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
is sinne And this saith he none denyeth but the wicked only This he proveth for that vertues must be defined not by actions but by the end and likewise from the absurdity which otherwise would follow that an evill Tree should bring forth good fruit contrary to the saying of Christ before mentioned Thus then we answer this cavill Quoad substantiam operis Quoad modum Rom. 2.14 A thing done may be good in the Substance of the work and yet evill in the Manner of doing of it The Substance of every moral Action is its Conformity with the Rule of goodnesse that is the Law when that thing is done which is commanded by the Justice and Equity of the Law and thus the Gentiles which did by nature the things conteined in the Law did good And this Moral goodness in heathen men was without doubt pleasing and acceptable unto God so farr forth as that he liked the work and approved of it with that common allowance which he affords to all things Gen. 20.6 that bear any stamp of his own goodnesse The Circumstances or Manner of the Action consists in the Efficient cause or Person that doth the work and in the End or Scope that he proposeth to himself in the doing of it Heb. 11.4 In the Person is required Sanctification that the work may be acceptable And in the End a right Intention for albeit a good Intention makes not an Action good yet without a good Intention 1 Cor. 10.31 the Action cannot be accepted as good in God's sight The Glory of God in Christ must be the Scope of all our Actions And herein the Heathen failed as doth every other man in the state of Nature their Persons were unholy their consciences defiled their purposes perverse and crooked c. And so albeit the work they did was Ethically and Morally good in the sight of men and to humane purposes yet not being cloathed with all due circumstances they were not Theologically and Divinely good such as to be accepted of into any special favour of Grace yea so far were they from being so that they were no better in God's account then glorious sins Splendida peccata Aug. and beautifull deformities seemed they never so glorious in the eyes of men the like is to be conceived of the works of every unregenerated Person Use 2 Wherefore let every one that would bring forth good fruit and have some comfortable assurance of God's accptance thereof look to his planting Let our gifts of Nature be never so great and excellent yet Va soli Wo to Nature if she go alone Judg. 4.8 Barach durst not venture upon Sisera without Debora went with him no more may Nature venture upon any holy duty without Grace nor shall wee be esteemed for any other Trees then Barren and fruitlesse Joh. 15.4.5 whilst we remain in our naturall soyl of Corruption Without me saith our Saviour you can do nothing The Bud of a good desire the Blossome of a good resolution and the Fruit of a good action all proceeds from our spiritual plantation and ingrafting into Christ who is that Root from whence we have both sap and safety Object But we are all within the Vineyard branches of God's own planting we believe in Christ professe his name c. Resp. And it is a great mercy that we are so many Priviledges belong unto us in being so as the Apostle speaketh of the Jews Rom. 3.2 Wisd 4.9 Rom 3.2 But that external Plantation may not be rested in there are Adulterinae Plantationes Bastard Plants as Wisdom termeth them such as are not planted with that spiritual and internal planting before spoken of Thy planting it may be is from man's Injunctions Joh. 19.12 1 Pet. 1.18 1 Cor. 2.4 or out of some By or Politique respect If you do thus or thus you are not Caesar's friend Or by the Tradition of your Fathers or else the enticing speech of so me man's wisdom humane perswasions effected it and such as these are not Plants of the Father's planting Mat. 15.13 It affoards no further strength then to produce Figg-leavs meer formall and hypocritical Conformities wherewith to cover our nakednesse as Adam did after his fall The Father's planting is into the state of Grace and Regeneration and doth cause us to participate of the life sap and influence of the Root which kind of internal planting is that and onely that which will affoard us true and solid comfort without which the other will but subject men unto sorer condemnation for despising Christ in his Word and Spirit with whom in their Baptism they made so solemn a Covenant Vse 3 You therefore that professe your selvs to be branches of God's planting look to it that the fruits of your plantation be seen in your conversations If Figgs be not found under your leavs where shall we think to find them shall we gather Figgs from Thistles or can we think to find them sooner on the tree growing by the way-fide than on the tree that is planted in the Vineyard of the Lord And yet I read of ten Lepers that were cured by Christ of their Leprosy Luk. 17.16 17. and but one of them returned thanks and he was a Samaritane a stranger from the Common-wealth of Israel God's own arable would not pay the Tythe the wild Forrest did it Act 18.2 And St. Paul finds more kindnesse amongst Barbarians than his own Countrymen they receive him out of the Rain and Cold when his own Nation shall whip him and turn him into the Rain and Cold. Shall Mercy and Fidelity be without the Church and falshood be found in it shall Turks be given to good works as building of Temples Colledges Hospitals and we who call our selvs Christians and Believers spend our Zeal in defacing and demolishing of them Shall they make conscience of their Vows Promises Dealings and we that professe better come short of them many paces What a dishonour would this be to our Religion shame to our Profession And yet so it is to our shame be it spoken that many of us who have blessed means of direction and instruction for the due ordering of our hearts and lives which the Heathen want may yet be sent to School to learn moral honesty of them both in the detestation of grosse enormities and in the conscionable practise of many vertues Woe to such as give occasion to any to tell the World that it is better to trust a Pagan than a Professor and to have dealing with a Turk rather than with a Christian I know not how any such can make their peace with that of our Saviour Unlesse your Righteousnesse shall exceed the Righteousnesse of the Scribes Mat. 5.20 and Pharisees ye shall in no case enter into the Kingdome of Heaven Unlesse we have a Righteousness that goes beyond theirs how can we think to escape the nethermost Hell if we exceed them in unrighteous
from it I looked that it should bring forth Grapes and those good and not wild He looked to find Judgment and Righteousnesse exercised therein ver 7. Whatever he found yet this was that which was expected And the like expectation hath he from his Vineyard now in time of the Gospel as appears by that Parable propounded by our blessed Saviour Mat. 12.33 c. Mat. 12.33 And there is good reason for it for all Labour is for a Cropp Reas Who goeth a warfar at any time at his own charge Prov. 27.18 1 Cor. 9.7 Vers 10. Who planteth a Vineyard and eateth not of the fruit thereof saith the Apostle 1 Cor. 9.7 He that plants plants in hope and he that plowes plowes in hope vers 10. that is to be made partaker of his Labours and shall not God expect some return from us for all his paines bestowed on us and taken with us Psal 128.2 Surely it is but just and equal that He should taste of the Labour of his hands Here I meet with an Objection which would be removed before I come to apply the Point Object Did not God know before he sought that this Figg-Tree was fruitlesse is any thing concealed from him doth not he know all men and needeth not that any should testifie of man John 2.24 25 how then can it be said that he expected fruit from it and that his hope was frustrated Resp It cannot be denyed but that God did foresee it Isa 48.8 and knew full well the barrennesse of this Figg-Tree Isa 48.8 I knew saith God that thou wouldest grievously transgresse therefore I have called thee a Transgressor from the Womb His expectation cannot be deceived as the hope and expectation of man many times is or as if there were in God a doubtful hope of what will follow but he would give us to understand thereby how meet it was that this Figg-Tree should have bin fruitful his Quaerit as one speaketh is a Requirit He did not seek that which was hid from him but requireth a debt that was due unto him Let us make some good Use of this Use 1 If God expects fruit where he hath bestowed paines in planting then multitudes are deceived in the World who think to put God off with Leaves or Blossomes much lesse with wild or blasted fruit Some please themselves and think to please God too with their good intentions and purposes It may be they bloom very fair resolve to amend their wicked lives forsake their Drunkennesse Swearing Whoring and all their vitious courses Hos 6.9 but nothing is done their goodnesse like Ephraims is but like the Morning Cloud and as the Morning Dew that vanisheth away their purposes are like unto a Ball blowen out of a Box or Nut-shell of soape and water which when it comes to a swelling â—ullnesse bursts of it self and vanisheth to nothing It is true good Purposes and Resolutions are to be respected but if they accompany not good Actions they are no better then Qualms and Passions which may be in very reprobates as we find in Balaam Saul and Judas himself who came so far as to say Mat. 27.4 Aug. de Temp. Ser. 2 17. Prov. 31.19 I have sinned in betraying Innocent blood Austin meditating on that which is spoken of the Vertuous Woman Prov. 31.19 She layeth her hands to the Spindle and her hands take hold on the Distaffe wills us to obâ—erve that in spinning there are two Instruments the Spindle in the right hand and the Distaffe in the left about the Distaffe the Wooll or Flax is folded up by the Spindle it is drawen out that which is on the Distaffe is to passe to the Spindle that which is on the Spindle is already passed And he applyes these two to the Intention of doing well and to the good work done Intentions do but fold up the Wooll or Flax upon the Distaffe it is Doing that draws it out and spins it Opus tuum sit in fuso non in colo saith he Let thy work be done on the Spindle not on the Distaffe it is that which must comfort thee it is that which must do thee good Purposes and Performances are like unto Jacob and Esau our Purpoâ—es are the first-born but Performance with Jacob carryes away the Blessing Your Intentions and Purposes are like sweet buds in the Spring but that is an uncomfortable Spring that is all 's buds and no setting Coelum bonis operibus Gehennam vanis desideriis saith one Hell is full of good Intentions and desires but Heaven full of good works as a holy man that we read of saw in a Vision Othersome conceit that if to these buds some green leaves of outward Profession be added it will yield aboundant satisfaction Talking-Christians they are but not Walking nor working Christians Their leaves make a rusling noyse with every blast of wind Prodigal enough they are in hearing Sermons and talking in all Company of what they have heard but that is all not a berry can be found under any of their leaves yet they would be accoun ed for good Christian Professors But these should do well to remember what St. James saith Puâ—e Religion and undefiled before God the Father is this to visit the Fatherlesse and Widdow in their affliction and to keep a mans self unspotted from the World Jam 1.27 Jam. 1.27 though a man say he hath Faith and hath not Works can such a Faith save him No it cannot Jam. 2.14 It is no signe of a good Tree when all the sapp runs into leaves and spends it self that way Nor of a good Christian when all his grace shoots up into words when his goodness is onely verbaâ— there is no reality at all It is fruit that God expects fructum laborum the fruit of our labours anâ— he will not be put off with fructum labiorum the fruit of our lips You hear much praise the Preacher talk of the Sermon repeat largely fayl not in returning every Quotation in the right Verse and Chaper Eufolia ubi fructus All these are but leaves where 's the fruit without which the other in God's account is but a kind of talking Craft or Sophistrie Believe it Brethren a speechlesse life hath more force in it then a livelesse speech to see one man converted by our Ministery and bringing forth such fruit as may beseem Repentance and is worthy amendment of life will edifie a Congregation more then twenty of our Sermons When Peter and John Preached in the Streets the People marvailed saith the Text Act. 4.13 for they had understood that they were unlearned men but beholding also the man that was healed standing by they had nothing to say saith the Text Acts 4.13 they were so clearly conâ—inced of a greater power working in them and by them as that they had nothing to object against it And this is the onely way you have to out-Preach us And without this all your
to stink in the Nostrils of the Inhabitants of the Land Gen. 35.30 their vitious life is like a loathsome five in that precious box of Oyntment Thus Dioclesian as Eusebius reports seeing and observing the loose carriage of some professed Christians was induced to think that Religion was no other then a wretched device of wicked men Great care therefore ought we to take that the Gospeâ— be not sâ—andalized by our unfruitfulnesse As the feet of those are beautiful that bring unto us the glad tydings of Salvation so should the hands oâ— those be beautiful â—hat receive the same Rom. 10.15 that the Gospel be not ashamed of us Live as it prescribes Phil. 1.27 and as you professe let your conversation be such as becomes it Phil. 1.27 Remember God could not end are to have such holy things prophaned under the Law as were but Types of the Gospel as the Vestments and Utensils of the Temple And can we think that he is lesse jealous of the Gospel it self that it be not discredited and dishonoured by us This seriously considered cannot but be a quickening motive to fruitfulness In regard of man there are other considerable motives why we should be fruitful Prov. 10.21 The lips of the Righteous saith Solomon feed many Prov. 10.21 If the fruit that growes upon that one bough be so richly laden and that many a soul is comforted by the fruit of the Lipps of a good and godly Christian How many think you are fed and refreshed with the fruit that growes upon the other branches of the Tree How many are comforted with the fruit of their eyes ears hands Job 29.11 17. Job 29.11 17. Of every fruitful Christian we may say as is said of the Vine Isa 65.8 Destroy it not Isa 65.8 for a blessing is in it More Particularly by our Fruit we feed both others and our selves in both respects we should be stirred up to fruitfulnesse Others are much refreshed and comforted therewith nothing doth more refresh the bowels of God's Ministers the Dressers of his Vines and Figg-Trees then to see the branches loaden with the Fruit of Faith Love Obedience c. In which regard the Apostle praiseth God for the Thessalonians 1 Thes 1.2 10. 1 Thes 1.2 10. and counted them his Joy Glory and Crown of rejoycing 1 Thes 2.19 20. And thus much St. Paul intimates to Philemon Brother let me have joy of thee in the Lord or let me enjoy this Fruit from thee in the Lord Refresh my bowels in the Lord Phil. v. 20. Phil. v. 20. that is If thou wilt grant what I desire in the Lord of thee in so doing thou shalt refresh and revive my bowels within me The work of the Minister is full of labour and toyl in Digging Dressing Dunging of the Trees planted in God's Orchard as hereafter with Gods good leave shall be shewed but nothing doth more revive them after all their wearisome labour than their Peoples fruitfulnesse And as Ministers so private persons are much revived and refreshed by our Fruits Luke 22.32 Our Saviour's command to Peter was that he should strengthen the Brethren Luke 22.32 Those who are already converted if weak are hereby confirmed and further strengthened or if strong further provoked to go on in a Christian course Math. 6.16 Act 11.28 15 3. and their hearts gladed they are made to laugh with Abraham to behold the Fruit of the Gospel in our conversations Math. 5.16 Acts 11.8 15 3. Those who are not converted if they belong to God's Election are hereby prepared to conversion and wonn even without the word to a liking of the word and profession thereof which they see to be so Holy 1 Pet. 2.12 1 Pet. 3.1 Charitable and Fruitful 1 Pet. 2.12 c. 1 Pet. 3.1 So Justin Martyr seeing the Patience and Constancy of the Martyrs in those times fell in love with Religion and became himself a Martyr And we read of one Cecilia a Virgin who by her constanâ—y and exhortations before and at her Marâ—yrdome converted four hundred Latimer blessed God that ever he knew Bilney Exempla trahunt mores Exemplary good works are as an Admant very attractive An excellent Oratory haâ—h a fruitful conversation to winn others As for those who are not Elect and belong not to God yet by a godly and fruitful Conversation their mouths will be stopt muzâ—ed or button'd up 1 Pet. 2.15 they cannot bark as they gladly would against the truth the professors of it 1 Pet. 2.15 3 16. Chrysostom calls good-works unanswerable Syllogisms invincible demonstrations to confute Pagans Thus did the Primitive Christians confute their Adversaries Text. ad Scap. Hist Wald. Lib. 2. Cap. 5. as Tertullian shewes and Lewis the 12 King of France hearing much evil of the Waldenses in his Realm sent cerrain to enquire into the businesse and hearing what they related of them that they found them not guilty of any such crime as was reported but that they religiously observed the Sabbath day baptized their Children after the order of the Primitive Church taught them the Articles of the Christian faith and the Commandements of God The King said and bound it with an Oath that they were better men then either himself or any of his Subjects A fruitful life will thrattle envy and stop the mouth of malice And thus in regard of others our care should be to become fruitful Lastly In regard of our selves and our own good 1 Thes 5.45 2 Pet. 1.10 Joh. 15.8 13.25 1 Joh. 3.7 we should be fruitful For first hereby we shall make our Calling and Election sure 1 Thes 5.4 5. 2 Pet. 1.10 and have a comfortable Testimony that we are indeed Christ's Disciples Joh. 15.8 13.35 1 Joh. 3.7 Secondly We shall so far get into God's favour as that we shall speed in all our suits Joh. 15 7.16 Mat. 15.28 nothing shall be denyed us that we ask if it may make for God's glory and our good Joh. 15.7.16 Mat. 15.28 Thirdly God will have a special care of us The Israelites in their conquests were forbidden to lift up an Axe against any Tree that bare fruit Deut. 20.19 20. Ezek. 9.3 Gal. 5.22 23. Deut. 20.19 20. God will provide for all fruitful Christians in publique calamities Ezek. 9.4 Fourthly No Law shall be against such Gal. 5.22 23. Those who bring forth the fruits of the flesh have no Gospel for them those who bring forth the fruits of the spirit have no Law against them they have indeed a Law to direct them but none to compel them nor condemn them Rom. 8.1 Jer. 17.10 Rom. 8.1 Fifthly It shall be unto us according to our fruit Jer. 17.10 We read that Zerxes adorned the Plane-Tree and hang it with many rich and pretious jâ—wels because he delighted in the shade thereof much more will God adorn fruitful Trees for that he delights in the fruit
thereof In this life he will reward with glory and honour Cant. 7.17 A fruitful Christian carryes a Heaven in his heart Joy and Comfort Cant. 7.17 a happy and blessed communion there is betwixt Christ and him and hereafter there is a Blessing abides him for ever Heb. 7.8 Heb. 7.8 And thus you have heard what reason we have to be fruitful both in respect of others and of our selves as well as others Lastly If we cast our eyes upon the whole Creation and every creature therein that God hath made we may be stirred up and provoked to fruitfulnesse The Heaven the Earth the Sea and all therein are fruitful in their kind and shall man be barren and fruitlesse for whom all these are fruitful Doth not the Sun come forth as a Bride groom out of his Chamber daily Psal 19. rejoycing as a Gyant to run his course to enlighten the earth wiâ—h his beams and nouâ—ish and cherish all things with the heat thereof The Moon and the Stars quicken this lower World by their operative Influence The big-bellied Clouds which tly up and down on the wings of the wind deliver their moist burthens on the earth and showre down their seasonable dews to cool and moisten it that it may bear fruit Doth not the Earth make a thankful return and yield her fatness and riches to innumerable creatures that live on it and depend upon her as their common Mother for maintenance and what creature is there that lives on it but yields some fruit Beasts Trees Plants all bring forth after their kind for the good of man that man may bring forth fruit to God for whose Glory he was created Let these considerations prevail with us that we may in some sort answer the Lord's expectations from us he looks for fruit let him find it in us Oh that it could be said of us as it was of the Land of Canaan Deut. 8.7 8 9. Deut. 8.7 8 9. It is a good Land a land of Brooks of Water of Fountains that spring out of the Valleys and Hills A Land of Wheat and Barley and Vines and Figg-Trees and Pomegranates A Land of Oyl Olive and Hony A Land whose stones are Iron and out of whose Hills thou mayst dig Brasse We have Springs of means to inform our minds and Brooks of knowledge to direct our course Our good works should stand like those fields of Wheat and Barley Vines figg-Figg-Trees and Pomegranates let be our fruitful Meditations Oyl and Hony the Grace of our lips our Understanding full of good things our whole life Wells and Vineyards to comfort both our selves and others our very rocks should be Iron and our hills yield brasse our most barren works should be profitable to others our very Falls others warnings to prevent high-mindednesse And so Use 3 We may gather much comfort from our fruitfulnesse which sweetly seals up our Calling to glory and virtue as the budding and bringing forth of ripe Almonds did Aaron's Calling to the Priest-hood It may assure us that we are regenerated set into Christ quickned by his Spirit and that we live in him out of whom we could not be fruitful in good works Good Fruit is an undeniable Argument of a good Tree for that a corrupt Tree cannot bring forth good fruit as our Saviour tells us Mat. 7.18 I know the most fruitful Christian comes far short of that fruitfulnesse that should be in him and his defectivenesse in holy duties both to God and man may sometimes cause him to question his estate Mat. 4.28 but that should not too much deject the spirits of any of us for the fruit of the Spirit like the fruits of the Earth ripens by degrees and much of it is nipped in the bud and blossome and comes to nothing but a little fruit if it be of the right kind proves that Tree to be good and the promise is that if there be any fruit at all God will purge that branch and help it against corruption so that it shall bring forth more fruit Joh. 15.1.2 But when there is no good Fruit to be found under our leaves that is a miserable sterility indeed Joh. 15.1 2. And yet such was the sterility of the Figg-Tree mentioned in my Text. He came and sought fruit thereon and found none Text And found none Shews of fruit it made but brought forth nothing lesse It was like the deceitful ground that mocked the Husbandman Expectata seges vanis elusit avenis Virg. Had there been here a Figg and there a Figg like the shaking of an Olive Tree two or three in the top of the uppermost boughes or outward branches the Husbandman had not been altogether deceived in his expectation albe it that had not answered his cost and pains bestowed on it but there was none no not one Figg that could be found growing upon it Thus you see Where God hath well deserved Doct. there many times he is ill requited The Gentiles who lived without the Pale of the Church are charged with this sin of Ingratitude Rom. 1.21 Rom. 1.21 God had bountifully declared himself unto them even by the light of Nature and the Book of the Creatures so as they knew there was a God and that he was most wise good just punishing the bad and doing good to the good and that this God ought to be worshipped according to his Will but they worshipped him not as God not conceiving of him as God ought to be conceived of nor giving him that Glory which was suitable to his Infinitenesse and divine perfections and so were unthankful to God for hose blâ—ssings which they had received which caused God to punish th t ingratitude of theirs by delivering them up to all manner of uncleâ—nnesse and brutish lusts Ver. 25.26 ver 25.26 A fearful punishment indeed none greater can be inflicted out of the place of torment But what speak we of the Gentiles Ingratitude is not all without the Pale In God's own Vineyard it may be found Hear what Moses speaks at large unto the poynt Deut. 37.7 19. Explained Deut. 37.7 19. God had done much for his people Israel never more no not so much for any Nation under Heaven His mercies are mentioned and declared first more Generally ver 8 9. When the most High divided to all Nations their Inheritances that is to those seventy Nations reckoned Gen. 10. He â—spied out the Land of Canaan which was the Glory of all lands Ezek. 20.6 for those seventy souls of Israel Eze. 20.6 mentioned Gen. 46.27 Deut. 10.22 these were to him as his portion and peculiar Inheritance Exod. 19.15 Isa 19.25 1 Pet. 2.9 Deut. 7.78 Exod. 19.15 Isa 19.25 1 Pet. 2.9 them he made choice of above all people of the World for his yet not for any desert of theirs but out of his own meer love Deut. 7.78 Then more particularly he reckons up the blessings and mercies bestowed on them ver
in the sixth and ninth hours and some very Old as in the last hour of the Day but who can promise his head that it shall have a snowy haire how many dye in youth in comparison of one that lives to old age Although some Fruit fall from the Tree by a full and natural ripenesse yet all doth not so more are pulled from it or wither upon it by nipping frosts or are beaten down whilst they are green than hang on till it be mellow Thirdly Say thou shouldst live to perfect age or till thy haires grow gray Art thou sure that then thou shalt be bearing the Fruits of Piety and Holiness Is it not usual with God to punish a lustful and wretched youth with a dotish age Fourthly Say that God in the riches of his grace and mercy should vouchsafe thee Repentance in afâ—er-Age yet know that it will prove a corrasive to thy heart to remember how thou hast spent thy youth in vanâ—ty and lust and how great dishonour thou hast brought God's name thereby Psal 25.7 David prayed God to forgive the sins of his youth not without a bitter sense and sting of them Psal 25.7 Ephraim was ashamed and confounded because he did bear the Reproach of his Youth Jer. 31.19 Jer. 31.19 Take these things into consideration you that are young and in the flour of your age let them lodge in your hearts and make good use of your time that God may be honoured by you and you honoured of him for your Fruitfulnesse otherwise thou hast cause to fear that he will one day say unto thee let him that had thy Youth take likewise thine Age let him that had thy beginning take the end likewise The second year of his coming to seek for Fruit is in our middle age or perfect Man-age suppose it be from 25 to 40 years or thereabout God expects more from you that are of this age then from the former because you are of a longer standing and have attained the highest degree of perfection in the temper of your bodies Joh. 2.14 I write unto you young men saith St. John because you are strong and the word of God abideth in you and you have overcome the wicked one The glory indeed of young men is their strength saith Solomon Prov. 20.29 Prov. 20.29 The Hebrew word there rendred young men signifieth choyse men for military imployments Strength is for Warr said Rabshekah Isa 36.5 Isa 36.5 In regard of your strength you are most fit for the spiritual combate nor can you better shew your valour then by resisting of the evil one and fighting against the lusts of the flesh the lusts of the eyes and pride of life whereof St. John speaketh 1 Joh. 2.16 You are the chief Champions either for good or evil If your strengâ—h be spent in the practises of Piety and Religion such works are the more excellent because they are performed with the more Courage Zeal Strength and Resolution But if you powre out your strength unto any vice your Actions become so much the more sinful and outragious In this year of your age God comes to you and you see what is expected from you even those Fruits mentioned by the Apostle 1 Tim. 4.12 13. And Tit. 2.4 5 6. 1 Tim. 4.12 13. Tit. 2.4 5 6. Isa 49.4 But doth God find these Fruits in us in this our Man-age may we not say as the Prophet Esay in another Case I have spent my strength for nought Isa 49.4 Many may so say and confesse it truly Some shew their strength in drinking Wine and bearing Drink against whom a wo is denounced Isa 5.22 Some spend their strength in Whoredome and upon their filthy lusts Isa 5.22 disswaded-from Prov. 31.3 Prov. 31.3 Hos 4.11 Prov. 22.23 A Vice that enfeebles strength and weaken's the powers and faculties of the mind Hos 4.11 and consumes the estate Prov. 7.22 23. Strength of Body and strength of Purse for so much doth the Original word translated strength in that place signifie are both consumed by that sin as we find in Sampson and the Prodigal yea it takes away the strength of a Nation too Jos 2.15 The walls of a City are the strength of a City and Rahab the Harlot dwelt upon the walls of Jericho Gen. 38.25 Thamar had Judah's Staffe and Signet so the Harlot goes away with a mans strength and câ—edit or if the strength of this age be not spent on such lusts of the flesh yet the lusts of the eyes and pride of life goeth away with it they weary themselves with carking cares how to become great in this World and toylesome labours how to get the wealth of it forbearing no sinful and unjust course of deceit and fraud how to attain their ends It is said of John Baptist that he grow and waxed strong in spirit Luk. 1.80 Luk. 2.52 Luke 1.80 and of our Saviour that he encreased in Wisdom and Stature and in favour with God and Man Luke 2.52 But we grow not so fast in years as vices our sins enâ—rease faster then our dayes In the first age the time of Figgs is not yet come with us that is put off till another year till old age come then men intend to mind Heaven And when that is come and that in this third year God comes for Fruit doth he find it then This indeed is esteemed to be the age of Wisdom the Spring hath Pleasures but the Autumne Profits the Fruits of Age are much better then the Flowres of Youth Multitude of years saith Elihu should teach Wisdom Job 32.7 Psal 92.12 Tit. 2.2 Job 32.7 And Trees of God's planting bear most Fruit in their old age as David shewes Psal 92.12 And what the Fruits of this age are or at least should be St. Paul specifies Tit. 2.2 Sobriety Gravity Temperance Soundnesse in Faith in Patience and in Charity these and such like are the Fruits that God expects the third year from every Tree of that standing But are these Figgs growing on Trees of that age and â—tanding Surely very rarely It may be said of the English as Erasmuâ— spake of the Flemmings Eras in Moriae Encom that Quò magis senescunt eò magis â—ulâ—â—scunt the Elder the foolisher Are not many old men as i 〈◊〉 〈◊〉 te as any other as wanâ—â—◠〈◊〉 worlâ—ly as ignorant as unchariable as impatient as any of the younger sort Nay some of these Vices are more incident to that age then to the other Prov. 20.29 Gray haires are the Crown of old age as Solomon shews Prov. 20 29. but it is to be understood with that Proviso that they be found in the wayes of Righteousnesse Prov. 16.31 Prov. 16.31 Age is venerable not for number of years but for desert An Elementary old man as one doth phrase it having no other Argument of old age but his gray haires and wrinckled forehead is a most contempâ—ible
every Figg-Tree that God hath planted in his Vineyard Who are meant by the Figg Tree you have before been shewed and what is to be understood by this Plantation in the Vineyard you have likewise heard It remains now to give you to understand what kind of fruit it is that is expected which being done we will then come to the Confirmation and Application of the point This word Fruit is very fruitful of signification saith one and that truly For it is taken Properly or Improperly what Fruits are Gen. 1.11 12. 4.3 Psal 67.7 Mâ—t. 21.19 Deut. 28.4 Ps 127 3. 232.11 Lam. 2.20 Luk. 1 42. Act. 2.30 Mat. 7.17 Gal. 5.22 Ver. 19 20. Pro. 12.14 Rom. 15.28 Phil. 1.11 4.17 Col. 1.10 Jam. 3.15 Hos 10.1 Amos 6.12 Mat. 7.16 12.33 34 Isa 3.10 Prov. 8.19 31 33. Psal 127.13 Pro. 12.14 Gal. 5.22 Heb. 12.10 Jam. 3.17 18. Rom. 6.22 in the proper and native sense we all know That encrease which cometh of the Land Trees or Cattel and other Creatures is Fruit Properly but in a general sense so Gen. 1.11 12. 4.3 Psal 67.7 But more strictly it is taken for the last issue of Trees and so it is opposed to leaves and blossomes So Math. 21.19 that Figg-Tree which grew by the way had leaves many but fruit none and therefore Christ curied it Improperly the word is used and applyed either to Persons or to Things To Persons so Children are termed the fruit of the Body and of the Womb as Deut. 28.4 Psal 127.3 132.11 Lament 2.20 Luke 1.42 Act. 2.30 And that first because they are derived from the bodies of their Parents and proceed from their loins as fruit from a Tree Secondly for that they are delightful to the Parent as the fruit of the Tree is to the Palate It is applyed unto Things both to Actions and Rewards To Actions both Good and Bad Good Actions are termed Fruit so Inward habits of the Spirit whence good Actions do proceed Gal. 5.22 And of the Flesh whence had Actions issue ver 19.20 And outward works issuing from those habits whether good of which we read Prov. 12.14 Rom. 15.28 Phil. 1.11 4.17 Colos 1.10 Jam. 3.15 Or bad whereof we read Hos 10.1 Amos 6.12 Math. 7.16 12.33 34. Rewards that follow upon our Actions are likewise termed Fruit so the Reward that comeâ—h of well-doing is fruit Isa 3.10 Prov. 8.19 31.33 This Reward is either in Blessings Temporal Psal 127.3 Prov. 12.14 Or in Blessings spiritual Gal. 5.22 Heb. 12.10 Jam. 3.17 18. Or eternal Rom. 6.22 The Reward of Evill works is likewise termed Fruit Prov. 1.31 Jer. 17.10 Jer. 6.19 Jer. 21.14 Mich. 7.23 Rom. 6.2 Prov. 1.31 Jer. 17.10 So that which they suffer in this life is termed the Fruit of their thoughts as Jer. 6.19 and the fruit of their doings Jer. 21.14 Mich. 7.13 And that which they shall suffer hereafter is Fruit too Rom. 6.21 What fruit had you in those things for the end of those things is death The fruit here spoken of is not to be taken literally but figuratively Nor yet for Persons but Actions Our good works are the fruit and that not in a strict sense as opposed to thoughts and words as Jam. 2.17 But in a larger sense Jam. 2.17 Jer. 17.10 Rev. 2.2 3.1 for thoughts words and Actions as Jer. 17.10 Revel 2.2 3.1 Again good works are ranked into two files Offices of Devotion as Aâ—ms and such like which be Opera Misericordiae And Duties of Religion as Faith Repentance Obedience Prayer c. these be Opera justitiae The former be manuum Sacrificia the latter cordium Sacrificia In the first the withered hand is onely healed in the la ter the Dead is raised both sorts are expected Fruits Inward as good thoughts purposes desires c. and all those good Affections mentioned Gal. 5.22 23. Gal. 5.22 And Fruits Outward good words good works c. These are aptly termed Fruits First for that they spring from a Good Root the Righeousnesse of God in us Phil. 1.11 that is Phil. 1.11 such as spring out of the righteousnesse of God in us we must be righteous by the righteousnesse of God in us before we can bear any good Fruit having the inherent righteousnesse of Christ imputed to us and righteousnesse inherently wrought in us by the Spirit of God Righteousnesse is the Tree and good Works the Fruits of the Tree Secondly for that they are in the sapp of Faith Mat. 4.28 hidden in the heart which buds and puts forth first in blossomes then in leavs then in fruit and so ripens by degrees as we read Mark 4.28 Thirdly for that they prove life in the Tree as fruit doth Indeed buds and blossoms are indications of a Tree's growth but not of a Christian's There must be more than purposes and intenâ—ions and outward profession to prove life in a Christian Thus having shewed you what that fruit is which God expects we shall now prove it unto you that God doth expect such fruit from every Christian I went down into the Garden of Nuts saith Christ Cant 6.11 to see the fruit of the Vallies Cant. 6.11 and to see whether the Vines flourished and the Pomegrantes budded Had he not expected fruit from those plants of his he would not have gone down to see the growth and progress of them He expected fruit from them and went down to see if they answered his expectation So Cant. 7.12 Cant. 7.12 Let us get up early to the Vineyards saith the Church to Christ let us see if the Vines flourish and whether the tender Grapes appear and the Pomegranates put forth She calls upon her Beloved to visit with her the Assemblies of her believing Children that to their mutual comfort they might be witnesses and partakers of all the signes and fruits of Grace which they yielded and was by them expected should be produced This is farther set forth by a comparison betwixt Solomon's Vineyard and God's Cant. 8.11 12. Cant. 8.11 12. Solomon expected fruiâ— from his Vineyard that he had planted in Baal-Hamon but by reason that he was not able to dress it and mature it himself he was enforced to let it forth unto others who went away with some part of the encrease for their paines yet he expected the greatest part of the profit as well he might But I saith Christ reserve my Vineyard in my own hands I dresse it with my own labour And therefore if thou O Solomon canst receive from thine so large a Rent I expect more from my Vineyard and that the gain and profit thereof should arise wholly only to my self For further and clearer proof Isa 5.4.7 read Isa 5.4 God having bestowed so much paines upon the House of Israel his Vineyard in planâ—ing fencing stoning of it and discharging all the parts of a good Husbandman about it He tells us what he expected
both skill and will these onely make good their Calling The former sort are they who like well the Work and affect the Calling but they want the gift of Knowledge Utterance c. and yet with Ahimaaz they will be running albeit they have no tydings to carry and needs must undertake the calling of the Ministery 2 Sam. 18.20 As if good Affections and Inclinations were a sufficient Qualification of them for so weighty a service Were nothing else required then to be willing Taylors Tinkers Tapsters c. might take upon them to dresse the Vineyard of the Lord But these were not those gifts which when Christ ascended up on high He sent from thence for the building up of the Church and edifying of his Body Eph. 4.8 To such Christ will one day say as the King in the Gospel to him that wanted a wedding Garment Friend how camest thou in hither Who made you a Dresser in my Vineyard and know no better to handle your spade and use the pruning hook Math. 22.12 Who made you a divider of the Word that thus mangle it and cut it out into Gobbetts Who made you a Builder in my House that know not how to square a Stone or hew a peice of Timber for the Building I will say no more of these onely put you in mind of an Ordinary experiment After the Oxe that lyeth on the grasse and oppresseth it and after the Horse that feedeth on the grasse and devoureth it A Sheep will feed But after the Goose that stancheth the gâ—asse it hath no stomach to graze little nourishment can Gods Sheep receive from him that puts a scorn upon his function by his Ignorance The second sort are such as have both outward and inward abilities yet have no heart unto the service which they have undertaken A Talent and that a large one too they have received but they wrap it up in an ilde brain without practise as Goliah's sword was in a Cloath without its use the Fountain of their knowledge is sealed up as was Laban's well with a stone of Security or Saturity The Raven before she hath got a prey cryes on every Steeple she hath no sooner got it but she lyeth under a sunny-bank beaking her self And of the Stork it is storyed that whilst she is young she hath a sweet voyce but when she waxeth somewhat in years she becomes hoarse Indeed the aged Levite whose age had disabled his strength was dispenced with Num. 8.26 and and dismissed from cleaving the Sacrifices yet he was commanded to Minister to his Brethren that is by teaching what they should do in the service of the Tabernacle So though Age may somewhat weaken the Dressers natural faculties that neither his understanding is so apprehensive nor his memory so retentive as formerly and in that respect somewhat excuse them from their former diligence yet this gives them no toleration to be wholly negligent The faithful Witnesses mentioned Rev. 11.7 Revel 11.17 finished their lives and testimonies together But as for those who in the Midst of their strength start aside like a broken bow and having wings like the Ostrich yet flye not with them Psal 78.57 Or having gotten Wealth and Preferment with the Herculian Idol silence themselves such must look to be called to a reckoning for it And albeit God say not to them as he did to that unprofitable Servant Luk. 19.22 ex ore tuo out of thy own mouth for they say nothing yet ex silentio tuo by thy silence yea for thy silence I will Judge thee A third sort of the Dressers there may be found in the Vineyard of the Lord who have neither will nor skill to discharge their function and with these the Church of Rome doth most abound One and he no mean one amongst them tell us that he cannot buâ—smile at the folly of us of the Reformation who preach and yet have no calling to it We might retort it upon better ground saith one of our men if it were a thing to be smiled at that they who have a calling to preach as they say they have yet neither can nor will Clemang de corâ—up stat Eccl. It was said of old that it was as rare a thing to hear a Bishop Preach as to see an Asse to fly and we read how innumerable Parish-Priests amongst them came to their Benefices not from the Schools but from the Plough and servile occupations which could neither read nor understand Latine nor know B from a Battledore and that some of their Bishops had neither read nor heard nor learned the Sacred Scriptures nor so much as touched the Bible and very likely so for the Bishop of Dunkelden replying to a Minister who said that he had read the Old and New Testament I thank God I never knew what the Old and New Testament was said the Bishop Joh. Fox in Hist Scot. inter annos 1540. 1543. But why look I so far from home It is to be feared that there are amongst us such as the Prophet Zachary speaks of Cap. 13.4.5 who are no Prophets but Husbandmen and Heardsmen from their youth up Zach. 13.4 5. such as are more fit to go to Plough and dresse Horses heels then dresse the Vineyard of the Lord happy were it if Gods Church were purged of such Dressers and happy for themselves if they would cast off their rough garment and no longer deceive God's people with their fancies There are a fourth sort of Dressers who have both ability and will to do their Masters Work and dresse his Vines and figg-Figg-Trees who are Workmen indeed such as need not to be ashamed rightly dividing the Word of Truth and with such as these this English Vineyard is as richly stored as any Vineyard in the Christian World blessed be Gods name albeit they have as little respect and honour given them Joh. Eohem de moribus omnium Gent. Diod. Sicul. l. 2. Bodin de Repub. l 3. c. 8. as any Ministers in the Christian World Ministris eorum nihil vilius said Campian Indeed what Nation under Heaven do lesse regard their Dressers then our English Nation The Turks Moores and Arabians have their Priests in highest estimation the Syrians adorn their Priests with a Crown of Gold The Brackmans with a Scepter of Gold and Mitre beset with pretious Stones The Romans Styled their Flamen Regem Sacrorum and who knowes no in what honour the Papists have their Masse-Priests at this day Much might be said to this purpose but all to no purpose yet amongst Protestants and especially amongst us English Ministers and Preachers are of least regard unlesse it be it amongst some few that receive comfort by their Ministery Some indeed give them the honour of countenance but with hold the honour of maintenance Some give them the honour of maintenance but with-hold from them the honour of countenance some with-hold both and affoard neither the
away in toyes and fooleries as the Apostle intimates 1 Cor. 13.11 I shall not speak of that 1 Cor. 13.11 there is permitted to Childhood that Childishnesse which without violence to nature and the God thereof cannot be driven from it and I may say of this Age as the Apostle doth in another Case to the men of Athens Act. 17.30 Acts 17.30 The time of Childhood God winketh at Not as if God were altogether regardlesse of that Age for he expects that the seed of grace should be then sowen in the hearts and minds of Children Prov. 22 6. even so soon as they be able to receive it and are capable of it as appears by that speech of the Prophet Esay 28.9 and by Precept Isa 28 9. Deut. 6.6 7. Prov. 22 6. Ezek. 4.14 Math. 21.15 2 Tim. 3.15 Prov. 20.11 Deut. 6 6 7. Prov. 22.6 and by practise of those that have feared God Ezek. 4.14 Math. 21.15 2 Tim. 3.15 And a great guesse may be made how our Children will pâ—ove when they grow in years by their dispositions when they are young Prov. 20.11 Even a Childe is known by his doing whether his work be pure or whether it be right As young plants declare by their growing and budding what Trees they are like to prove and what Fruit they will bear hereafter Let a Child be deformed when it is young there is little hope it will be well-favoured in Age And experience hath often proved in a number of lewd men Isa 7.15 Psal 34.11 1 Joh. 3.7 18 4 4. 1 Joh. 5.21 our English Proverb to be true Soon it pricks that Thorne will be But being attained to riper years so as to know the right hand from the left what is good and what is evil to choose the one and refuse the other then God comes and looks for Fâ—uit at our hand 1 Sam. 21.1 Psal 119.9 Eccles 12.1 1 Tim. 4.12 13 14. Tit. 2.6 1 Sam. 1.18 3.10 2 King 22.2 1 King 18.3 12. Dan. 1.4 2 Tim. 1 5. Psal 78.63 Jer. 11.22 18 21 50 30. As appears not only by his gracious Invitations Psal 34.11 Come you Children c. 1 John 3.7 18 4 4. 1 John 5.21 my little Children c. These were not such Children as hung upon the Breasts or were new weaned from them but such as were David's followers spoken of whom the Priest asked him An vasa pueâ—orum sancta 1 Sam. 21.4 whether those Children or as we render the words if the young Men have kept themselves from Women likewise the Heavenly Rules and Directions which God gives to youth shews what he expects from them Psal 119.9 Eccles 12.1 1 Tim. 4.12 13 14 15. Tit. 2.6 and tâ—e high praise and honour that God hath put upon such Trees as have bin fruitful in this Age as on Samuel 1 Sam. 2.18 3 10. Josiah 2 Kings 22.2 Obadiah 1 Kings 18.3 12. Daniel 1.4 Timothy 2 Tim. 1.5 with others whom Scripture makes a very honourable mention of for that being young yet they were Religious And Lastly by the Judgments that God hath inflicted and curses denounced upon this Age for not being fruitful Psal 78.63 Jer. 11.22 18 21 50 30. Lament 1.15 18 2 21 5 13. Amos 4.10 Lament 1.15 18 2 21 5 13. Amot 4.10 Many Instances might be produced of such as God hath cut off in the flowre of their youth for their unfruitfulnesse as Nadab and Abihu Hophni and Phiue as Ammon and Absolom By all which it is evident that God expects Fruit in this Age of Youth yet we are generally possessed with a conceit that Youth is exempted and priviledged by their age to commit sin with greedinesse and without controuâ—ment and that he who calls on youâ—h to be godly and gracious comes to torment them before their time Fly the Lusts of youth saith the Apostle Paul to Timothy 2 Tim. 2.22 1 Tim. 3.6 Job 32.7 2 Tim. 2.22 Now the Lusts of youth are Pride and Rashnesse Pleasure and Wantonness contempt of Superiors and such like And these are the Fruits wherewith the Boughs and Branches of our Figg-Trees in youth are loaden so that God may say of the youth of England Isa 3.5 as he sometimes spake of the youth of Israel The Lord doth take no joy in our young men Isa 9.17 You that are of this year 's standing deceive not your selves Isa 9.17 nor suffer your selves to be deceived by the Devils suggestions nor the temptations of others Sathan doth most violently seek to seduce your youth and to-corrupt it he hath a speciall spite at youth to poyson it he sucks after young and sweet blood especially hoping that God will never take his leavings nor marry that Strumpet which he hath oftentimes defiled Indeed what man of Chastity will marry that person that hath lived a Harlot in her youth and can we think that God will Wherefore arm thy self in this Age of thy Life against discouragements of early and timely holinesse Doth Sathan or thine own false heart suggest unto thee that God expects not Fruit from thee in this Age and that thou mayest be too forward soon ripe soon rotten young Saints old Devils c Oppose thou the Lords good will and pleasure against these temptations He requireth the first-born for his the first of our Flocks the first of out Fruits to teach us to whom the first of our Selves doth of right appertain And if the first abilities of Soul Body are to be imployed in His service Is it fit to spend them in the service of Sathan Will a Prince accept of a Book for a Present that hath the beginning of it rent and torne And shall God accept of thee and thy service if thou neglectest to serve Him in thy youth Besides thy youth must be devoted and bestowed on some either God or the Devil and Who hath most right to it Is it fit that God should be fed with the Devils reversions and accept of dry nones when the Devil hath sucked the marrow out And doth not experience teach thee that if the Fruit be nipped in the Spring there is little hope of any in Autumn and if young Saints prove old Devils yet it oftener falls out on the contrary that young Devils seldome prove old Saints but old Beelzebubs Yet again the Devil may suggest That in riper years when you grow more stayed and better know what you do it is then more seasonable to think of being Religious and of bearing Fruit. If so then answer him thus First This is a controuling of God's Wisom who expects that Youth should be Fruitful Secondly That none can assure thee of thy standing another year in the Vineyard Look as the Labourers were sent into the Vineyard Math. 20.1 2 3. so they go out that is at all houres Some dye in youth as in the third hour some at thirty and some at fifty as
no more work to be done whereby it is possible for thee to further or procure the Salvation of thy Soul If grace and mercy be not obtained within the compasse of Time it can never be had when the Tree is cut down it cannot be expected that any more fruit will ever grow upon it Eccles 11.3 As the Tree falls saith Solomon so it lyes if it falls fruitlesse it shall lye fruit esse and as Death leaves thee so will Judgment find thee Oh! what would the damned give think you to be now again upon the Earth in the Land of the Living how many dayes would they willingly spend and that in the most hard and difficult services that they might enjoy but one Year more Nay one Month one Week one Day 's time of standing as they did in God's Vineyard Might Time be carryed to Hell to be fold saith Benardnus de Sena a thousand Worlds would be given for one hours time if they had them to give Should God ask them would you be content to ly in fetters a hundred years in the darkest Dungeon on Earth and there be fed with bread and water Would you be content to be put to the Rack and suffer the most exquisite torments that ever any suffered in the World if you might enjoy on day one Earth or one hour's time so that by the well improving of it you might be within compasse of mercy How readily would they answer That or any thing else Lord that thou wilt impose so that we might but enjoy it And wilt thou be so foolish as now having life continued carelesly to waste this time which being past is irrecoverable Seventhly Consider how God in his just Judgment cutteth off sinners from enjoying the benefit of Time who make no râ—ckoning of it to profit themselves thereby as they ought and might have done according as we find it threatned Psal 55.23 Job 15.32 33 22 16 36 14. Psal 55. Job 15.32 33 22 16 36 14. The meaning is that they shall be cut off before they have attained to that age which they might have attained unto had they improved their time as they might have done and ought to have done David was affraid of this and deprecated it Psal 102.24 Psal 102.24 Take me not away in the midst of my dayes As if he should have said Lord I fear that for ill imploying of my time my life shall be cut off and shortened according as thou hast threatned in Judgment to inflict upon those who spend their time in wickednesse not regarding the worth of time which thou affoardest them for their good Bernard Tom. 2. Quadrag 2. Dom. Quadrag Ser. 17. I have read of a terrible and fearful accident which happened in a certain Village near to the Kingdom of Valentia which however it may seem incredible to us yet having so good and learned an Authour for it I shall relate it to you A young man of 18 years old having bin a very rebellious and disobedient Child and falling into many flagitious courses becoming at last a notorious Thief was apprehâ—nded and after due proceeding was condemned to be hanged in the open Market-place which sentence was accordingly executed on him The young man being dead and â—ill hanging on the Gallows most of the Town being present they perceived his beard to sprout out and much gray haire to grow and his face suddenly to wax wrinkled and withered so that he seemed to the Company to be as one of ninty years of age This accident the Bishop was acquainted withall who then resided in that Village he calling the People together humbly besought God that he would be pleased to reveal unto them the mystery and meaning of so rare an Accident which being done he said thus unto the People You see my Sons that this young man dyed at the age of 18 years who now appears to you full of gray baites as if he were one of 90 yeâ—rs of age and this is that which God would teach you hereby that after the course of nature he was to have attained to the age of Ninty but for his sins and disobedience the Lord hath cut off â—o many of his years as are from 18 to 90 and because this might be made manifest and apparent to all men he hath wrought this miracle before your eyes And this saith my Authour was made known to the Bishop by Revelation O be wary how you abuse the preâ—ent time of life by living in sin and wickednesse Eccles 7.17 Explained Be not over much wicked saith Solomon neither be thou foolish for why shouldst thou dye before thy time that is be not carelesse of falling into any grosse sin he that sinneth leaâ—t sinneth overmuch but yet the goodness of God is such saith Cajetane that he thinks not overmuch of it Cajetan in loc unlesse our negligence and willfulnesse be such as that it carries us from sin to sin into some heynous crime for that cause will God to cut thee off before thy time or as some render the words in a time that is not thine that is before thine Old Age for that is man's time of dying when the time of living according to the course of man's nâ—ture is expired neither feed thy fancy with hopes and promises of time to come saying as some do let me have this day and God shall have to morrow For as Bildad speaks of the wicked Job 18.10 The snare is layd for him in the ground and a trap for him in the way this thou mayest find in thy greatest mirth and jollity Thou mayest be taken suddenly in the trap and be enforced to suffer a sudden overthrow Eighthly Shouldst thou be suffered to live long upon the Earth yet thou must remember that a strict account must be given to God of all thy Time and how thou hast spent it It is a great Tallent that God will without question reckon with us for The Prophet Jeremiah in his Lamentations hath this passage Thou wilt bring the day that thou hast called and they shall be like unto me which words Lament 1.12 however they are propâ—rly to be understood of the Enemies of the Church on whom God would in due time execute those threatnings denounced against them and then their estates should be as sad as the Churches now was Bernard Tho. Aquin. Sap. 5. yet are expounded by some of the day of Judgment who read the words thus Vocavit adversum me Tempus the Lord called Time to witnâ—sse against me and we may make use of that reading For amongst other things whereof we are to be charged and burthened one will be Time and when all Creatures the Devils not excepted shall come and commence their suits against all sottish and senslesse Sinners accusing them and requiring Justice against them for the wrong they did both against the Creator and Creature by abusing them misapplying them and enforcing them against
27.24 So here in my Text the Figg-Tree is spared upon the Interssion of the Dresser Sometimes an Offender is put off from the Session to the Assizes God Almighty suspendeth and deferreth the just and deserved punishment of the wicked to inflict it upon them in time and place more convenient for his Glory their confusion and the example of others Thus the blasphemous miscreant Senacherib was not destroyed in the night when his army was 2 King 19.37 he is suffered to return to the place from whence he came and there he shall be slain in the Temple of their false god Nisroch by the Sword of his two Sons Adramelech and Sharezer whom God used as his Instruments to make his punishment the more notorious for his Idolatry and blasphemy 2 King 19.37 And some men are put off to the great Assizes 1 Tim. 5.24 Some mens sins are open before hand 1 Tim. 5.24 going before to Judgment and some men's they follow after And sometimes an Offender may be Reprived upon his Repentance hoping that he will become a new man and serviceable to Church or State So God spareth a wicked man upon his Repentance and Humiliation as he did Ahab 1 King 21.29 but more especially he spared his own Elect 1 King 21.29 that they may have time actually to repent and be brought into the State of grace Thus you see that there are many reasons of God's patient forbearance so that it doth no way impeach his Truth and Justice Therefore take heed lest any of you charge God foolishly whom you ought to magnifie for his rich patience and great mercy in sparing As these sin against God's Justice in respect of his Patience so others highly offend against the richnesse of his goodnesse Rom. 2.4 Despisest thou the riches of his goodnesse Rom. 2.4 Many such unthankful and dissolute sinners there are in the World so far are they from prizing of this mercy of God in bearing with them that they despise it making the patience of God but as a fair day to ramble in after lascivious vanities and grow more wanton by God's forbearance The more patient God is towards them the more bold they are to offend Him so we read Eccles 8.11 Eccles 8.11 Because Sentence against an evil work is not executed speedily therefore the hearts of the sons of men are fully set in them to do evil or as some read it their heart is full to do evil full of evil purposes full of evil imaginations full of devices for the producing of evil works Their hearts are so full that there is no room for the fear of God's wrath no room for the consideration of their own danger their sinful and naughty hearts turns God's infinite elemency to an encrease of wickednesse Should a Malefactor after Sentence given be Reprieved through the Clemency of his Judge and suffered to go abroad and upon his good carriage and behaviour have his Pardon promised from his Prince fall to his former outrages of Robbing and the like is it not just that he should be caught again and executed without mercy Such is thy Case who thus abusest the patience of thy God Wherefore Be perswaded to make the right use of the patience and long-sufferance of the Lord as the Apostle directs Use 3 Rom. 2.4 and let it lead thee as it were by the hand to true Repentance Rom. 2.4 Remembring First How long God hath trusted thee with his Patience and given thee time to make thy Peace and sue out thy Pardon Should a Traytor that is condemned as thou art have a Reprieve granted him for half so many years as thou hast lived albeit he had no promise granted of a final pardon upon his good carriage and behaviour how thankful would he be and how happy would he think himself in that Thou hast a promise that upon thy Repentance and turning unto God thou shalt be pardoned and forgiven The means are prescribed the way shewed how to obtain it and it thou beest not wanâ—ing to thy self God will not be wanting to thee Would the Lord have shewed all these things unto us said the wife of Manoah if he were pleased to kill us Judg. 13.23 Judg. 13.23 So say to thy sinful Soul God hath spared thee thus long exercised great Patience towards thee called upon thee both by his Word and Rod to repent and turn Would He have done all this if He willed not thy Salvation but resolved thy destruction and perdition Secondly Forget not how many have suffered for those sins that thou art guilty of long since who had not that Patience shewed unto them that thou hast had but were taken away and carried to Execution upon the very act of their sinning as Zimri and Coâ—bâ— who were smitten in the act of their Lust Ananias and Saphira in the very act of lying c. and that for any thing we can say to the contrary the first time that they acted that wickednesse when thou hast committed the same sin and that of enâ— and wi h as high an hand as ever they did yet thou livest this dâ—y to hear thy self called upon to amend thy sinful life Behold severity yet Justice unto them but patience and long sufferance unto thee Rom 11.22 Rom. 11.22 Let that lead thee to Repentance Thirdly In not making the right use of God's patience and profiting by it thou despisest it and in despising it thou despisest Goodnesse A nature of such beauty and sweetnesse that every one is in love with it and in despising that thou shewest thy self to be evill in a very high degree and so much the more evill by how much he is the more good unto thee Hear what the Scripture speaks of God's patience and forbearance Rom. 2.4 Despisest thou the riches of his forbearance and long-suffering Where observe First This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Patience and forbearance in bearing with sinners is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodnesse A stream issuing from that native Goodnesse which is in God or rather from him who is Goodnesse it self Consider then in the second place the Degree of this goodnesse of God It is not common but extraordinary Goodnesse not penurious but bountifull the Riches of his Goodnesse Riches in respect of the aboundance of them the stock and store that you spend upon and in regard of the usefullnesse it is riches which is the gaining of Souls which is the Riches that God desireth Act. 13.41 and laboureth for Hear this you Despisers and wonder nay hear it and be confounded all ye that despise these Riches of God's Patience Lastly In not making this use of God's Patience thou dost but farther harden thy heart in Impenitency and treasurest up wrath against the day of wrath Rom. 2.5 that is Rom. 2.5 thou bringest a heavier weight of wrath upon thine own Soul Look as men of this World are daily adding to their Treasure so do such as
staying of the Ark with his hand when it was ready to fall out of the Cart 2 Sam. 6.6 7 8. But let us now take forth a new Lesson and learn to praise God for shewing Himself severe as well as gentle for his Acts of Justice as well as for His Acts of Mercy The good Husband-man is commended for his good Husbandry in the cutting away dry and withered branches as well as in pruning those which are fruitful It is one of God's glorious works to cut up and root out such Trees as hurt and annoy His Vineyard as it is to plant and set his Vineyard with the choisest Plants and it is as great a fault to robb Him in the one as in the other You know how we extoll Princes when they declare themselves to be wholly devoted to right so that if their nearest Favourites do things worthy of death they deliver them up to the hands of Justice Mahomet the Great in slaying his Minion Irene whom he dearly loved with his own hand and in the sight of his People was highly magnified by them for that Act Let the King of Kings enjoy the Praise of his just and severe Executions He looks for Prayse not onely from Heaven but from Hell As Heaven is for the Praise of his Mercy so is Hell for the Praise of his Justice The Righteous shall rejoyce saith David Ps 58.10 Psal 58.10 when he seeth the Vengeance he shall wash his feet in the blood of the Wicked that is when he shall see Judgment executed upon the wicked and Ungodly he shall not onely be glad for the overthrow of the wicked and praise God for it but in that blood of theirs which is shed they shall wash their feet and make a comfortable Use to themselves thereof Joh. 13.10 The Feet are the Affections of the Soul in Scripture-Language and he that is washed needeth not save to wash his Feet saith Christ In this Sanguine Bath of the blood of the Wicked we wash our Feet when we put off our carnall Affections and learn to fear God more love Him the better c. and honour Him for His just and righteous Judgments singing upon such occasions the Song of Moses the Servant of God and the Song of the Lamb Rev. 15.3 4. saying Great and marvellous are thy Works Lord God Almighty just and true are thy wayes thou King of Saints Who shall not fear thee O Lord and glorify thy Name For thou onely art Holy For all Nations shall come and worship before thee for thy Judgments are made manifest Even so Rev. 16.7 Lord God Almighty true and righteous are thy Judgments Amen and Amen FINIS The Table Alphabetical directing the Reader to the ready finding out of the most material things contained in this Book A. AFflictions how to bear them Page 488 Afflictions come all from God Page 473 How God can be sayd to be Authour of them Page 472 How Afflictions are said to be evil they coming from God who is good Page 474 In all Afflictions see God's hand Page 478 Inferiour Causes are not to be neglected in them Page 479 Age is Venerable not for number of years but for desert Page 233 Old-age should be fruitful Page 232 It is an unfit time for Repentance Page 246 It is like a decaying or doated Tree Page 72 Amen under the Law answered to the Curse but under the Gospel to the Blessing Page 458 Angels God imployes not in dressing of the Vineyard and why Page 154 Angry God is when he smites Page 305 Axe Ministerial what it is Page 291 God hath many Axes Page 469 Every thing becomes an Axe to the wicked Page 296 Author of Sin God is not Page 477 Humane Authors may be made use of by Ministers in Preaching Page 95 B. BAptism but one and yet many Page 66 Barrenness is dangerous Page 58 Barrenness of the heart a greater Judgment then barrennesse of the Womb. Page 299 A barren Professor is unprofitable Page 314 He is cast forth of the Vineyard Page 286 None to despair because of barrenness Page 439 Beastly heart is under mans-shape Page 38 Behold what it intimates Page 202 It 's work within Doors and without Page 203 Bishop one is no more then another and in what sense true Page 172 Brethren should hate discord Page 67 Burthens to the Vineyard who are Page 320 Unfruitful Professors are many wayes burthensome Page 315 C. CAsting out what is thereby meant Page 286 Casting into the fire what that is Page 290 Child-hood God regardeth Page 228 How Child-hood is spent Page 227 Christ both King Preist and Prophet Page 24 He is best worthy to be heard Page 23 He is the Head of the Church Page 59 He is our Intercessor and Advocate Vid. Intercession He seeks not the destruction of any Page 457 Church is but one Page 59 What constitutes a true Visible Church Page 97 The Church of England is a true Church Page 94 The true Marks of a Church Page 93 All corruptions in a Church do not unchurch Her Page 95 A man may be a member of the invisible Church who yet is not of the Church-Visible Page 98 The Church sometimes lyeth fallow Page 43 No Church is perfect at first Page 45 The Church is more excellent then other Places Page 48 It shall never be forsaken Page 70 The Church is a Vineyard Vid. Vineyard It is the best soyl for Fruit. Page 90 The welfare of it is to be sought Page 57 Enemies of the Church warned Page 69 Circumstances aggravate sin Page 218 Complaints of God should bring us on our knees Page 326 333 When and how God complaines Page 331 One complaines of another God of all Page 209 Comfort belongs to broken hearts Page 423 Such as want it must go to God's Ministers for it Page 425 Compositions for Tythes how far warrantable Page 403 How People deal with Ministers therein Page 405 Contentions in the Church whence they arise Page 187 How to avoid them Page 181 Not to take offence at them Page 191 Conversation of a Christian should be convincing Page 53 It should be answerable to our Profession Page 88 Corruptions in a Church warrant not a Separation from it Page 51 They are often esteemed for corruptions which are none Page 95 Cutting down what is meant thereby Page 283 It is the doom of Barrenness Page 282 How God proceeds therein Page 286 God's Judgments are of a cutting nature Page 284 So is his Word Page 285 D. DAyes of the wicked are empty dayes Page 236 Dâ—crees of God take in the means as well as the end Page 329 Delay is dangerous Page 249 Despisers of Christ who are Page 27 Differences amongst God's Ministers are not fundamental Page 192 Discipline no essential note of the Church Page 97 Digging and Dunging what meant thereby Page 385 408 Division in the Church dangerous Page 61 Divisions and Distractions a forerunner of ruine Page 272 Dressers