shall I be hid I shall never more have Hope in thee Smile from thee nor expect Mercy at thy Hand Thus therefore Cain's Day of Grace ended and the Heavens with God's own Heart were shut up against him yet after this he lived long Gen. 4. 10. Cutting down was not come yet after this he lived to marry a Wife vers 17. to beget a cursed Brood to build a City and what else I know not all which could not be quickly done Wherefore Cain might live after the Day of Grace was past with him several hundred of Years Secondly I shall instance Ishmael Gen. 17. 25 26. Ishmael was a Professor was brought up in Abraham's Family and was circumcised at thirteen Years of Age Gen. 16. 12. But he was the Son of the Bond-woman he brought not forth good Fruit he was a wild Professor For all his Religion he would scoff at those that were better than himself Well upon a day his Brother Isaac was weaned at which time his Father made a Feast and rejoiced before the Lord for that he had given him the promised Son at this Ishmael mocked them their Son and godly rejoicing Then came the Spirit of God upon Sarah and she cried Cast him out cast out this Bond-woman and her Son for the Son of this Bond-woman shall not be Her with my Sou with Isaac Gen. 21. 9 10 11. Now Paul to the Galatians Chap. 4. 29 30 31. makes this casting out to be not only a casting out of Abraham's Family but a casting out also from a Lot with the Saints in Heaven Also Moses giveth us a notable proof thereof in saying that when he died he was gathered to his People Gen. 25. 17. his People by his Mother's side for he was reckoned from her the Son of Haâ—ar the Son of the Bond-woman Now â—he came of the Egyptians Gen. 21. 9. So that he was gathered when he died notwithstanding his Profession to the place that Pâ—araoh and his Host were gathered to who were drowned in the Red Sea these were his People and he was of them both by Nature and Disposition by persecuting as they did But now When did the Day of Grace â—nd with this Manâ— Observe and I will shew you Ishmael was thirteen Years old when he was circumcisedâ— â—nd theâ— was Abraham ninety Years old and nine Gen. 17. 24 25 26. the next Year Isaac was born So that Ishmael was now fourteen Years of Age. Now when Isaac was weaned suppose 〈◊〉 suck'd four Years by that account Theâ— Day of Grace must be ended with Ishmael by that time he was eighteen Years old Gen. 25. 12 c. For that day he mocked that day it was 〈◊〉 Cast him out and of that casting out the Apostle makes what I have said Beware ye young barren Professors Now Ishmael lived 〈…〉 Years after this in great tranquillity and honour with Men After this he also begat twelve Princes even after his Day of Grace was past Thirdly I shall instance Esau Gen. 25. 27 c. Esau also was a Professor he was born unto Isaac and circumcised according to the custom But Esau was a gamesom Professor an Huntsman a Man of the Field also he was wedded to his Lusts which he did also venture to keep rather than the Birth-right Well upon a day when he came from hunting and was faint he sold his Birth-right to Jacob his Brother Now the Birth-right in those days had the Promise and Blessing annexed to it Yea they were so entailed in this that the one could not go without the other wherefore the Apostle's Caution is here of weight Heb. 12. 16 〈◊〉 Take heed faith he 〈…〉 you a Fornicator or profane Person as Esau who 〈◊〉 one 〈◊〉 of Meat sold his Birth-right for ye know how that afterwards when 〈◊〉 would have inherited the Blessings he was rejected for he 〈…〉 of 〈…〉 though he 〈…〉 Now the ending of Esauâ—â— Day of Grace is to be reckoned from his selling of his Birth-right For there the Apostle points it lest there be among you any that like Esau sells his Birth-right for then goes hence the Blessing also But Esau sold his Birth-right long before his Death Twenty Years after this Jacob was with Laban Gen. 31. 41. â—2 6. and when he returned home his brother Esau met him Further after â—his when Jacob dwelt again some time with his Father then Jacob and Esau buried him I suppose Gen. 35. 28 29. He might live above forty yea for ought 〈◊〉 know above fourscore years after he had â—old his Birth-right and so consequently had put himself out of the Grace of God Three things I would further note upon these three Professors First Cain an angry Professor Ishmael 〈◊〉 mocking one Esau a lustful gamesome one Three Symptomes of a barren Professor For he that can be angry and that can mock and that can indulge his lusts cannot bring forth Fruit to God Secondly The Day of Grace ended with these Professors at that time when they committed some grievous Sin Cain's when he killed his Brother Ishmael's when he mocked at Isaac c. and Esau when out of love to his Lusts he despised and sold his Birth-right Beware barren Professor Thou mayst 〈◊〉 that in half a quarter of an hour from the evil of which thou mayst not be delivered for ever and ever Thirdly Yet these three after their Day of Grace was over lived better lives as to outward things than ever they did before Cain after this was Lord of a City Gen. 4. 17. Ishmael was after this father of twelve Princes Gen. 25. 16. and Esau after this told his Brother I have enough my Brother keep that thâ—â— hast to thy self Chap. 33. 8 9. Ease and Peace and a prosperous Life in outwards is no sign of the Favour of God to a barren and fruitless Professor But rather of his Wrath that thereby he may be capable to treasure up more Wrath against the day of Wrath and revelation of the righteous Judgment of God Let thus much serve for the proof the first Proposition namely That the day of Grace ends with some Men before God takes them out of this world Now then to shew you by some Signs how you may know that the day of Grace is ended or near to ending with the Barren Professor And after that thou shalt cut it down First He that hath stood it out against God and that hath withstood all those means for Fruit that God hath used for the making of him if it might have been a fruitful Tree in his Garden he is in this danger and this indeed is the sum of the Parable The Fig-tree here mentioned was blessed with the application of means had time allowed it to receive the nourishment but it outstood with-stood overstood All All that the Husband-man did All that the Vine-dresser did Signs of being past Grace But a little distinctly to particularize in four or five Particulars First Sign The Day of Grace
Society and it were well if it self were kept within the Bond of Unity and that it may so be let us according to the Text use our utmost endeavors to keep the Vnity of the Spirit in the Bond of Peace These words contain a Counsel and a Caution the Counsel is That we endeavour the Vnity of the Spirit the Caution is That we do it in the Bond of Peace as if he should say I would have you live in Unity but yet I would have you to be careful that you do not purchase Unity with the breach of Charity Let us therefore be cautioned that we do not so press after Unity in Practice and Opinion as to break the Bond of Peace and Affection In the handling of these words I shall observe this method First I shall open the Sense of the Text. Secondly I shall shew wherein this Unity and Peace consists Thirdly I shall shew you the Fruits and Benefits of it together with nine Inconveniencies and Mischiefs that attend those Churches where Unity and Peace is wanting Fourthly and lastly I shall give you twelve Directions and Motives for the obtaining of it First As touching the Sense of the Text when we are counselled to keep the Unity of the Spirit we are not to understand the Spirit of God as personally so considered because the Spirit of God in that sense is not capable of being divided and so there would be no need for us to endeavor to keep the Unity of it By the Unity of the Spirit then we are to understand that Unity of Mind which the Spirit of God calls for and requires Christians to endeavor after hence it is that we are exhorted by one Spirit with one Mind to strive together for the Faith of the Gospel Phil. 1. 27. But farther the Apostle in these words alludes to the state and composition of a Natural Body and doth thereby inform us that the Mystical Body of Christ holds an Analogy with the Natural Body of a Man As first In the Natural Body there must be a Spirit to animate it for the Body without the Spirit is dead James 2. 26. So it is in the Mystical Body of Christ the Apostle no sooner tells us of that one Body but he minds us of that one Spirit Eph. 4. 4. Secondly The Body hath Joints and Bands to unite all the parts so hath the Mystical Body of Christ Col. 2. 19. This is that Bond of Peace mentioned in the Text as also in the 16th Verse of the same Chapter where the whole Body is said to be fitly joyned together and compacted by that which every Joynt supplieth Thirdly The Natural Body receives Counsel and Nourishment from the Head so doth the Mystical Body of Christ he is their Counsellor and him they must hear he is their Head and him they must hold hence it is that the Apostle complaineth Col. 2. 19. of some that did not hold the Head from which the whole Body by Joynts and Bands hath Nourishment Fourthly The Natural Body cannot well subsist if either the Spirit be wounded or the Joints broken or dislocated the Body cannot bear a Wound or broken Spirit A broken Spirit dryeth the Bones Prov. 17. 22. And a wounded Spirit who can bear Prov. 18. 14. And on the other hand how often have the disjoyinting of the Body and the breakings thereof occasioned the expiration of the Spirit In like manner it fares with the Mystical Body of Christ how do divided Spirits break the Bonds of Peace which are the Joynts of this Body And how doth the breakings of the Body and Church of Christ wound the Spirit of Christians and oftentimes occasion the Spirit and Life of Christianity to languish if not to expire How needful is it then that we endeavour the Vnity of the Spirit in the Bond of Peace I now come to shew you wherein this Unity and Peace consists and this I shall demonstrate in five particulars 1. This Unity and Peace may consist in the ignorance of many Truths and in the holding of some Errors or else this Duty of Peace and Unity could not be practicable by any on this side Perfection but we must now endeavour the Unity of the Spirit till we come to the Unity of the Faith and of the Knowledg of the Son of God Ephes. 4. 13. Because now as the Apostle saith we know in part and we prophesy in part and now we see through a Glass darkly 1 Cor. 13. 12. And as this is true in general so we may â—ind it true if we descend to particular Instances the Disciples seem to be ignorant of that great Truth which they had often and in much plainness been taught by their Master once and again viz. That his Kingdom was not of this World and that in the World they should suffer and be persecuted yet in the first of the Acts ver 6. we read That they asked of him if he would at this time restore the Kingdom to Israel thereby discovering that Christ's Kingdom as they thought should consist in his Temporal Jurisdiction over Israel which they expected should now commence and take place amongst them Again Our Lord tells them that he had many things to say and these were many important Truths which they could not now bear John 16. 12. And that these were important Truths appears by the 10th and 11th Verses where he is discoursing of Righteousness and Judgment and then adds that he had yet many things to say which they could not bear and thereupon promises the Comforter to lead them into ALL TRUTH which implies that they were yet ignorant of many Truths and consequently held divers Errors and yet for all this he prays for and presses them to their great Duty of Peace and Unity John 14. 27. and 17. 21. To this may be added that of Heb. 5. 11. where the Author saith He had many things to say of the Priestly Office of Christ which by reason of their dulness they were not capable to receive as also that in the 10th of the Acts where Peter seems to be ignorant of that Truth viz. That the Gospel was to be preached to all Nations and contrary hereunto he erred in thinking it unlawful to Preach amongst the Gentiles I shall add two Texts more one is Acts 19. where we read That those Disciples which had been discipled and baptized by John were yet ignorant of the Holy Ghost and knew not as the Text tells us whether there were any Holy Ghost or no though John did teach constantly That he that should come after him should baptize with the Holy Ghost and Fire From hence we may easily and plainly infer that Christians may be ignorant of many Truths by reason of weak and dull Capacities and other such-like Impediments even while those Truths are with much plainness delivered to them Again We read Heb. 5. 13. of some that were unskilful in the Word of Righteousness who nevertheless are call'd Babes in Christ and
God owneth and will stand for This Man I say by his Profession suggesteth this to all that know him to be such a Professor Men meerly natural I mean Men that have not got the devilish art of Hypocrisie are afraid to think of doing thus And of the rest durst no Man join himself to them but the people magnified them Act. 5. 13. And indeed it displeaseth God They have brought saith he Men uncircumcised into my Sanctuary And again Isa. 1. 12. When you come to appear before me who hath required this at your hand to tread my Courts saith God They have therefore learnt this boldness of none in the visible World they only took it of the Devil for he and he only with these his Disciples attempt to present themselves in the Church before God The Tares are the Children of the Wicked One the Tares that is the Hypocrites that are Satan's Brood the Generation of Vipers that cannot escape the Damnation of Hell Had a Fig-tree planted in his Vineyard He doth not say He planted a Fig-tree but there Was a Fig-tree there he Had or found a Fig-tree planted in his Vineyard The great God will not acknowledg the barren Fig-tree or barren Professor to be His Workmanship or a Tree of his bringing in only the Text saith He Had one there This is much like that in Matthew Chap. 15. 13. Every Plant which my Heavenly Father hath not planted shall be rooted up Here again are Plants in his Vineyard which God will not acknowledg to be of his planting and he seems to suggest that in his Vineyard are many such Every Plant or all those Plants or Professors that are got into the Assembly of the Saints or into the Profession of their Religion without God and his Grace shall be rooted up And when the King came in to see the Guests he saw there a Man that had not on a Wedding-garment and he said unto him Friend how camest thou in hither not having on a Wedding-garment Matth. 22. 11 12. Here is one so cunning and crafty that he beguiled all the Guests he got and kept in the Church even until the King himself came in to see the Guests But his subtilty got him nothing it did not blind the Eyes of the King it did not prevert the Judgment of the Righteous Friend how camest thou in hither did overtake him at last even a publick rejection the King discovered him in the face of all there present How camest thou in hither My Father did not bring thee hither I did not bring thee hither My Spirit did not bring thee hither thou art not of the Heavenly Father's planting How camest thou in hither John 10. 1. He that cometh not in by the Door but climbeth up some other way the same is a Thief and a Robber This Text also is full and plain to our purpose for this Man came not in by the Door yet got into the Church he got in by climbing he broke in at the Windows he got something of the Light and Glory of the Gospel of our Lord Jesus Christ in his Head and so hardy Wretch that he was he presumed to croud himself among the Children But how is this resented what saith the King of him Why this is his Sign The same is a Thief and a Robber See ye here also if all they be owned as the planting of God that get into his Church or Profession of his Name Had a Fig tree had one without a Wedding-garment had a thief in his Garden at his Wedding in his House These climbed up Some other way There are many ways to get into the Church of God and Profession of his Name besides and without an entring by the door 1. There is the way of lying and dissembling and at this gap the Gibeonites got in Josh. 9. 3 4 c. 2. There is sometimes falsness amongst some Pastors either for the sake of carnal Relations or the like at this hole Tobiah the enemy of God got in Nehem. 13. 4 5 6. 3. There is sometimes negligence and too much uncircumspectness in the whole Church thus the Uncircumcised got in Ezek. 44. 7 9. 4. Sometimes again let the Church be never so circumspect yet these have so much help from the Devil that they beguile them all and so get in These are of that sort of Thieves that Paul complains of false Brethren brought in unawares Gal. 2. 3 4. Jude also cries out of these Certain Men crept in unawares Jude 4. Crept in What were they so lowly A voluntary humility Col. 2. 22 23. a neglecting of the Body not in any humor Oh how seemingly self-denying are some of these creeping things that yet are to be held as we shall know them an abomination to Israel Lev. 11. 43 44. But in a great House there are not only Vessels of Gold and of Silver but also of Wood and of Earth and some to Honour and some to Dishonour 2 Tim. 2. 20. By these words the Apostle seems to take it for granted that as there hath been so there still will be these kind of Fig-trees these barren Professors in the house when all Men have done what they can Even as in a great house there are always Vessels to Dishonour as well as those to Honour and Glory Vessels of Wood and of Earth as well as of Silver and Gold So then there must be wooden Professors in the Garden of God there must be earthy earthen Professors in his Vineyard but that methinks is the biting word and some to Dishonour That to the Romans is dreadful Rom. 9. 21 22. but this seems to go beyond it That speaks but of the Reprobate in general but this of such and such in particular That speaks of their hardening but in the common way But this that they must be suffered to creep into the Church There to fit themselves for their place their own place Act. 1. 25. the place prepared for them of this sort only As the Lord Jesus said once of the Pharisees These shall receive greater damnation Luke 20. 47. Barren Fig-tree fruitless Professor hast thou heard all these things Hast thou considered that this Fig-tree is not ackdowledged of God to be his but is denied to be of his planting and of his bringing unto his Wedding Dost not thou see that thou art called a Thief and a Robber that hast either climbed up to or crept in at another place than the Door Dost thou not hear that there will be in God's House wooden and earthly Professors and that no place will serve to fit those for Hell but the House Church the Vineyard of God! Barren Fig-tree fruitless Christian do not thine Ears tingle And He came and sought Fruit thereon When a Man hath got a Profession and is crouded into the Church and House of God the Question is not now Hath he Life hath he right Principles but hath he Fruit He came seeking Fruit thereon It mattereth not
expecteth that the Fruits of Repentance be found to attend them Mat. 3. 8. Bring forth Fruits therefore meet for Repentance or answerable to thy profession of the Doctrine of Repentance Barren Fig-tree seeing thou art a Professor and art got into the Vineyard thou standest before the Lord of the Vineyard as one of the Trees of the Garden Wherefore He looketh for Fruit from thee as from the rest of the Trees in the Vineyard Fruits I say and such as may declare thee in Heart and Life one that hath made sound Profession of Repentance By thy Profession thou hast said I am sensible of the evil of Sin Now then live such a Life as declares that thou art sensible of the Evil of Sin By thy Profession thou hast said I am sorry for my Sin Why then live such a life as may declare This Sorrow By thy Profession thou hast said I am ashamed of my Sin Psal. 38. 18. yea but live such a Life that Men by that may see thy shame for Sin Jer. 31. 19. By thy Profession thou sayest I have turned from left off and am become an enemy to every appearance of evil 1 Thess. 5. 22. Ah! but doth thy Life and Conversation declare thee to be such an one Take heed barren Fig-tree lest thy Life should give thy Profession the lye I say again Take heed for God himself will come for Fruit And he sought Fruit thereon You have some Professors that are only Saints before Men when they are abroad but are Devils and Vipers at home Saints by Profession but Devils by Practice Saints in Word but Sinners in Heart and Life These Men may have the Profession but they want the Fruits that become Repentance Barren Fig-tree Can it be imagined that those that paint themselves did ever repent of their Pride or that those that pursue this World did ever repent of their Covetousness or that those that walk with wanton eyes did ever repent of their fleshly Lusts Where barren Fig-tree is the Fruit of these Peoples Repentance Nay do they not rather declare to the World that they have repented of their Profession Their fruits look as if they had Their Pride saith they have repented of their Humility Their Covetousness declareth that they are weary of depending upon God and doth not thy wanton actions declare that thou abhorrest Chastity Where is thy Fruit Barren Fig-tree Repentance is not only a sorrow and a shame for but a turning from Sin to God Heb. 6. it is called Repentance from dead works Hast thou that Godly Sorrow that worketh Repentance to Salvation never to be repented of 2 Cor. 7. 10 11. How dost thou shew thy carefulness and clearing of thy self thy indignation against Sin thy fear of offending thy vehement desire to walk with God thy zeal for his Name and Glory in the World and what revenge hast thou in thy Heart against every thought of Disobedience But where is the Fruit of this Repentance Where is thy Watching thy Fasting thy Praying against the remainders of Corruption Where is thy Self-abhorrence thy blushing before God for the Sin that is yet behind Where is thy tenderness of the Name of God and his Waies Where is thy Self-denial and Contentment How dost thou shew before Men the truth of thy turning to God Hast thou renounced the hidden things of dishonesty not walking in craftiness 2 Cor. 4. 2. Canst thou commend thy self to every Man's conscience in the sight of God And he sought Fruit thereon Secondly God expecteth Fruits that shall answer that Faith which thou makest Profession of The Professor that is got into the Vineyard of God doth feign that he hath the Faith the Faith most holy the Faith of God's Elect Ah! But where are thy Fruits Barren Fig-tree The Faith of the Romans was spoken of throughout the whole World Rom. 1. 8. and the Thessalonians Faith grew exceedingly 2 Thess. 1. 3. Thou professest to believe thou hast a share in another World Hast thou let go this barren Fig-tree Thou professest thou believest in Christ is he thy Joy and the Life of thy Soul Yea what conformity unto Him to his Sorrows and Suffering What resemblance hath his Crying and Groaning and Bleeding and Dying wrought in thee dost thou bear about in thy body the dying of the Lord Jesus and is also the Life of Jesus made manifest in thy mortal body 2 Cor. 4. 10 11. Barren Fig-tree Shew me thy Faith by thy Works Shew out of a good Conversation thy Works with meekness of wisdom Jam. 2. 18. 3. 13. What Fruit barren Fig-tree what degree of Heart-Holiness for Faith purifies the Heart Act. 15. 19. What love to the Lord Jesus for Faith worketh by Love Gal. 5. 6. Thirdly God expecteth Fruits according to the Seasons of Grace thou art under according to the rain that cometh upon thee Perhaps thou art planted in a good Soil by great Waters that thou mightest bring forth Branches and bear Fruit that thou mightest be a goodly Vine or Fig-tree Shall he not therefore seek for Fruit for Fruit answerable to the means Barren Fig-tree God expects it and will find it too if ever He bless thee For the Earth which drinketh in the rain that comes oft upon it and bringeth forth herbs meet for him by whom it is dressed receives blessing from God but that which heareth thorns and briars is rejected and is nigh unto cursing whose end is to be burned Heb. 6. 7 8. Barren Soul How many showers of Grace how many dews from Heaven how many times have the Silver Streams of the City of God run gliding by thy Roots to cause thee to bring forth Fruit These Showers and Streams and the Drops that hang upon thy Boughs will all be accounted for And will they not testify against thee that thou oughtest of right to be burned Hear and tremble O thou barren Professor Fruits that become thy profession of the Gospel the God of Heaven expecteth The Gospel hath in it the Forgiveness of Sins the Kingdom of Heaven and Eternal Life But what Fruit hath thy Profession of a belief of these things put forth in thy Heart and Life Hast thou given thy self to the Lord and is all that thou hast to be ventured for his Name in this World Dost thou walk like one that is bought with a price Even the price of precious Blood Fourthly The Fruit that God expecteth is such As is meet for himself Fruit that may glorify God God's Trees are Trees of Righteousness the planting of the Lord that He may be glorified Fruit that tasteth of Heaven abundance of such Fruit For herein saith Christ is my Father glorified that ye bring forth much Fruit John 15. 8. Fruits of all kinds new and old the Fruits of the Spirit is in all Goodness and Righteousness and Truth Fruits before the World Fruits before the Saints Fruits before God Fruits before Angels O my Brethren What manner of Persons ought we to be who
his Ways and we will walk in his Paths Fifthly This Unity and Peace mainly consists in Unity of Love and Affection this is the great and indispensible Duty of all Christians by this they are declared Christ's Disciples And hence it is that Love is called the Great Commandment the Old Commandment and the New Commandment that which was commanded in the beginning and will remain to the end yea and after the end 1 Cor. 13. 8. Charity never fails but whether there be Tongues they shall cease or whether there be Knowledg it shall vanish away And verse 13. And now abideth Faith Hope and Charity but the greatest of these is Charity And Col. 3. 14. Above all these things put on Charity which is the Bond of Perfectness Because Charity is the end of the Commandment 1 Tim. 1. 5. Charity is therefore called the Royal Law and though it had a superintendency over other Laws and doubtless is a Law to which other Laws must give place when they come in competition with it Above all things therefore have fervent Charity among your selves for Charity covereth a multitude of Sins 1 Pet. 4. 8. Let us therefore live in Unity and Peace and the God of Love and Peace will be with us That you may so do let me remember you in the words of a learned Man that the Unity of the Church is a Unity of Love and Affection and not a bare Uniformity of Practice and Opinion Having shewn you wherein this Unity consists I now come to the third General Thing propounded and that is to shew you the Fruits and Benefits of Unity and Peace together with the Mischiefs and Inconveniences that attend those Churches where Unity and Peace is wanting First Unity and Peace is a Duty well-pleasing to God who is stiled the Author of Peace and not of Confusion in all the Churches God's Spirit rejoyceth in the Unity of our Spirits but on the other hand where Strife and Divisions are there the Spirit of God is grieved Hence it is that the Apostle no sooner calls upon the Ephesians not to grieve the Spirit of God but he presently subjoins us a Remedy against that evil That they put away bitterness and evil-speaking And be kind one to another and tender-hearted forgiving one another even as God for Christs sake hath forgiven them Eph. 4. 30 32. Secondly As Unity and Peace is pleasing to God and rejoiceth his Spirit so it rejoiceth the Hearts and Spirits of God's People Unity and Peace brings Heaven down upon Earth among us Hence it is that the Apostle tells us Rom. 4. 17. That the Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost Where Unity and Peace is there is Heaven upon Earth by this we taste the first Fruits of that blessed Estate we shall one day live in the fruition of when we shall come to the general Assembly and Church of the First-born whose Names are written in Heaven and to God the Judg of all and to the Spirits of just Men made perfect Heb. 12. 23. This outward peace of the Church as a learned Man observes distiâ—s into peace of Conscience and turns writings and readings of Controversy into Treatises of Mortification and Devotion And the Psalmist tells us that it is not only good but pleasant for Brethren to dwell together in Unity Psal. 133. 1. But where Unity and Peace is wanting there are Storms and Troubles where Envy and Strife is there is confusioâ— and every evil Work Jam. 3. 16. It is the outward Peace of the Church that increaseth our inward Joy and the Peace of God's House gives us occasion to eat our meat with gladness in our own Houses Act. 2. 46. Thirdly The Unity and Peace of the Church makes Communion of Saints desirable What is it that imbitters Church-Communion and makes it burdensom but Divisions Have you not heard many complain that they are weary of Church-Communion because of Church-Contention but now where Unity and Peace is there Christians long for Communion David saith that he was glad when they said unto him Let us go to the House of God Psal. 122. 1. Why was this but because as the third verse tells us Jerusalem was a City compact together where the Tribes went up the Tribes of the Lord to give thanks to his Name And David speaking of the Man that was once his Friend doth thereby let us know the benefit of Peace and Unity Psal. 55. 14. We saith he took sweet counsel together and walked to the House of God in company Where Unity is strongest Communion is sweetest and most desirable You see then that Peace and Union fills the People of God with desires after Communion But on the other hand hear how David complains Psal. 120. Wo is me I sojourn in Mesech and that I dwell in the tents of Kedar The Psalmist here is thought to allude to a sort of Men that dwelt in the deserts of Arabia that got their livings by Contention and therefore he adds ver 6. That his Soul had long dwelt with them that hated Peace This was that which made him long for the Courts of God and esteem one day in his House better than a thousand this made his Soul even faint for the House of God because of the peace of it Blessed are they saith he that dwell in thy House they will be still praising thee There is a certain note of concord as appears Act. 2. where we read of Primitive Christians meeting with one accord praising God Fourthly Where Unity and Peace is there many Mischiefs and Inconveniences are prevented which attends those People where Peace and Unity is wanting And of those many that might be mentioned I shall briefly insist upon these nine First Where Unity and Peace is wanting there is much precious time spent to no purpose How many Days are spent and how many fruitless Journeys made to no profit where the People are not in peace How often have many redeemed time even in Seed-time and Harvest when they could scarce afford it to go to Church and by reason of their Divisions come home worse than they went repenting they have spent so much precious time to so little benefit How sad is it to see Men spend their precious time in which they should work out their Salvation by labouring as in the Fire to prove an uncertain and doubtful Proposition and to trifle away their time in which they should make their Calling and Election sure to make sure of an Opinion which when they have done all they are not infallibly sure whether it be true or no because all things necessary to Salvation and Church-Communion are plainly laid down in Scripture in which we may be infallibly sure of the Truth of them but for other things that we have no plain Texts for but the Truth of them depends upon our Interpretations Here we must be cautioned that we do not spend much
of Austin's imposing Spirit that our Stories tell us That Synod was only famous for this that they only met and did Nothing This is the mischief of Divisions they hinder the doing of much good and if Christians that are divided be ever famous for any thing it will be that they have often met together and talked of this and the other thing but they did nothing Fourthly Where Unity and Peace is wanting there the Weak are wounded and the Wicked are hardened Unity may well be compared to precious Oil Psal. 133. 2. It 's the nature of Oil to heal that which is wounded and to soften that which is hard Those Men that have hardened themselves against God and his People when they shall behold Unity and Peace among them will say God is in them indeed And on the other hand are they not ready to say when they see you divided That the Devil 's in you that you cannot agree Fifthly Divisions and want of Peace keep those out of the Church that would come in and cause many to go out that are in The Divisions of Christians as a Learned Man observes are a Scandal to the Jews an Opprobrium to the Gentiles and an Inlet to Atheism and Infidelity Insomuch that our Controversies about Religion especially as they have been of late managed have made Religion it self become a Controversy O then how good and pleasant a thing is it for Brethren to dwell together in Unity The Peace and Unity that was among the Primitive Christians drew others to them What hinders the Conversion of the Jews but the Divisions of Christians Must I be a Christian says the Jew what Christian must I be of what Sect must I be of The Jews as one observes glossing upon that Text in Isa. 11. 6. where it is prophesied That the Lion and the Lamb shall lie down together and that there shall be none left to hurt nor destroy in all God's Holy Mountain they interpreting these Sayings to signify the Concord and Peace that shall be among the People that shall own the Messiah do from hence conclude that the Messiah is not yet come because of the Contentions and Divisions that are among those that profess him And the Apostle saith 1 Cor. 14. 23. That if an Unbeliever should see their Disorders he would say they were mad but where Unity and Peace is there the Churches are multiplyed we read Acts 9. that when the Churches had rest they multiplied And Act â—2 46 47. when the Church was serving God with one accord the Lordâ— added to them daily such as should be saved It is Unity brings Men into the Church and Divisions keep them out It is reported of an Indian passing by the House of a Christian and hearing them contending being desired to turn in he refused saying Habamack dwells there meaning that the Devil dwelt there but where Unity and Peace is there God is and he that dwels in Love dwells in God The Apostle tells the Corinthians That if they walked orderly even the Unbeliever would hereby be enforced to come and worship and say God was in them indeed And we read Zech. 8. 23. of a Time when ten Men shall take hold of a Jew and say We will go with you for we have heard that God is with you And hence iâ— is that Christ prays John 17. 21. That his Disciples might be one as the Father and he were one that the World might believe the Father sent him As if he should say you may preach me as long as you will and to little purpose if you are not at Peace and Unity among your selves Such was the Unity of Christians in former days that the intelligent Heathen would say of them That though they had many Bodies yet they had but one Soul And we read the same of them Acts 4. 32. That the multitude of them that believed were of one Heart and one Soul And as the Learned Stillingfleet observes in his Irenicum The Unity and Peace that was then among Christians made Religion amiable in the Judgment of impartial Heathens Christians were then known by the benignity and sweetness of their Dispositions by the candour and ingenuity of their Spirits by their mutual Love Forbearance and Condescention to one another But either this is not the practice of Christianity viz. a Duty that Christians are now bound to observe or else it is not calculated for our Meridian where the Spirits of Men are of too high an elevation for it for if Pride and Uncharitableness if Divisions and Strifes if Wrath and Envy if Animosities and Contentions were but the Marks of true Christians Diogenes need never light his Lamp at noon to find out such among us but if a Spirit of Meekness Gentleness and Condescention if a stooping to the Weaknesses and Infirmities of one another if pursuit after Peace when it flies from us be the indispensable Duties and charactaristical Notes of Christians it may possibly prove a difficult Inquest to find out such for the crouds of those that shelter themselves under that glorious Name It is the Unity and Peace of Churches that brings others to them and makes Christianity amiable What is prophesied of the Church of the Jews may in this case be applied to the Gentile Church Isa. 66. 12. That when once God extends Peace to her like a River the Gentiles shall come in like a flowing Stream then and not till then the Glory of the Lord shall arise upon his Churches and his Glory shall be seen among them then shall their Hearts fear and be enlarged because the abundance of the Nations shall be converted to them Sixthly As want of Unity and Peace keeps those out of the Church that would come in so it hinder the growth of those that are in Jars and Divisions Wranglings and Prejudices eat out the Growth if not the Life of Religion These are those Waters of Marah that imbitter our Spirits and quench the Spirit of God Unity and Peace is said to be like the Dew of Hermon and as a Dew that descended upon Sion where the Lord commanded his Blessing Psal. 133. 3. Divisions run Religion into Briars and Thorns Contentioâ—s and Parties Divisions are to Churches like Wars in Countries Where War is the Ground lieth waste and untill'd none takes care of it It is Love that edifieth but Division pulleth down Divisions are as the North-east Wind to the Fruits which causeth them to dwindle away to nothing but when the Storms are over every thing begins to grow When Men are divided they seldom speak the Truth in Love and then no marvel they grow not up to him in all things which is the Head It is a sad presage of an approaching Famine as one well observes not of Bread nor Water but of hearing the Word of God when the thin Ears of Corn devour the plump full Ones when the lean Kine devour the fat Ones when our Controversies about doubtful
every Brother that walks disorderly I cannot but wonder that any should bring this to justify their separation or withdrawing from the Communion of a true though a disorderly Church For 1. Consider that this was not writ for a few Members to withdraw from the Church but for the Church to withdraw from disorderly Members 2. Consider that if any offended Members upon pretence of Error either in Doctrine or Practice should by this Text become Judges as well as Parties of the Grounds and Lawfulness of their Separation Then it will follow that half a store notorious Hereticks or scandalous Livers when they have walked so as they foresee the Church are ready to deal with them and withdraw from them shall anticipate the Church and pretend somewhat against them of which themselves must be Judges and so withdraw from the Church pretending either Heresy or Disorder and so condemn the Church to prevent the disgrace of being condemned by the Church How needful then is it that Men of peaceable Dispositions and not of froward and factious and dividing Spirits be chose to rule the Church of God for fear lest the whole Church be leaâ—â—â—ed and sower'd by them Fourthly As there must be care used in chusing Men to rule the Church of God so there must be a consideration had that there are many things darkly laid down in Scripture this will temper our Spirits and make us live in Peace and Unity the more firmly in things in which we agree this will help us to bear one another's Burden and so fulfil the Law of Christ in as much as all things necessary to Salvation and Church-Communion are plainly laid down in Scripture And where things are more darkly laid down we should consider that God intended hereby to stir up our diligence that thereby we might increase our Knowledg and not our Divisions for it may be said of all Discoveries of Truth we have made in the Scriptures as it 's said of the Globe of the Earth that though Men have made great Searches and thereupon great Discoveries yet there is still a terra incognita an unknown Land so there is in the Scriptures for after Men have travelled over them one Age after anoâ—â—â—â— yet still there is as it were a â—â—rra incognita an unknown Tract to put us upon farther search and enquiry and to keep us from censuring and falling out with those who have not yet made the same Discoveries that so we may say with the Psalmist when we reflect upon our short apprehensions of the Mind of God that we have seen an end of all Perfections but God's Commands are exceeding broad and as one observes speaking of the Scriptures that there is a Path in them leading to the Mind of God which lieth a great distance from the Thoughts and Apprehensions of Men. And on the other hand in many other places God sits as it were on the Superficies and the Face of the Letter where he that runs may discern him speaking plainly and no Parable at all How should the consideration of this induce us to a peaceable deportment towards those that differ Fifthly If we would endeavour Peace and Unity we must consider how God hath tempered the Body that so the comely Parts should not separate from the uncomely as having no need of them 1 Cor. 12. 22 23 24 25. There is in Christ's Body and House some Members and Vessels less honourable 2 Tim. 2. 20. And therefore we should not as some now a-days do poâ—â— the more abundant disgrace instead of putting the more abundant honour upon them Did we but consider this we should be covering the Weakness and hiding the Miscarriages of one another because we are all Members one of another and the most useless Member in his place is useful Sixthly If we would live in Peace let us remember our Relations to God as Children to a Father and to each other as Brethren Will not the thoughts that we have one Father quiet us and the thoughts that we are Brethren unite us It was this that made Abraham propose Terms of Peace to Lot Gen. 13. Let there be no Strife saith he between us for we are Brethren And we read of Moses in Acts 7. 26. using this Argument to reconcile those that strove together and to set them at one again Sirs saith he you are Brethren why do ye wrong one another A deep sense of this Relation that we are Brethren wouâ—d keep us from dividing Seventhly If we would preserve Peace let us mind the Gifts and Graces and Vertues that are in each other let these be more in our eye than their Failings and Imperfections When the Apostle exhorted the Philippians to Peace as a means hereunto that so the Peace of God might rule in their Hearts he tells them Chap. 4. 8. that if there were any Vertue or any Praise they should think of these things While we are always talking and blazoning the Faults of one another and spreading their Infirmities no marvel we are so little in Peace and Charity for as Charity covereth a multitude of Sins so Malice covereth a multitude of Vertues and makes us deal by one another as the Heathen Persecutors dealt with Christians viz. put them in Bears Skins that they might the more readily become a Prey to those Dogs that were designed to devour them Eighthly If we would keep Unity and Peace let us lay aside provoking and dividing Language and forgive those that use them Remember that old Saying Evil Words corrupt good Manners When Men think to carry all afore them with speaking uncharitably and disgracefully of their Brethren or their Opinions may not such be answered as Job answered his unfriendly Visitants Job 6. 25. How forcible are right Words but what do your Arguings reprove How healing are words fitly spoken A word in season how good is it If we would seek Peace let us cloath all our Treaties for Peace with acceptable words and where one word may better accommodate than another let that be used to express Persons or Things by and let us not as some do call the different Practices of our Brethren Will-worship and their different Opinions Doctrines of Devils and the Doctrine of Balaam who taught Fornication c. unless we can plainly and in expressness of Terms prove it so such Language as this hath strangely divided our Spirits and hardened our Hearts one towards another Ninthly If we would live in Peace let us make the best constructions of one another's Words and Actions Charity judgeth the best and it thinks no evil if Words and Actions may be construed to a good sence let us never put a bad construction upon them How much hath the Peace of Christians been broken by an uncharitable Interpretation of Words and Actions as some lay to the charge of others that which they never said so by straining Mens Words others lay to their charge that they never thought Tenthly Be willing to hear and
worthy who hath troden under foot the Son of God c. Heb. 10. 28. Wherefore against these Despisers God hath set himself and foretold that they shall not believe but perish Behold ye Despisers and wonder and perish for I work a work in your days which ye shall in no wise believe though a Man declare it unto you Acts 13. 41. After that thou shalt out it down Thus far we have treated of the Barren Fig-tree or fruitless Professor with some Signs to know him by whereto is added also some Signs of one who neither will or can by any means be fruitful but they must miserably perish Now being come to the time of Execution I shall speak a word to that also After that thou shalt cut it down Christ at last turns the Barren Fig-tree over to the Justice of God shakes his hands of him And gives him up to the fire for his unprofitableness Thou cut ent it down Two things are here to be considered 1. The Executioner Thou the great the dreadful the eternal God These words therefore as I have already said signify that Christ the Mediator through whom alone Salvation comes and by whom alone Execution hath been deferred Now giveth up the Soul forbears to speak one Syllable more for him or to do the least Act of Grace further to try for his Recovery but delivereth him up to that fearful Dispensation To fall into the hand of the living God Heb. 10. 31. 2. The Second to be considered is The Instrument by which this Execution is done and that is Death compared here to an Ax and forasmuch as the Tree is not felled at one Blow therefore the strokes are here continued till all the blows be struck at it that are requisite for its felling For now cutting-time and cutting-work is come cuttiâ—g must be his Portion till he be cut down After that thou shalt cut it down Death I say is the Ax which God often useth therewith to take the Barren Fig-tree out of the Vineyard out of a Profession and also out of the World at once But this Ax is now new-ground it cometh well-edged to the Roots of this Barren Fig-tree It hath been whetted by Sin by the Law and by a formal Profession and therefore must and will make deep gashes not only in the natural life but in the Heart and Conscience also of this Professor The wages of Sin is Death the sting of Death is Sin 1 Cor. 15. Wherefore Death comes not to this Man as he doth to Saints muzzled or without his Sting but with open Mouth in all his strength yea he sends his First born which is guilt to devour his strength and to bring him to the King of Terrors Job 18. 13 14. But to give you in a few Particulars the manner of this Man 's dying 1. Now he hath his fruitless Fruits beleaguer him round his Bed together with all the Bands and Legions of his other wickedness His own Iniquities shall take the wicked himself and he shall be holden in the Cords of his Sins Prov. 5. 22. 2. Now some terrible discovery of God is made out unto him to the perplexing and terrifying of his guilty Conscience God shall cast upon him and not spare and he shall be afraid of that which is high Job 27. 22. 3. The dark Entry he is to go thro will be a sore amazement to him For fear shall be in the way Eccl. 12. 5. yea Terrors will take hold on him when he shall see the yawning Jaws of Death to gape upon him and the Doors of the Shadow of Death open to give him passage out of the World Now who will meet me in this dark Entry how shall I pass through this dark Entry into another World 4. For by reason of Guilt and a shaking Conscience His Life will hang in continual doubt before him and he shall be afraid day and night Deut. 28. 66 67. and shall have no assurance of his Life 5. Now also Want will come up against him he will come up like an armed Man This is a terrible Army to him that is graceless in Heart and fruitless in Life This Want will continually cry in thine Ears here is a New Birth wanting a new Heart and a new Spirit wanting here is Faith wanting here is Love and Repentance wanting here is the Fear of God wanting and a good Conversation wanting Thou art weighed in the Ballance and art found wanting Dan. 5. 27. 6. Together with these standeth by the companions of Death Death and Hell Death and Devils Death and endless Torment in the everlasting flames of devouring Fire When God shall come up unto the people he will invade them with his Troops Hab. 3. 16. But how will this Man die Can his Heart now endure or can his Hands be strong Ezek. 22. 14. 1. God and Christ and Pity have left him Sin against Light against Mercy and the Long-suffering of God is come up against him his Hope and Confidence now lie a dying by him and his Conscience totters and shakes continually within him 2. Death is at his work Cutting of him down hewing both Bark and Heart both Body and Soul assunder The Man groans but Death hears him not He looks gastly carefully dejectedly he sighs he sweats he trembles but Death matters nothing 3. Fearful Cogitations haunt him misgivings direful apprehensions of God terrify him Now he hath time to think what the loss of Heaven will be and what the torments of Hell will be now he looks no way but he is frighted 4. Now would he live but may not he would live though it were but the life of a Bed-rid Man but must not He that cuts him down sways him as the Feller of Wood sways the tottering Tree now this way then that at last a Root breaks an Heart-string an Eye-string snaps assunder 5. And now could the Soul be anihilated or brought to nothing how happy would it count it self but it sees that may not be Wherefore it is put to a wonderful strait stay in the Body it may not go out of the Body it dares not Life is going the Blood settles in the Flesh and the Lungs being no more able to draw Breath through the Nostrils at last out goes the weary trembling Soul who is immediatly seized by Devils who lay lurking in every hole in the Chamber for that very purpose His Friends take care of the Body wrap it up in the Sheet or Coffin but the Soul is out of their thought and reach going down to the Chambers of Death I had thought to have enlarged but I forbear God who teaches Man to profit bless this brief and plain Discourse to thy Soul who yet standest a Professor in the Land of the Living among the Trees of his Garden Amen FINIS AN EXHORTATION TO PEACE and UNITY Ephes. 4. 3. Indeavouring to keep the Vnity of the Spirit in the Bond of Peace BEloved Religion is the great Bond of humane