have Acts 8. may be made good use of by us Simon Magus having offered to buy the gifts of the Holy Ghost with money Act. 8.20 21. gave just occasion to Peter to denounce that heavy Sentence against him Thy money perish with thee thou hast neither part nor lot in this matter for thy heart is not right in the sight of God verse 20.21 Yet he affoards him a little Comfort to uphold Nature as it were but very warily administered Verse 22. Yet go and pray perhaps or it may be the thoughts of thy heart may be forgiven thee verse 22. With good words we ought to stay the hearts of the most desperate and endeavour to wan the frowardest if it be possible Job 13.4 If we do not thus we shall prove our selves to be Physitians of no value Job 13.4 Use 2 Wherefore let us that are Ministers apply our selves to this Comforting part of our Office Isa 50.4 It should be a great part of our study to be able to speak a word in season to those that are weary we should study Arguments of Comfort and be ready to administer them as need shall require And let us remember that as God himself will not alwayes be Chiding Psal 103.9 neither keepeth He his anger for ever as the Psalmist speaketh Psal 103.9 No more must the Minister of God be alwayes reproving but must do as those who give their Children wormwood or some bitter potion they sweeten the brim of the Cup with Honey or mix their Aloes with Milk and then give Sugar to sweeten their mouths again There shall not come from me saith God a double tribulation Psal 69.24 26 27. Take we heed that there comes not so from us If we add affliction these whom God hath wounded we give them Gall for Meat and Vinegar to quench their thirst Let us reveal those merices which the Word affoards and offers even to the worst mild Lenitives may be as profitable to some as biting Corrosives However let us with David sing both of Mercy and of Judgment Psal 101.1 The heart of man is broken as a flint with hard and soft together Psal 101.1 A Hammer and a Pillow doth it a Prison and a Pardon a Curse and a Saviour is the onely way to reclaim and bring home an Offender Vse 3 A word or two by way of Direction I have for you before I part with this Poynt For if the Dressers Office be to Dung as well as Digg then if you want Comfort or are dejected in Spirit by reason of your sins you may be directed from hence what to do and whom to make use of in that your perplexed condition God's People should make use of God's Ministers not onely in Publique but in private also and have their advice and counsel for resolving doubts of conscience if need so require God himself hath directed us unto this course Ask now the Priests saith the Lord of Hoasts Hag. 2.11 And Mal. 2.7 The Priests lips should preserve Knowledge Hag. 2.11 Mal. 2.7 and they that is the People should seek the Law at his mouth God hath furnished His Servants the Ministers with gifts and abilities to this purpose Isa 50.4 And they have received a special Commission from God and promise likewise Isa 50.4 that they shall yield comfort to his People in such a Case 2 Cor. 5.19 John 20.23 Nor may we think that the word of any private man shall be so efficacious for setling the conscience in solid Peace 2 Cor. 5.19 Joh. 20.23 as the word of a Faithful Minister shall be David could not have so much Comfort from the mouth of all his Courtiers about him as he had from the mouth of Nathan telling him that his sin was forgiven him And this course have the godly still taken So Josiah being in a perplexity upon the finding of the Book of the Law considering that it had bin so grosly transgressed sends for advice to Huldah the Prophetess 2 King 22. Hezekiah sendeth to Isaiah in the time of his trouble 2 King 22.14 2 King 19.2 1 Sam. 23.9 Math. 3.6 Act 2.37 2 King 19. David to Abiathar 1 Sam. 23.9 John Baptist's Hearers unto him Math. 3.6 And those who were much perplexed upon the hearing of Peter's Sermon come to him and the rest of the Apostles for direction and satisfaction saying Men and Brethren what shall we do Acts 2.37 This you have heard is a special part of their Office to Dung as well as Digg nor will those that are Faithfull be wanting in it in due time and order And thus much of what the Dresser promised should be done on his part if the Tree might one year more be spared It follows that we take notice of what is expected should be performed on the part of the Figg-Tree And if it bear fruit Text. Verse 9. well and if not then after that thou shalt cut it down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si quidem fecerit fructum It is Oratio defectiva saith Euthymius a speech somewhat imperfect for Well is not in the Original And if it bear Fruit what then why then it is to be conceived all will be well I adore saith Tertullian the fulnesse of the Scriptures speaking of their perfection Tertul. advers Hermog c. 22. and in another sense we may say that the deficiences and seeming vacuities in Scripture are to be adored and kissed as Constantine kissed the empty holes where Paphnutius's eyes were pulled out for the omission of something is many times more significant then the supply if the Speech had bin filled up would have bin As where the room left for words is anticipated by passion and filled up with sighs and groans Such an imperfect Speech was that which Moses used to God in the behalf of Israel Yet now if thou wilt forgive their sin Exod. 32.32 and if not c. Exod. 32.32 Such Speeches are often used in Scripture through passion of mind which cause h the tongue like a cracked Pipe or broken Bell to give a harsh and uncertain sound as did the Dresser in my Text Who seems to faulter in the midst of a Period but the more imperfect his Speech is the more perfectly it expresseth his Passion and Affection to the Figg-Tree he layd the condition of it to his heart and was exceedingly filled with grief and sorrow in the behalf of it which swallowed up words And that affoardeth us this Observation A Faithful Minister cannot but be deeply affected with grief Doct. in the behalf of
World and revealed them unto Babes Mat. 11.25 Say so in thy own behalf Lord I blesse thee for the means but more for blessing the means to me I blesse God for that man but more for that I have got good by that man I admire the gifts of the man but more the gifts of thy Grace wrought in me by the means of the man glad I am that ever I heard him but more glad that I have heard God speâ—king in him Thus give God the Praise who hath blessed the means unto thee and take it as a pledge of God's everlasting Love Jer. 31.3 Act. 13.48 The Resolution followes Jer. 31.3 Act. 13.48 Text. Then after that thou shalt cut it down That is after I have dunged it and bestowed my pains about it if then it remain barren and fruitlesse I will speak no more for it but shall give way to the stroak of Vengeance and be ready to execute thy Command Then after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in futurum The time is not definitely set down he doth not say so soon as the year is ended nor immediately upon the exspitation of that term of time it shall be felled but after that no way hastening of the Execution The Lawyer hath a Rule that Laws of Grace and Favour are to be extended as large as may be but odious Laws as they speak are to be straightned and confined within the narrowest bounds of Interpretation And it may be made good use of in Divinity These Articles and Conditions are drawen up by the Dresser with all favour to the Figg-Tree and may be expounded in the largest sense that they can bear But being a Parable we will not presse them too far this onely we may note from hence The Dresser's of God's Vineyard should be inclined to Acts of Mercy Doct. and not too forward in provoaking God to Acts of Justice To the Acts of Mercy we should importune him with strong prayers and cryes But to the Acts of Justice should we instigate and provoke him Who were able to stand before him This was Jonah's fault he was very much grieved that Ninevie should be spared his reputation he conceived lay upon the destruction of it for that he had spoken it definitely in the name of the Lord Yet forty Dayes and Ninevie shall be destroyed and now that the City stood in Majesty Jon. 3.4 4 1. as before untouched and that the People therein were spared forty Dayes being expired he might be esteemed for no other then a false and lying Prophet This was that which vexed and grieved him All this while he rann on a wrong ground exacting overmuch the Rigour of the Letter in his preaching forgetting that inclusively this condition was to be understood Ninevie should be destroyed unlesse they repented for this his preposterous zeal God himself reproves him and convinceth him of his rashnesse Verse 7.8 by the smiting of the Gourd which he took great delight in and was much grieved for Thou hast had pitty saith God on the Gourd for the which thou hast neither laboured nor made it grow Verse 10.11 which came up in a night and perished in a night and should not I spare Ninevie that great City wherein are sixscore thousand Persons that cannot discern betwixt their right hand and their left Jon. 4.10 11. As if he should have said All these are better then that senselesse plant of the Earth they are the work of my hands and have cost me much time and regard and such as require much time and leisure for their perfection bethink thy self therefore how just reason I have to be angry at thy unmercifulnesse which art angry at my patience and forbearance And this was the fault of James and John in making that fiery motion to Christ against the Samaritans Lord wilt thou that we Command fire to come down from Heaven and consume them Luke 9.54 55. Enlightned as Elias did Luke 9.54 As if they should have said We have a Precedent for it it is a Book case Elias did so let us do the like these men deserve it as well as those with whom he had to do for this their base discourtesie in not entertaining thee Our Saviour sharply reproves them for that their furious motion You know not saith he of what Spirit ye are verse 55. As if he should have said Verse 55. You do not well consider from what spirit this so uncharitable a motion comes It is not from the spirit of meeknesse which would best become you but from a fiery and furious Spirit which thus transporteth you Elias was a Minister of Indignation you of Consolation he had a Legal Spirit you an Evangelical The Spirit of the Law required Severity the Spirit of the Gospel requires meeknesse and Mercy and the Spirit of the Law Suites not with the lenity of the Gospel He gives the Reason Reas Verse 56. for the Son of Man is not come to destroy mens lives but to save them verse 56. And Elias is no sit Pattern for you to follow who are my Disciples I am your Master learn by my example to seek after the Salvation and Preservation of men rather then their destruction Wherefore Use let all Faithful Christians especially the Ministers of the Gospel follow no other President This is the Lesson that Christ hath set us to learn of him Math. 11.29 to be meek and humble pittifull and mercifull If we look into those sacred Acts of his those miracles and wonders which he did You shall find them all to be Beneficial or no way hurtful or destructive to the life of man The most terrible wonders that our Saviour did whilst he was upon the Earth were those two The blasting of the barren Figg-Tree Math. 21.29 Math. 8.30 31. and the drowning of the herd of Swine in the Lake but neither of these were any way prejudicial to the Person or life of Man Woman or Child the former being but Symbolical not done in any spleen to the Tree but a Real Embleme of his severity to the unfruitful The latter being only Permissive It was the Devils doing Christ only gave way to those evil Spirits which seek the destruction both of Man and Beast upon their earnest suit being cast out of Man to enter into the Swine and to this end was their suite granted that those Gardarens might take notice from what a multitude of Devils they were delivered and how easie it had bin for the same Power to have allowed those Spirits to have seized upon their Persons as well as upon their Swine Still Christ made good that Style of his Job 7.20 The Preserver of men To Man he was evermore most favourable and indulgent insomuch that when one of his Enemies who came to apprehend him lost but an Ear in that ill quarrel he restored it again unto him albeit he came to take away his Life Some indeed Christ did correct and