The Apostle is not wanting Ephes 4.4.5 6. A seven fold obligation lies upon us for preserving of iâ— First The Church is but one body as we said before and we are members of that body Now as in the body of man the members though divers and of divers offices sweetly agree Rom. 12.5 1 Cor. 12.25 27. So should it be with the Church the Mystical body of Christ Rom. 12.5 1 Cor. 12.25 27. Me thinks this very consideration should the Apostle bring no more might prevaile with us to forbear discord and agree in one Livy tells us a Story That when the Common wealth of Rome was in great danger Decad. 1. Lib. 2. through the broyles that arose between the Commons and Nobles of that City The Senate sent Menenius Agrippa a famous Orator to pacify the People who told them this Parable The Members of the Body objected against the Stomach that it devoured all and yet lay idly and sluggishly in the midst of the Body whilst the rest of the Member laboured full sore to feed it thereupon the Feet refused to carry it the Hand to put Meat to the Mouth the Mouth to receive it The Stomach being empty the Eye began to be dimn the Hand weak the Feet feeble all the Members grew faint and the Body withered so that at last they were all necessitated to grow friends with the Stomach and be at one By which Parable he quieâ—ed the people And I could wish it might prevail with us For as the health and safety of the Body depends upon the concord of the Parts in the mutuall performance of their dutyes so doth the well fare of the Church when we shew out selves to be Members one of another Secondly There is one Spirit which we are all partakers of 1 Cor. 12.13 Ephes 2.18 As in the naturall body there are not divers Souls 1 Cor. 12.13 Eph. 2.18 according to the diversity of Members but one that gives life and motion to every Member and quickens it so is it in the body of Christ and this Spirit is the Spirit of Union it keeps all together which else would shatter and fall asunder How can such think they have this Spirit that live in discord Hear what St. Jude saith of such ver 19. They are sensuall Jude 19. and have not the Spirit We need not load them with any other guilt than that Are you not carnall saith the Apostle to the contentious Corinthians 1 Cor. 3.3 Yes you are 1 Cor. 3.3 Rom. 8.6 and void of the Spirit and to be carnally minded is death Rom. 8.6 Thirdly One hope of our Calling that is we are called unto one and and the same Inheritance which we all hope for where we shall live sweetly and blessedly together Fall not out therefore by the way as Joseph said to his Brethren It is shame Gen. 45.24 and pity to see discord and contention between them that must forever live together in peace and love Indeed it is a sad sight to behold two Heirs to be at daggers drawing when the Inheritance cannot nor shall be divided Fourthly One Lord which is our head Christ Jesus whose Cognisance and Livery is Love and Unity John 13.35 Joh. 13.35 This Cognisance was so apparent in the Livery of Christians who lived in the Primitive times that the very Heathen knew a Christian by it See said they how they love one another Tertull. And see said the Christians of them How they bate one another Is it not a great dishonour to our Lord and Master that we cast off this Livery so that now the very Heathen may say of us as then Christians said of them See what differences what discords are amongst them Had we many Lords to serve no wonder if we differed for no man can serve two Masters Mat. 6.24 Zeph. 3.9 much lesse many but seeing we have but one Lord to obey let us put one shoulder to his work Fifthly One Faith which is the Soul of our Souls One whether we understand it of the Doctrine of Faith which is beleived called in Athanasius his Confession the Catholique Faith of all Christians or of the Gift of Faith whereby we believe to Justification which Grace is but one and the same in all the Elect 2 Pet. 1.1 2 Pet. 1.1 Tit. 1.4 and therefore called the common Faith Tit. 1.4 for that all Beleivers do by one and the same Faith believe in one and the same Christ As there is but one Church in the Faith so but one Faith in the Church Una fides specie non una numero One Faith in nature not one in number One ratione Objecti which is Christ not one ratione Subjecti For every Believer hath his own Faith Hab. 2.4 Hab. 2.4 Mar. 5.34 And so there are as many Faiths as there are Beleivers We may say of Faiths as of Faces Facies non omnibus una Non diversa tamen One Light many Raies one Fountain many Streams This Faith being but one we should therefore study to keep the unity of it in the bond of Love and so compose our Affections as that we may go out with one heart and one mind in the profession of it We can do nothing saith the Apostle against the truth but for the truth 2 Cor. 13.8 2 Cor. 13.8 So long as there is found agreement in fundamental truths betwixt us and dissenting Brethren it shall be our wisdom to silence our disputes and leave off wranglings about matters meerly notionall and curious But if in case this One Faith which was once for all given to the Saints be resisted by gainsayers then it is our duty to contend for it Jude v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are required Jud. ver 3. and conflict one after another as the word signifies Sixthly One Baptism which is the Seal of the aforesaid Faith The Apostle indeed elsewhere speaks of Baptisms Heb. 6.2 Expâ—ained Heb. 6.2 as if there were more then one but the Apostle there either puts one number for another the Plural for the Singular as we find it â—ometimes put so some conceive Or because certain times were appointed for Baptism as Easter and Whitsontide so others or in regard of the three Immersions that were used in Baptism to signify the Trinity for the party baptized was wont to be three times dipped in the water and therefore he might call it Baptisms or dippings Or else by way of Allusion to the manifold washings or Baptisms under the Law and so by Baptisms is meant that Doctrine which teacheth the cessation of them and the use of one Baptizing only instituted by Christ and so the rest abolished Or else it is to be understood of the Outward and Inward Washing which the Schools call Baptismum Flaminis Fluminis The Baptism of Water and of the Spirit that Washing af Regeneration Tit. 3.5 and the renewing of the holy Ghost Tit. 3.5 The
Judg. 9.10 which every Tree must bring forth according to its kind As the Olive Tree hath its fatnesse the Figg Tree his sweetnesse The Vine his Wine that cheareth God and man So every Christian hath his proper fruit whereby he must be known in that Calling wherein God hath set him A King saith Austin serveth God after one sort as he is a man Aug. Epist 50. after another sort as he is a King As he is a Man he serveth him by living faithfully as he is a King by making Lawes for the keeping of his Subjects in peace and tranquility And so it may be said of God's whole Houshold and Family each one oweth a service to God after one sort in the generall fruit of holynesse and after another in the proper fruits of our particular Callings and Stations Whence it is that that may be good in one that is not in another as appears by two remarkable Instances 2 Sam. 6.6 Num. 18.3 1 Chro. 13.10 The one of Uzzah who it is likely out of good intent put his hand to the Ark to stay it when it tottered and was like to fall This was not his Fruit none might touch the Ark but the Levites onely therefore God was displeased with it and smote him for it so that he dyed presently before the Lord 1 Chron. 13.10 The other Instance is in King Vzziah who went into the Temple to burn Incense upon the Altar of Incense 2 Chro. 26.16 This was not his Fruit it appertained not to him to do it but to the Priests the Sons of Aaron as Azariah told him Ver. 18. 2 Chron. 26.18 and therefore it made not for his honour for he was immediately struck with Leprosy which appeared in his forehead to his shame Ver. 19.20 insomuch that he was thereupon thrust out of the Temple for a Leper It is not enough then that our works are such as beseem Repentance in the general but they must be such as have a due respect unto the performance of those things which we are called unto in our Repentance Isa 1.16 17. Luk. 4.12 13 14. Isa 1.16 17. Luk. 4.12 13 14. As it must be proper fruit so it must be seasonable It is said of the godly man that he bringeth forth his fruit in his season Psal 1.3 Eccl. 3.11 Pro. 25.11 Psal 1.3 Every thing is beautifull in its season A word spoke much more deed done in due season is like Apples of Gold with pictures of Silver Prov. 25.11 Then is our Fruit ripe pleasant profitable and acceptable when it is well timed for want of this it rotts and putrifies as doth the untimely fruit of all Hypocrites Nor may the Place be altogether neglected For as King Theodorick speaketh in Cassiodore Aptum est omne boâ—â—â— locis suis et laudabilia quaque sordescunt nisi congrnâ sede potiantur Cassio lib. 5. Var. 22. Joh. 2.14 15. every good thing is proper in its place and all things praise-worthy lose their commendation unlesse they do injoy their proper seat Buying and selling is good but not in the Temple as appears Joh. 2.14.15 Those Buyers and Sellers of Sheep and Oxen and Mony changers did no other then what might lawfully be done in providing Sacrifices ready for those who came from farr and in exchanging Gold for Silver great pieces for smaller strange coyne for mony current in that place Their fault was that they did all this in the Temple and encroached upon a place consecrated to God which they prophaned with their merchandise in which regard Christ whipt them â—ut like Doggs and that upon this ground Isa 56.7 Mat. 21.13 my House shall be called a House of Prayer And thus you see of what Quality our Fruit must be that it may be accepted Now for the Quantity of it our Fruit must be full the want of this was objected to the Church of Sardis Revel 3.2 Rev. 3.2 And St. Paul's prayer on the Philippians behalf was that they might be filled with the fruits of Righteousnesse Phil. 1.11 Phil. 1.11 Now our fruits may be said to be full when like that Tree of Life mentioned Rev. 22.2 Cant. 7.13 Revel 22.2 we bear twelve manner of Fruits and as we read in Cant. 7.13 all kind of sweet Fruits old an new when we manifest in our lives every grace of the Spirit as well as any and make conscience of every Christian duty as well as of any when every member of the Body power and faculty of the soul Jam. 3.17 is laden with Fruit no branch empty Jam. 3.17 Secondly When our Fruits are answerable to the means and cost bestowed on us The want of this was blamed in the Hebrews Heb. 5.12 Cap. 5.12 Of which more hereafter Thirdly When our works are finished they they are full Act. 9.36 Till then they are not ripe nor have they attained to perfect fulnesse Acts 9.36 And thus much of the first Patricular I propounded Now to the second the Meanes that must be used that the Fruit we bear may be thus Qualified and so First Get to be engrafted into a lively stock that is into Christ He is the Noble Stock into which all the Plants of Paradise must be set and engrafted Rom. 7.4 Colos 2.7 Joh. 15.4 Numb 17.8 Luke 23.39 43. Rom. 7.4 Colos 2.7 without him we can do nothing John 15.4 but being once set in Him were we as dry as Aarons withered Rod we shall presently be charged into a flourishing and fruitful Tree as was the Thief converted on the Crosse Luke 23.39 43. Who no sooner took hold on Christ but presently became another man manifesting the fruits of his engrafting in believing confessing giving testimony of Christ's Innocency reproving his fellow Offender for his Blasphemy He is his own accuser and humbly desireth to be remembred in mercy Secondly Earnestly beg the spirit of God whereby the sap may be conveyed from the Root Rom 8.9 Eph. 2.22 Rom. 8.11 Eph 3.16 1 Thes 5.23 into every branch without it we can have no communion with Chrst Rom. 8.9 Ephes 2.22 by it we shall be quickened Rom. 8.11 and strenghened to every good work and action Ephe. 3.16 Sanctified throughout in body in soul and in spirit 1. Thes 5.23 If the Clouds be full they will powre forth Rain upon the Earth saith Solomon Eccles 11.3 So it a man be thus enriched with the spirit of grace he cannot but be fruitful Eccles 11.3 For as Christ and his Spirit are not sundred so cannot the Spirit be sundred from the fruits of the Spirit which are those mentioned Love Joy Peace Gal. 5.22.23 Long-suffering c. Now by fervent and faithful prayer unto God the Spirit may be obtained Luke 11.13 being accompanied with careful and conscionable hearing of the word Luke 11.13 Act. 10.44 Acts 10.44 Thirdly Look that there be store of suckers and feeders about the Root these
they bring forth no fruit and these kind of branches soon dye and admit of a cutting off not having the sap of grace ministered unto them from the stock Others are bearing-branches such as are both externally and internally engrafted into Christ and receive sap from him and bring forth fruit in him These shall live and abide for ever And unlesse thou beest such a branch engrafâ—ed into Christ by a true and lively faith and made one with him as the Branch is with the Vine Thou wilt perish eternally for all thy outward Profession How these may be known from the other we shall shew you afterwards Lastly If the Church be as a Vineyard despicable when it hath left bearing Oh! then look unto your selves that you cast not your leaves and become barren Indeed there is no Vine but hath a Winter season but still the sap remaines in the Root and after it is cut and hath bled it recovers it self again and brings forth abundantly as before In case it do not it is good for nothing but for the fire as God shews Ezekiel in that Parable Ezek. 15. Ezek. 15. Hast thou then bin forward and fruitful in works of piety mercy c. but now hast given over bearing make use of God's corrections bleed for thy provocations and recover those things that are ready to dye in thee for fear burning be thy end And so much of the Uses which we may make of the Allegory in general in that the Church is resembled to a Vineyard Now something of the Unity of it and Gods propriety and Interest therein would be said Vineyard Text. It was One not Vineyards many And from hence we may conclude that The Church of Christ is one Doct. and but one My Dove my undefiled is but one saith Christ of his Church and she the only one of her Mother Cant. 6.8 9. And yet there were threescore Queens and fourscore Concubines and Virgins without number Cant. 6.8 9. As if Christ should say There are a great number of people and Nations of Churches and Assemblies Dr. Hall Paraph. in loc which challenge my name and love and seem to plead a great Interest in me and much worth in themselves Yet thou my true and chaff Spouse pure and undefiled in the truth of my Doctrine and the imputation of my holinesse art one in thy self and the onely one in my love Thou art she that Gal. 4.24 Jerusalem which is above us all acknowledgeth for her onely true and dear Daughter Psal 144.15 Psal 87.3 Joh. 10.16 1 Tim. 3.15 1 Cor 12.12 Eph. 1.23 Object Gal. 1.22 Rev. 1.20 and whom all Forraine Assemblies which might seem to be Rivals with tâ—ee of this praise do applaud and blesse in this estate saying Blessed is this people whose God is their Lord. And thus it is termed a City not Cities A Sheepfold not Sheepfolds A House not Houses One body Mystical not many And it is an Article of our Faith to believe the holy Catholique Church not Churches But we read of Churches Paul was unknown by face as he saith unto the Churches of Judea which were in Christ Gal. 1.22 So Revel 1.20 The seven Candlesticks are the seven Churches How then is the Church but one The multiplicity of Particular Churches do not hinder the unity of the Catholique all these are but parts of it Resp Multae Ecclesiae una Ecclesia Aug. as one tree that hath several arms and branches Many stones make but one house many houses one City many Cities one Kingdom so many men one particular Congregation many Congregations one visible Church many Churches one Catholique One. Or as the Ocean-Sea is but one in it self yet running by divers Countries and Coasts hath the name according to the Coast it runs by As the English Sea the Irish Sea the German Sea c. yet all but one Sea So we distinguish of Churches yet all is but one and the same One Catholique Church and no more For it hath one Head and no more Reas Eph. 1.22 2 21. Colos 1.18 2 19. Christ is the alone Head of his Church and can have no other partner to share with him in this Dignity Ephes 1.22 2 21. Colos 1.18 2 19. It is great arrogancy in the Pope to Style himself Caput Ecclesiae the head of the Church But they distinguish of Heads There is a Principal and a Ministerial Head the Pope is onely the Ministerial Christ the Principal But the Prerogative of the Head is not to serve and minister but to command and govern In different respects one may be said to have divers heads for besides the natural head which every man hath he hath a Spiritual Head which is God and a Politick Head which is the Soveraign Magistrate but there is nothing in the World that can have two Heads of the same respect and rank but it is a Monster and so should the Church be if it had both Christ and the Pope for Heads Albeit one be above and another under as they pretend for that their Headships is of one and the same kind Spiritual Secondly It is One for that all the godly are Mystically united into one Body Ephes 4.15 16. Rom. 12.4 5. 1 Cor. 12.12 13 20 27. Gal. 3.28 1 Cor. 10.17 As we are knit to the Head by Faith so are we knit one to another by Love and Charity The members of the body are many some have a higher place and more honourable Office than others yet the Body is but one So is it in the Church Jew and Gentile Bond Free Male Female all one in Christ Gal. 3.28 This is lively testified and expressed in the Use of the Sacrament of the Lords Supper 1 Cor. 10.17 We being many are one bread and one body many graines of wheat go to make one loaf and many members make up the body of Christ And as one body can have but one head so one head but one body Thirdly It is one in respect of the visible profession of the same service to God holding the same entire Doctrine of Fundamental Faith and Religion acknowledging one and the same God believing in one and the same Father even the Father of our Lord Jesus Christ and one Saviour and Mediator betwixt God and Man having one Hope one Faith one Baptisme one Spirit to quicken us Ephes 4.4 5. and one Law to guide and rule us Ephes 4.4 5. Now let us briefly Apply this Basil Reports with astonishment what he found by experience in his travails Ascet p. 186. that when in all Arts and Sciences and Societies he saw peace and agreement yet onely in the Church of Christ for which he died he found discord Vse 1 Needs must their sin be great who break the Churches unity by their heretical opinions and make a rent in her by Schismatical distractions This was the disease of the Church of Corinth she fell asunder
sensu till some Sense apprehend a thing the Judgment cannot debate it nor discourse it may in some sence saith a Learned Doctor be said in Divinity Dr. Donn Nihil in Gratiâ quod non prius in Natura there is nothing in grace that was not first in nature so far as that grace alwayes finds nature and natural faculties to work on and though that nature be not disposed to receive grace when it comes yet that nature and those faculties which may be so disposed by grace are there before that grace comes But if we consider man in this his lapsed estate Theologically so he is but a wild Olive and wild Figg-Tree the Figgs which he bears are such as those which Jeremiah speaks of Jer. 24.2 bitter so bitter that no man can eat them Rom. 7.5 his fruit is fruit unto death nor doth God delight in any thing that he doth Consider man in a third estate as he is restored to his first estate and hath the Image of God again repaired in him And so he is a Figg-Tree transâ—planted taken out of old Adam and planted into new Christ Gen. 2.8 9. who from the beginning was described unto us by the Tree of Life Gen. 2.8 9. And so in the end of the New Testament Revel 22.2 Rev. 2.22 By whom a New life is put into us and from whom we receive the sap of grace so as to become fruitfull Rom. 7.4 and bring forth fruit unto God and these are bearing and fruitful trees that God makes choyce of The Figg-Tree mentioned in my Text was no wild one it was Ficum Plantatum a planted Figg-Tree of which plantation we are now to speak laying down this for our Position Those Trees which are of a fruitful kind and wherewith God furnisheth his Vineyard Doct. are planted Trees The Church it self is termed Gods plant Isa 5.7 and the planting of the Lord Isa 61.3 and the Branch of his planting Isa Isa 5.7 61 3 60 21. Psal 1 3 92 13. Jer. 17.8 60.21 and the godly are resembled to the Tree that is planted Psal 1.3 92 13. Jer. 17.8 But there is a two-fold Plantation which we must take notice of The one is Terrestrial and Earthly The other is Spiritual and Heavenly The Terrestrial planting of a People is the bringing of them from one Country to another place there to settle that they may encrease and multiply of this planting the Psalmist is to be understood Psal 44.2 80 8 15. Isa 5.2 Jer. 11.17 12 2. Ezek. 17.5 8 9. Colos 1.13 Psal 44.2 Thou didst drive out the Heathen with thy hand and plantedst them So elsewhere as Psal 80.8 5. And Isa 5.2 Jer. 11.17 12 2. Ezek. 17.5 8 9. The Spiritual and Heavenly Plantation of a people is the calling of them out from the World and planting them into the Kingdome of Christ of this speaks the Apostle Colos 1.13 He hath delivered you out of darknesse and hath translated you into the Kingdome of his Son that is unto his Church his Mystical Body into which we are by Baptism inserted and incorporated Now as the Church is distinguished into Visible and Invisible so may we distinguish of Plantation A man may be actually planted and inserted into the visible alone which requireth no more then an External Profession of the true Faith and so all in the Visible Church that call themselves Christians and have bin baptized into the name of Christ are planted into Christ and his Body mystical such belong to Christ no otherwise then Ivie doth to that Tree unto which it externally adheres And there is a planting into the Invisible which besides the outward Profession and common graces of the spirit requires the inward Spirit of Adoption And this Distinction is grounded on John 15.2 John 15.2 Every branch in me that beareth not fruit c. There are some branches in him that bear not that is some that are like branches but indeed are not These are tyed onely unto him by a thread of outward Profession and put into him by the outward Sacrament of Baptism which causeth a faint and unprofitable fellowship with the Root so as to furnish themselves with leaves but not with fruit There are other branches that are in him indeed Interually ingrafâ—ed by a true and lively faith which draweth sap from the Root so as to bring forth not onely leaves but fruit and these he purgeth that they may bring forth more fruit This Figg-Tree mentioned in my Text was not of this latter sort but of the former Let us apply this From hence we may be informed of the condition of every one that is in the estate of Nature Vse no good fruits can be expected from such a Tree as growes in its own proper soyle of corruption Do men gather Grapes of Thornes Math. 17.16 17.18 or Figgs of Thistles Even so every good Tree bringeth forth good fruit but a corrupt Tree bringeth forth evil fruit A good Tree cannot bring forth evil fruit neither can a corrupt Tree bring forth good fruit Math. 17.16 17 18. Good fruit proceeds not from natures production but from a spiritual plantation The Tree must first be good before the fruit can be so till then all our works are not onely stained with sin for so are the best works of the most regenerated person but are also really and truly sins and that both in their own nature springing from a corrupt fountain for that which is born of the flesh is flesh John 3.6 John 3.6 Mat. 3.17 and also in Gods estimation because he beholdeth them as out of Christ in whom and through whom alone he is well pleased This is censured by them of the latter Church of Rome for a bloody sentence Crudelis est illa sententia saith a Popish Postiller and the Rhemists advise by all means Amb. Spildra Rhem. Annot on Rom. 14.23 to beware of Heretique's comments on that place you know who they meant by Heretiques who say they go about to prove thereby that Heathens and Infidels sinned in honouring of their Parents relieving of the poor fighting for their Country tilling of their grounds and in all other works which they did c. And in teaching so they teach truly according to the plain evidence of Scripture as before you heard and the judgment of the Ancients Aug. cont Julian lib. 5. c. 3. et cont duas Epist Pel. ad Bonifac. lib. 3. c. 5. Austin's judgment concerning such mens works is well known insomuch that they are inforced to confesse him to be therein for us If a Heathen saith he shall cloath one that is naked deliver him that is endangered c. is it not to be judged Sin because it proceedeth not of Faith Verily forasmuch as it proceedeth not of Faith it is Sin not because to cover the naked is Sin in it self but not to glory in God of such a work it
this defect can make it either no Church or a false Church cannot be maintained In a word then this know That the profession of Christ in the right use of those sacred Ordinances which the Lord hath ordained and instituted to be parts of his worship as Preaching of the word administration of the Sacraments and Prayer is that which doth constitute a true visible Church and differenceth it from all other societies It is no visible Church that is without these and that is a true visible Church that hath these And these I suppose none of you but are convinced in your conscience to be found in this your Mother Church of England These we have and in having of them we are the true Church of Christ having Him for our Head Ministers and People for the body of it and that our standing in this Church is warrantable safe and good In the Communion of which Church let us stay our selves and not heaâ—ken to those seducing spirits which would intice you from us Christ forewarnes of such in these last times who shall say Lo here is Christ and lo there is Christ for he that tells us of a new Church may as well tell us of a new Christ Math. 24.23 but believe them not saith our Saviour so I say unto you give no ear unto these go not after them stand fast in that Christian resolution of Christ's Disciples who when they were asked will you also forsake me answered whither shall we go Joh. 6.68 Thou hast the words of eternal life You live in a Church which through God's mercy hath a womb to beâ—r you and papps to give you suck say â—en whither shall we go Thou O blessed Mother haâ—â— the words of eterral life Thou art the Pillar and ground of truth Oh! make use of this happinesse of being in this Nursery and of this Society praying the Lord earnessly to continue is Ordinances amongst us that for our unfruitfulnesse we may not be deprived of them for if they be taken from us farewell Church farewell Salvation 1 Sam. 4.21 The Glory is departed from England Use 2 If this be God's Nursery c. then it may inform us of the sad condition of two sorts of Persons First of such as are Aliens and Strangers from the Common-wealth of Israel Ephes 2. without the Pale as all Heathen and Pagans are It is a Maxim of the Fathers Extra Ecclesiam non est salus and Qui non habet Ecclesiam matrem non habet Deum patrem but this must be understood of the Church Invisible and Catholique and not of any visible Church When the visible Church was confined to Abraham's seed we cannot say No other of the sons of men were saved What were Job Jethro and such others A man may be a true member of the invisible Church who is not actually otherwise than in Vow a member of the Church visible Potter's Charity mistaken p. 4.7 Secondly of such as have bin members of the Church-visible yet keep not within the fence Either Actively by a voluntary seperation they excommunicate themselves out of it The imperswasible Recusant doth so the negligent Libertine doth so the froward Phantastick separatist doth so These are self excommunicators and keep themselves out of this Nursery Jude 19. and fat soyle The mark that St. Jude hath put upon them before spoken of would not be forgotten Sooner shall the Vine of Sodom and the grape of Gomorrah yield a liquor to refresh the heart of God and Man then such please God by their rash and furious zeal these sort of Persons we have met withall before Oâ— such as Passively by exclusion or ejection are justly cast out of the Church for their wickednesse and misdemeanors by Excommunication which is the soarest and severest sentence that the Church hath and is not to be inflicted rashly but upon serious deliberation nor by one alone but by the Church or such as have power by the Church put into their hand not upon every offender but such as are offenders in a high nature nor upon â—ucâ—â— suddenly but after other means have bin used to being them to repentance and they continue obstinate 1 Cor. 5.4 Math. 18.17 nor out of by-respects but for this end that God may be glorified the Church edified and their own souls saved in the day of the Lord Jesus It is a sentence of the Church When you are gathered together in the name of Christ saith the Apostâ—e 1 Cor. 5.4 So our Saviour wills Tell the Church Mat. 18.17 that is those who have the managing of the publique censures of the Church anâ— not all the Congregation but such as were to speak to the party that he might hear these were a few to whom the Authority was given Verse 19. as appears verse 19. these were to passe sentence as appears St. Paul did 1 Cor. 5.3 1 Cor. 5.3 and the sentence past to be executed in the open Congregation Secondly it is to be inflicted on him that is a member of the Church that is on such Persons as professe themselves to be members of the Visible Church and have given up their names to Christ and have submitted themselves to the doctrine and discipline of the Church as for others hear what the Apostle saith 1 Cor. 5.11 12. 1 Cor. 5.11 12. What have I to do to judge them that are without Thirdly It is to be inflicted for some grievous crime The causes are generally mentioned Math. 18.17 Then in special Math. 18.17 2 Thes 3.6 1 Cor. 5.11 2 Epist John 10. 1 Cor. 6.9 2 Thes 3.6 1 Cor. 5.11 2 Epist. John 10. It is not to be in inflicted for matters trivial light and petty but in such cases as more expresly shut out of Heaven mentioned 1 Cor. 6.9 But whilst these things are secret Excommunication hath no place but they must be publique and minifest and the Church acquainted with it Fourthly It stretcheth not to all such but to those that cannot otherwise be brought to repentance Obstinacy and impenitency is the cause why the Church is compelled to proceed so severely with any of her members The Chirurgion coming to a Patient and finding swellings and soares in the body doth not presently proceâ—d to the cutting off an arme or legg he useth all other meanes to save that member Mat. 18.16 if he can before he sâ—ver it from the body So must it be in this Case First Admonition â—econdly Suspersion If that serves not then Excommunication follows Mat. 18.16 Fifthly it cuts off from the Communion and fellowship of the faithful 2 Tim. 1.20 it drives out of the Church and so delivers up unto Sathan forasmuch as he Reigneth over those that are without the Church and there sets up his Throne yet this must be understood with some Cautions First Dr Taylor on Tit. c. 3. Vers 18. p. 709. Baldwin Cas Cons p. 1132. This censure infringeth not
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
are they you know that by spreading themselves this way and that way gather strength and nourishment to the Tree and every branch thereof whereby it becomes fruitful Holy affections Love Joy desire Fear Grief c. These are the feeders of the Soul and should draw nourishment unto it from every one of Gods Ordinances from the Word Read or Preached Sacraments administred and from all Providential Administrations whether of Mercy or Judgment David was aboundant this way as appears in the whole Book of the Psalms especially in Psal 119. where we may find in every verse almost he catcheth hold on Mercies Judgments Psal 119. Promises Threatnings as the Ivye catcheth hold with its claw on every twigg to climb up to its stature Fourthly Preserve the Bark let not that be peeled off from the Tree It is threatned as a soare Judgment against Israel that the Figg-Tree should be barked with the teeth of noysome Creatures that God would send into their Land to punish them insomuch that the boughes thereof should be left white Joel 1.7 Joel 1.7 To be left white without bark was an indication of a speedy withering That bough that lies open without bark saith Gregory on that place looks white but perisheth Thy conscience is like the Bark of the Figg Tree presumptuous sins are like those Creatures that peel off the bark beware of them for by them the conscience is wasted and consumed as iron is by rust We sin too much through ignorance and infirmity but when we sin wilfully and presumptuously against knowledge and the light of conscience our boughes will soon wax white How frequent is it to see men that lose a good conscience with it to lose their gifts 1 Tim. 1.19 If the Ship of conscience wrack 〈…〉 the Merchandise of Faith will soon suffer wrack Our outward actions as well as affections may have a colour of good as white is of Innocency but our bark being pilled it is no good whitenesse but an indication of a perishing condition without a good conscience all our actions yea our best performances are so far from goodnesse and acceptance that they are abominable and distasteful unto God our Affections and outward Actions may have a colour of good but all is defiled before God Tit. 1.15 Tit. 1.15 the conscience being defiled it defiles all it meddles with Hence David prayed so earnestly to be kept from this barking of his boughes by any such sins Psal 19.13 The like care had Paul Psal 19.13 Acts 23.1 Acts 23.1 That for the time past and for the time present and future he did exercise himself to have a conscience void of offence towards God and towards Men Acts 24.16 Act. 24.16 And in so doing we shall grow in the fruit of Righteousnesse and have cause to rejoyce in our fruitfulnesse 2 Cor. 1.12 2 Cor. 1.12 Heb. 13.8 Prov. 21.8 Phil. 1.10 Conscience is our Paradise there cut Trees will thrive we shall live honestly Heb. 13.8 Work Righteousnesse Prov. 21.8 and walk without giving offence Phil. 1. 10. Fifthly Be frequent and aboundant in the exercises of mortification Bare the Tree about the Root cast away all loose earth withdraw thy soul from all worldly stayes and comforts when the world hath left us naked and destitute of her vain succours we shall then take faster hold on Christ our Saviour in whom the Fatherlesse find mercy Hos 14 3. lopp off all superfluous twiggs and excremental branches which steal away the nourishment that should maintain the Tree Jam. 1.21 Jam. 1.21 get a humble and a tender heart the hard and stony heart suffers not the seed to take Root Mat. 13.4 Math. 13.4 For this end make good use of all Crosses and Afflictions let them cause thee to acknowledge thy sins and break thy heart in the sight of God beseech him that thou being exercised under them maist at length bring forth the quiet fruit of Righteousnesse Heb. 12.11 Heb. 12.11 Weed often and do it on thy knees as weeders do this is the way to be fruitful Sixthly and Lastly To all this the Influence of Heaven must be added else no Fruit can be expected as before hath been shewed The Heavens must hear the Earth Hos 2.21 The beames of the Sun of Righteousnesse shining in his Church Hos 2.21 must warm and cherish us Mal. 4.2 The former and latter raine must moysten us Joel 2.23 Mal. 4.2 Joel 2.23 Cant. 4.16 Psal 65.10 The winds of Gods spirit must blow on us to quicken us Cant. 4.14 This is the way to have fattnesse drop down upon us Psal 65.10 As for those who delight to live in the shade and shelter their souls from the influence of Heaven that withdraw their hearts from the directions and comforts of an effectual and painful Ministery let not such ever look to become fruitful And so much of the second Particular that I propounded to you Now to the third and last which is the Motives to stiâ—r us up to the using of these meanes that we may bring forth fruit so qualified as hath bin declared and they are many Some respect God some his Gospel some Man others the Creature In regard of God we ought to be fruitful First for that he hath deserved it Secondly he seeks for it Thirdly and when he finds it he counts himself honoured and glorified by it First He hath deserved Fruit from us in that he hath bought us at a dear rate from our vain conversation 1 Pet. 1.18 Luke 1.75 Tit. 2.14 Joh. 15.16 to serve Him all our dayes in Holinesse and Righteousnesse He hath chosen us to be a Peculiar People unto himself zealous of good Works and made choyce of us before others that we should be Fruitful and that our Fruit should abide and abound Eph. 2.10 He hath made us his own work nauship by the effectual calling of grace and created us to good works to walk in them He hath planted us Isa 5. hedged us about manured us watered us with the sweet dews of his Word and Gospel from Heaven trimmed us with his pruning book of Judgments and Corrections And what could he do more for us that he hath not done And what can he expect lesse from us towards all his paines and travails with us then Fruit He that sowes sowes in hope saith the Apostle 1 Cor. 9.7 God hath set in hope planted in hope watered in hope of some answerable return and shall it be denyed or canst thou imagine that God hath took all this paines with thee and bestowed all this cost upon thee that thou shouldst bear green boughes or gay blossome somes onely Indeed leaves come of the seed and chaff from the kernel but doth any man plant for leaves and sow for chaff you know it is fruit that they look for Had it not bin for that thou hadst bin no Tree Fruit was that for which thou wert set and