in the hedge and make holyday But shall not the Seruant doe his Masters businesse because hee cannot earne his Masters Inheritance Shall the Mason say I will share with my Soueraigne in his Kingdome or I will not lay a stone in his building Yet good fruits haue their reward though not by the merit of the doer yet by the mercy of the accepter Sowre they bee of themselues but in Christ they haue their sweetning and the meanest fruite which that great Angell of the Conenant shall present to his Father Râ—â— 8.4 with the addition of his owne precious Incense are both receiued and rewarded In their owne nature they may bee corrupt but being dyed in the bloud of Christ they are made pleasing to God Yea also profitable to the Church and vsefull to men seeme they neuer so poore Euen a troubled Spring doth often quench a distressed Souldiersthirst a smal Candle doth good where the greater Lights bee absent and the meanest fruite of holy Charity euen a cuppe though it be not of the iuyce of the grapes out of the Vineyard Math. 10.42 but of cold water out of the tankard in the name of Christ shall haue the recompence But heere the complaint is not of the meannes or fewnesse but of the Barennesse None at all None Euery Tree is knowne by the fruits it is Christs euerlasting rule Howsoeuer the tree liues by the sappe and not by the fruits yet it is knowne to liue by the fruits and not by the sappe for this is hidden The iust man liues by his faith not by his workes but he is knowne to liue by his works not by his inuisible faith Neither doth the fruit make good the tree but the tree makes good the fruit Opera bona non faciunt iustum Iustus facit bona opera Good works make not a man righteous but the righteous man doth good works Our persons are iustified before our actions as of necessitie the tree must be good before it can beare good fruit But how shall that tree be discerned that hath no fruit I finde none None Why this to vs Why such a Text in such a time Wee abound with fruites which way can you looke and not haue your eye full of our workes They before in such places haue successiuely commended our fruits Bee it so yet Euripides being question'd why he alwaies made women bad in his Playes whereas Sophocles euer made them good in his answered Sophocles makes them such as they ought to bee but I make them such as indeed they are Their former commendation haue told vs what we should be but this Embleme I feare tels vs truely what wee are Not all of vs God forbid here is but one Fig-tree in a whole Vineyard thus taxed and farre be it from vs to taxe a whole Vineyard for one barren Fig-tree None Yes enough of some fruites but the Prophet calls them Ficos valde malâ—s so bad that they cannot be eaten Iea. 24.8 As the fruite of the Vine is commended for Quicknesse the fruit of the Oliue for Fatnesse so the fruit of the Fig-tree for Sweetnesse in Iothams Parable Ephes 5.11 But if it beare not Fructum natiuitatis suae the fruit of the owne kinde but bitter figges here had better be none at all What an vncomfortable sight is this to Him whose heart is set on his Orchard after the cost of so deare bloud to purchase it after such indulgent care to cheerish it and the charges of so many workemen to dresse it yea after so much patience to expect it say the Fig-tree does not beare so soone as it is planted in our insancie we can doe nothing in our minoritie we will doe little in Gods seruice but now it is growne fructifiable Iam non gustare fructus not to haue so much as a taste Yea were this all did barrennesse onely vsurpe it but there is worse then a meere orbitie or absence of goodnesse a position of bitter fruits Quaesiui Vuas Esay 5.3 inveniâ— Labruscas I find wild Grapes luxurient fruits Instead of the hearty effects which Wine produceth I am answered with the melancholy preuarications of malice Behold the wonder and spectacle of vnthankefulnesse among all Gods Creatures Man and among men the barren Christian Though Israel play the Harlot Hosea 4.15 yet let not Iudah transgresse What may be expected from the wild Forrest of Paganisme when the Garden of Eden yeelds such fruites The sweet fruit of the Spirituall Fig-tree is mercie our God is the God of Loue our Sauiour is the Prince of Loue the Church is knit together in Loue our Roote is Loue our Sappe is Loue our Ligaments Loue now if we shall sucke the bloud one of another violate the relations of peace concoct all our moysture into malice here is worse then Invenio fructum nullum I finde none for Invenio fructum malum I finde cursed fruits Wee are growne vnnaturall the hand scratcheth the eye the mouth biteth the hand thornes and bryers entwine and embrace one another Math. 13.27 while against all nature Fig-trees denoure one another Lord thou didst sow good seed in thy field whence then hath it Tares Here is more fruit then God would haue but for that he expects I finde none When wee are filled with his blessings Christ lookes for our prayses when wee haue caten and are fat Psal 22 29. 1 Cor. 10.7 that wee should worship him What fruit finds he We sit downe to eat and drinke and rise vp to play for praying playing When wee are scourged hee looks for our humiliation and penance Sure in their affliction they will seeke me Esay 26.16 What fruit finds hee Ier. 2.3 Lord thou hast smitten them but they haue not sorrowed an insensible desperatnesse In this case let vs pray Lord lesse of the fruits wee haue and more of them wee should haue Instead of righteousnesse a crye Esay 5.7 a cry indeed a roaring cry of the oppressors and a mourning cry of the oppressed Haec non sunt placido suscipienda sinu Our Bells ring our Chimneis smoake our Fields reioyce our Children dance our selus sing and play Iouis omnia plena But when Righteousnesse hath sowne and comes to reape here is no haruest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I finde none And as there was neuer lesse wisdome in Greece then in time of the Seuen Wise men so neuer lesse pietie among vs then now when vpon good cause most is expected When the Sunne is brightest the Stars be darkest so the cleerer our light the more gloomy our life with the deeds of darkenes The Cimerians that liue in a perpetuall mist though they deny a Sunne are not condemned of impietie but of ignorance but Anaxogoras that saw the Sunne and yet denied it is not condemned of ignorance but of impietie Former times were like Leah bleare-eyed but fruitfull the present like Rachel faire but barren We giue such acclamation
as Iesus Had God graunted men the libertie to beg of him what they would and haue it they durst not haue beene so bold as to aske his onely Sonne When the King giues a free concession to his subiect to make choise of his owne sute without deniall he will not bee so impudent as to beg the Prince Let vs entertaine him well wee fare the better for him the profit of our redemption blesseth all the rest vnto vs. Farre bee it from vs to welcome him with scandals with blasphemies and neglect Hee may then reply as Absolon to Hushai 2 Sam. 16.17 Is this thy kindnes to thy friend No you say we make much of him hold him in the highest regard trust him with our whole saluation But knowe Christ fares not the better for thy Faith but for thy Charity Faith is a beggerly receiuer Charitie is a rich giuer Thy Faith is a hand that takes something from him to enrich thy selfe thy Charitie is a hand that giues some thing to him in his distressed members Indeed Christ is the subiect of all tongues but he is not the obiect of all hearts The Schoole disputes of him the Pulpit preaches of him Profession talks of him Profane men sweare by him few loue him few serue him He is come let him bee made welcome by setting our best cheere and choycest fruites before him Whom should we entertaine if not our Sauiour Seeking But did not Hee know before What need hee seeke that hath found Hee that vnderstands our thoughts long before they are borne cannot be nescious of our workes when they are done My answere shall bee short the Lords Quaerit is a Requirit hee doth not seeke a thing that is hid from him but requires a debt that is due vnto him Seeking This is no rare but a continued act It is not Veni I came Hee came vnto his owne c. Nor a Venturus sum Iohn 1.11 Yet a little while Reuel 22. and I will come But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Reuel 3.20 S to pulsans I stand knocking so here Venio querens I come seeking Hee seekes continually will you heare how long These three yeares Much time hath beene spent about the Interpretation of this time how it is appliable to the Iewish Synagogue to whom it was immediatly referred I find no great difference among Expositors sauing onely in their tearmes Some by the first yeare vnderstand the time before the Captiuitie by the second their returne to Iury by the last the comming of Christ Some by the first yeare conceiue the Lawe giuen by Moses By the second the Propheticall attestations by the third the grace of our Lord Iesus Some resolue it thus the first yeare was the time of Circumcision from Abraham to Moses the next the Leuitical Law from Moses to Christ the last is the yeare of Saluation by the Messias Others vnderstand the first yeare to bee of the Patriarchs the middle yeare of the Iudges the third of the Kings After all this hee was intreated to forbeare it a fourth yeare till it was instructed by the Apostles and then being found fruitlesse it was cut downe by the Romanes But I rather take a definite number to be put for an indefinite three yeares is time long enough to wait for the proofe of a tree such a proportionable expectation had the Lord for that Church If literally you would haue it I take this to bee the probablest exposition These three yeares were the very three yeares of his Preaching healing diseases casting out Deuils working Miracles before their faces The other yeare which he added was the time while the Apostles offer'd them the Gospel of saluation Whereof the refusers were cut downe the accepters were saued He hath likewise waited for the Church of Christianity three yeares that is three reuolutions of Ages thrice fiue hundred yeres Or he hath tarried the leasure of the whole world three yeares the first yeare vnder nature the second vnder the Law the third vnder Grace the fourth is now a passing and who knowes how farre it is spent Or to apply it to our selues these three yeares of our visitation hath beene so many scores of yeares Conceiue the formost to be in the dayes of King Edward 6. who purged the gold from the rust and drosse of Superstition Ignorance and Cussenage which it had contracted The Sunne beganne to shine out in his bright lustre the Lord came seeking our fruits but not finding them answerable to his expectation nor worthy of the glorious Gospell hee drewe another cloud ouer our Sunne teaching vs better to value that heauenly Manna wherewith we were so suddenly growne wanton The second yeare vnder Queene Elizabeth of so blessed memory that Royall nurse vpon whose Bosome the Church of God leaned to take her rest Shee did againe vindicate this Vineyard which had so long lyen among Fryars and Monkes that it had all-most quite forgotten the language of Canaan Shee taught it a new to speake the Dialect of the Holy Ghost When that Gracious Queene was taken from a Crowne of gold to a Diadem of glory then began our third yeare wherein our present Soueraigne was sent Dignissimus Regno si non natus ad Regnum vnder whom we know not whether our Truth or Peace bee more Onely let vs blesse him and blesse God for him that we may all be blessed in him Thus farre we may say of our Land as Syluius did of Rhodes Semper in Sole sita est the bright reflection of the Gospell compasseth vs round about Now he comes this third yeare seeking our fruites which when we consider wee can say no more but Miserere Deus Lord bee mercifull to vs for neuer were such blessings requited with such vnthankefulnesse We condemne the Iewes for abusing Christs patience God grant they rise not vp at the last day to condemne vs. He comes to a particular man three yeeres 1. In Youth I haue planted thee in my Vineyard giuen thee the influence of my mercies where is thy fruitfulnesse Alas the young man sends him away with a Nondum tempus ficorum it is too earely for me to fall to Mortification would you put me to pennance before I haue had the leasure and pleasure to offend He is ready to send Christ away in the Language of that foule Spirit Math. 8.29 Art thou come to torment mee before my time But whose charge is it to Remember thy Creator Diebus Iunentutis Then the conquest is most glorious because then it is most difficult You say It is neuer too late but I am sure It is neuer too soone to be gracious and holy The Deuill is a false Sexton and sets backe the clocke of Time in prosperitie in the day of trouble hee will make it run fast enough 2. In middle age and now the buying of Farmes and trying of Beasts the pleasures of Matrimony the cares for posteritie take vp all the roomes of the
oris not ore gladij with the Sword of the Spirit not a Rouillac's Knife If God had ment such a cutting downe Nero had bene a fitter instrument then Paul Psal 19 We read that their sound went through the World but that their Sword went through the World we neuer read Cut it downe How then Succide that is Succidendam minare threaten that I will cut it downe Cast them out of my sight Eijce Iere. 15.1 that is Eijciendos pronuncia say that I will reiect them Quod moritur moriatur Zach. 11.9 Quod succidendum est succidatur That which dyeth let it die God sometimes sends such farewels and defiances to sinners that will not repent Ephraim is ioyned to Idols let him alone Reuel 22.11 If they will not be perswaded to returne let them go on to their ruine let them alone If any man will be vniust let him be vniust He that will be filthy let him be filthy still let them perish Abeat pereat profundat perdat Cut it downe This was Sententia eris the sentence of the mouth but it may be this was not Consilium cordis the purpose of his heart Saepe Deo minante quod peccans meretur peccanti non fit quod Deus minatur Nor can this tax God of leuitie for he that speakes with condition of repentance may change his word without suspition of lightnesse Tu muto sententiam tuam Deus mutabit suam Thus was Niniueh cut downe Aug euersa estin malo vt aedificaretur in bono the subuersion was menaced the conuersion was intended The Father shuts his rebellions Sonne out of doores will not allow him a lodging not so much as among his seruants yet hee does not meane to let him perish with hunger and cold in the streetes but when he hath well smarted for his disobedience vpon his humble submission he is re-entertained The very mercies of the wicked are cruell but the very iudgements of God are sweet This Cutting downe is Medicinale not mortale Disciplinans non eradicans for restitution not destitution for remidie not for ruine Indeed if all this denuntiation and threatning cannot perswade them to returne then comes their finall predition when they haue cut off themselues impenitently God will cut them off impartially But if we turne to deprecation and repentance he will turne to commiseration and forgiuenesse The Tree is barren and the Lord saies Cut it downe the Tree fructifies and he will say Let it stand O then let vs humble our selues and with seasonable repentance Cut downe our sinnes that this terrible Sentence may neuer Cut downe our soules The Reason Why cumbreth it the ground God is an vndependant Lord and needes not giue a reason of his doings for who can call him to account Rom. 9.20 Curita facis His Iudgements are not alwaies manifest they are alwaies iust nor doth he things because they are good but they are therefore good because hee doth them Should hee make short worke on the earth and dispatch all barren Trees in a moment yet thou continuest holy O thou worship of Israel If he strickes vs we are not wronged it is our desert and his Iustice If he spares vs we haue not merited It is his mercie Huic fit miserecordia tibi non fit iniuria that man receiues mercie thou hast no iniurie Yet that hee might bee iustified and the mouth of all wickednesse stopped he is content to giue a reason of this sentence Thinke not I deale hardly with this Fg-tree let vs conferre together and heare one another with patience I will shew thee sufficient reason of cutting it downe doe thou shew me some cause why it should stand My reason is It cumbers the ground Terram reddit otiosam inutilem It is not onely barren Formaliter but Effectiue In a word 1. It does no good 2. It doth much harme First It does no good therefore it is vnworthy of the nourishment Terra bona and Gens mala are an ill match an opulent Land and a pestilent People Aug. Peccator non est dignus pane quo vescitur The wicked man is not worthy of the bread bee eates of the water he drinkes of the ayre he breathes of the ground hee goes on The rich thinkes himselfe worthy of delicate viands costly garments dutifull attendance Quia-Diuts because he is rich yet he may not be worthy of a crumme a rag a respect Quia malus because he is euill It will one day grieue such fruitles Nabals when they must receiue a multiplicitie of torments according to the number of their abused benefits and they wil wish that they had not fared so well vpon earth that they might fare lesse ill in Hell They liue in the Vineyard eate the fat and drinke the sweet turning all this iuyce not into fruitfull clusters for the behoofe of Gods seruants but into their owne armes and branches raysing their Houses out of the ruines of Gods House What good doe they Cut them downe Eccles 2.26 Why cumber they the ground It is fit that the Riches of the sinner should bee laid vp for the righteous dentur dignioribus But if God should at once cut down all the barren Trees among vs there neuer was such a cry in Egypt as there would be about London What innumerable swarmes of nothing does beleaguer this Citie men and women whose whole imployment is to goe from their beds to the Tap-house then to the Play-house where they make a match for the Brothel-house and from thence to bed againe To omit those ambulatory Christians that weare out the Pauement of this great Temple with their feet but scarse euer touch stone of it with their knees that are neuer further from God then when they are neerest the Church To omit that rabble of begging and pilfring vagabonds that like beasts know no other end of their creation but recreation but to eate and drinke and sleepe What an armie of these might bee mustred out of our Suburbs But that Idlenesse hath disabled them to any seruice they are neither fit for God nor man Did they yet but like wormes and insects spend vp the corruption of the Land and leaue vs the lesse it were somewhat But they are worse euen diseases and vnwholsome ayres to breed infection among vs. Let Authority looke to their castigation or answere for their mischiefes so farre as they deserue let them not be spared Cut them downe Why comber they the Ground The barren Tree doth no good you see but that is not all It doth much hurt and that in two respects 1 It occupies the roome where a better Tree might grow The Kingdome of God shall be taken from you Math. 21 4â— and giuen to a Nation that will bring forth the Fruites thereof A fruitfull Nation would bee content with such a dwelling Christ foretels this mutation Paul shewes it accomplished They are broken off Rom. 11.19 that we in their places