The figg-less figg-tree: or, The doome of a barren and unfruitful profession lay'd open. In an exposition upon that parable: a certain man had a figg-tree planted in his vineyard, &c. Luke 13. 6,7,8,9,10. / By Nehemiah Rogers, a minister of the Gospel of Christ.

THE Figg-less Figg-Tree . TEXT . LUKE 13 . 6.-10 .

He spake also this Parable , A certain man had a Figg-Tree planted in his Vineyard ; and he came , and sought fruit thereon , and found none , &c.

IT is storyed of Caligula , Dio. in vitâ Calig . that he feared nothing so much as Thunder , to drown the noise whereof he had an Ensigne made , wherewith he would make a kind of thundering noise . when it thundred in the Clouds , and by the help of Burning-glasses ( which he used ) he would cast forth flashes of fire , in the face of Heaven . Not much unlike is the practise of Impenitent and obdurate sinners they seem to tremble at the Judgments of Almighty God ; when notwithstanding they go on in a provoking way , daring the God of Heaven , to their utter ruine .

Cast your eyes but a little back , and you shall read of some ( Galilaeans it is thought ) who acquainted Christ with Pilat's cruelty , in massacring of divers Galileans , the followers of that Judas the Gaulenite , of whom Gamaliel speakes , Judas Gaulonites . Acts 5.37 . Who joyning in confederacy with one Sadoc a Pharisee , Joseph . Antiq. Jud. lib. 18. c. 1. Theophil . in loc. Oecum . in Act. 5. became the Authour and Ring-leader of a new Sect , different from the Pharisees in this , that they maintained none ought to be called Lord , but the Lord of Heaven , and did thereupon refuse to acknowledge Caesar to be their Lord : endeavouring by what means they could to shake off the Romane yoak , refusing to pay that Imperial Tax imposed on them ; in pursuance whereof ( as it is very probable ) they assembled the people together , and under colour of Religious sacrificing ( as the Prophets were wont ) they hoped to gather into a Body , 1 Sam. 10.17 . the better to effect their designe : whereof Pilate understanding ( He being then Governour of Judea for Caesar ) sent armed troopes , and cut them off before they were aware . Even whilst they were sacrificing , they were sacrificed ; and so their blood was mingled with that sacrifice which they offered . The Occasion .

Vers . 1 The News whereof is brought to Christ , at that very season when Christ was pressing on his Hearers the Doctrine of Repentance , and calling on them to make their Peace with God , Luke 12.58 . and that betimes , whilst they were in the way ; before they be arrested by Death , and haled before the Judge ( no man knowing either the Time or Place or manner of his death ) . The Relators ( it may be ) supposing that the present instance of those so lately and cruelly murthered , was very pertinent to the purpose , and suited well with our Saviour's scope , acquaint him at this time with it , and seem desirous to have his Judgment both of the Fact , and Persons .

The quick and peircing eye of our Saviour ( probably ) discovered therein , Lyra. Bernard . a traine or trapp laid , to entangle him in his talk , ( whatever other pretence might by them be made ) . Should he have Patronized the Persons slain , then he would have bin accused for a friend of Rebels , and seditious Persons ; should he have spoken the least against Pilate's cruelty , he might have bin charged to have bin an enemy to Caesar ; should he have approved of the Fact , then had he bin accused to the People as an Abettor of the Romane President in that bloody Massacre ; Our Saviour ( therefore ) gives no direct answer to them , but takes occasion from thence , to enlarge his former Doctrine , and enforce it upon the consciences of the Reporters , as well as others ; Suppose ye that those Galileans were sinners above all other Galileans , Vers. 2.3 . because they suffered such things ? I tell you nay , but except ye repent , ye shall all likewise perish .

And that they might not think him to be beholding to them for that example ( for the illustration of his Doctrine ) he puts them in mind of another Accident which fell out not long before , and nearer home , Vers. 4.5 . which was the fall of the Tower of Siloam in Jerusalem , whereby eighteen of the Builders , or Repairers of it ( which is most likely ) : were slain outright : these were not alone destroyed , because they alone were wicked . For some are punished when others no lesse wicked are spared ; in whose temporary repreivement the Judge of all the World doth represent the necessity of the last Assize , and may assure such as live in the like sinfull courses , of the same , or soarer vengeance without Repentance . They are punished that we may be warned , they corrected that that we may be amended , ( for executions are done upon offenders for the benefit of the living , and not of dead ( who cannot be bettered by Admonition nor Example ) so that we may not rashly judge and censure them to be worse then others , whom we see to be afflicted more than others : Nor yet flatter our selves in our sinful wayes , for that the like Judgments have not befallen us , that have on others ; For I tell you ( saith our Saviour ) ( as before I told you ) , Except you Repent , you shall all likewise perish . Object .

But were we as great sinners as they , ( might some of these his Hearers say ) , how comes it to passe that we speed better then they ? Resp.

This silent Objection Christ gives an answer unto , in the Parable now read , resembling God unto a Husbandman ; The Scope . who having a barren and fruitlesse Figg-tree growing in his Vineyard , from which after much pains and cost bestowed on it , and some fruitful return with much patience expected , finding none , he expostulates with his servant about the sterility and barrennesse thereof , giving him a charge to cut it down , or stub it up , that it may no longer take up that room in his Vineyard , whereon a more fruitful plant might grow . But the Dresser of the Vineyard ( his servant ) being grieved , that so goodly a tree ( ●o look upon ) should be stubbed up at the root , desires his Master's patience a while longer , promising to bestow some more paines upon it , than formerly he had done , hoping that then it would recompence its former deficiency ; which if it did not , then down it should , and no longer be suffered to stand . This is your case ( saith Christ . ) and the case of the whole Jewish Nation : God hath chosen you to be a peculiar people to himself ; He hath planted you in a rich and fruitful soyle , flowing with milk and honey : He hath sent his servants amongst you , who in no good point of Husbandry have bin wanting to you ; and , with much patience , hath long expected some answerable return of fruitful obedience from you ; which not finding , he long since past sentence against you , and resolved upon your utter extirpation and ruine : But through the earnest prayers and supplications put up unto him by his Servants and Prophets on Jerusalems behalf , he hath hitherto spared you , proving if at least , now at last , you will bring forth fruit meet for Repentance : which if you do , it will be well for you ; but if not , no priviledge will exempt you from the stroak of Vengeance . And thus we have acquainted you both with the Occasion of propounding this Parable , and with our Saviour's Scope and drift in the propounding of it .

I shall in the next place cut out my work , and lay before you the several parts and members of it .

The Parts are Generally two , The Parts . the Preface , and the Parable it self .

The Preface we have in these words of the Evangelist ; He spake also this Parable , intimating a Reference to what went before , in that Particle [ Also ] , And the Instruction which followes after , He spake this Parable . Where we may take notice of the Doctor or Teacher [ He spake ] , And then the Doctrine or lesson taught [ This Parable ] .

The Parable it self , is first Propounded , A certain man had a Figg-tree , &c. vers. 6. And then Prosecuted , vers. 7. — 10.

In the Propounding part , we have the Subject and the Predicate considerable .

The Subject , A certain man had a Figg-tree planted in his Vineyard ; And there the Owner , and his Possession .

The Owner , A certain man , where we shall shew you , first , who he was , A man : 2d what he was , A Vinitor or Husbandman ;

His Possession , he had a Figg-tree planted in his Vineyard , notifying first the Nature of his Inheritance in General , [ A Vineyard ] : For Vnity one , A Vineyard , not Vineyards ; and for Property , [ His. ]

Then the Plant of note in special thereon growing , which is set forth by its kind and quality : for kind Generally , A Tree ; specifically , a Figg-tree . And for Quality : No wilde one but planted , ( such was its Original ) ; and that in no barren soyle , but in the Vineyard before mentioned , there was its site or placing .

The Predicate , [ He came and sought fruit thereon , and found none . ] And there we have to take notice , first of the Owners Visitation of that his Vineyard and Figg tree , he came unto it : secondly of his Expectation from it , [ he sought fruit thereon , but found none ] ; fruit he sought , none he found .

The Prosecution of this Proposition we have , vers. 7.8 , 9. And therein , an Expostulation with the Dresser of the Vineyard about the sterility of that Figg-tree , vers. 7. and the Intercession of the Dresser made for it , vers. 8.9 .

In the Expostulatory part observe we , first the Person Expostulating , the Owner of that Figg-tree , Then said he : And Expostulated with , the Dresser of his Vineyard : Then said he unto the Dresser of the Vineyard .

Secondly , The substance of it , [ Behold these three years I come &c. ] Wherein we have first a sad Complaint , Behold these three years I come seeking fruit on this Figg-tree and find none . Secondly , A severe sentence , [ Cut it down , why cumbers it the ground ? ]

In the Complaint , we cannot but take notice of the Manner , and Matter of it . The manner [ Behold ] calling for special attention and observation . The matter declared in these words [ These three years I come seeking fruit on this Figg-tree , and find none ] where the Grievance [ Barrenness ] The Aggravation from the Time [ three years ] and from the cost and pains bestowed on it , implyed in these words [ The Figg tree ] this which I my self planted , and that in mine own Vineyard where nothing is wanting that might conduce to fruitfulnesse .

The severe Sentence follows , Cut it down , why Cumbers it it the Ground ? where the Object doomed , [ It ] that is , the Figg tree before mentioned ; And the Doom it self , [ Cut it down ] shewing the severity of it , not lopp it , prune it , but Cut it down at the very Root , wholly extirpate it . And the Equity thereof expressed by way of Interrogation , [ Why cumbers it the ground ? ]

The Intercession made for this Figg-tree follows , vers. 8. And he answering said unto him , Lord let it alone this year also , &c.

Where we have observable , first the Persons interceding , [ he said ] , Interceeded ; [ Lord ] : Secondly , The Request made , Let it alone , &c. And there ,

First , The Thing Requested , which is Specified [ Let it alone ] forbear it a while longer , and then Exemplyfied and enlarged from the Time [ this year also . ] And from the End [ till I shall digg about it and dung it ] that it may become fruitful . This was his Aime in General ,

Secondly , The Termes or Conditions in special on which this Request is made , which are twofold ; one on his part that was the Dresser of it , [ I will dig about it and dung it , ] I will bestow more paines upon it then heretofore I have done , if thou wilt be pleased to let it stand one year longer .

The other on the behalf of the Figg-tree , which hath two branches , the one Affirmative , [ If it bear fruit , Well ] : The other Negative , [ If not , then after that thou shalt cut it down . ]

The Former hath in it a Supposition [ If it bears fruit ] suppose it do so ; Then a Determination [ Well ] there is no more to be said ( which albeit it be not expressed in the Original , yet it is implyed ) . In the latter we have an Addubitation or suspition [ If not ] he could not say it would ; And a Concession in Case it did not , [ After that thou shalt cut it down , ] I will give way to the sentence , and no more speak in the behalf of it .

And thus I have laid before you the several parts & branches of this excellent Parable , which albeit it concerns a fruitless and barren Figg-tree , whereon the owner could not find so much as one Figg growing , Cap. 35. yet ( as Solinus speaks of the Aegyptian Figg tree ) we shall find it richly loaden with wholesome Doctrine , and heavenly instruction ; bearing fruit not onely on the main stock and body of it , ( which is the principal scope , ) but on every branch and twigg thereof ; which being wisely gathered , and with the hand of Faith plucked and applyed , shall ( I hope ) nourish our souls with much sweetnesse .

What Fulgentius speaks of all Scripture generally , may be truly said of Parables more particularly ; they have in them & quod robustus comedat , & quod parvulus sugat , Meat for great ones , and Milk for weak ones : That which makes for the nourishment of weak ones , habet in publico ( saith he ) ; that which makes for the nourishment of the stronger , habet in secreto . Three things in every Parable are Principally considerable , Cortex , Radix , Fructus ; The first is the Rind or Bark , the words or terms in which it is delivered , or the thing from which the Similitude is taken : The second is the Root , The Intention or purpose of the Parable , The drift or scope of it , beyond which the similitude may not be extended : The third is the Fruit or profit , which is to be gathered from it , and that ariseth from both the former ( for the very Letter of the Parable will afford some good matter for heavenly meditation ) . But in the Letter we may not rest : the Rind is modesty to be put aside , the Vaile is to be drawn , and the spiritual Sense is especially to be perused . Take we notice ( then ) of the Mystical meaning of what is here propounded to us , in this Parabolical way ; under this Similitude .

A certain man had a Figg-tree , Text. The Mystical sense . &c. ]

By this Man understand we the God of Heaven , who is so termed , not that he is so , or hath any humane shape ; but , for the Capacity and comfort of men on earth , he is pleased to resemble himself to man , and ascribe unto himself sundry positions , notions , and transitions of men , and so to speak in mans Language , that he may be the better understood by man : Lex loquitur liuguam filiocum hominum . Here he resembles himself unto a Husbandman , to set forth his care over his Church , which is here resembled unto a Vineyard .

This Vineyard is the Church Catholique here on earth , and so it is often termed in Scripture , Psal. 80.7 , 9. Isa. 5.7 . Math. 21.33 , 45. Psal. 24.1 , 2 , & 95 , 4 , 5. Deut. 9.26 , 29. Psal. 33.12 , & 68 , 9 , & 78 , 62 , 71 , & 79 , 1. & 106 , 5. as Psal. 80.8 , 9. Isa. 5.7 . Math. 21.33.45 . And however the whole earth be the Lords , and the fulnesse thereof , as we read , Psal. 24.1 , 2 , & 95 , 4 , 5. Yet this Vineyard the Church , he termeth his Inreritance as if he counted himself to be owner onely of that , Deut. 9.26 , 29. Psal. 33.12 , & 68 , 9 , & 78 , 62 , 71 , & 79 , 1 , & 106 , 5.

This Figg-tree planted , and fited in his Vineyard , is principally intended of the Jewish Nation , but more generally to be extended to every Particular Church and Congregation ; yea to every Individium or Particular Person , that professe themselves members of the Church Catholique , and live within the pale of it ( saith Austin . )

The Dresser of this Vineyard mentioned , is to be understood of Christ principally and primarily ; and of the whole Company of Prophets , Apostles , and Ministers of the Gospel secundarily ; who are all the Under-Dressers of it , and though many , yet by an Enallage numeri , are summ'd up in one , [ Dresser , ] not Dressers .

The fruit expected is faith and good works , as is shewed , Isa. 5.2 . Math. 21.34 . This fruit God finds not , but the contrary , Isa. 5.2 . Math. 21.34 . Isa. 5.7 .

The three years spoken of ( in reference to the Jews ) may not amisse ( I conceive ) be understood of the time of Christs publique Ministery amongst them , which had now bin three years and upwards : And his comming for fruit ; of his several goings up to Jerusalem at three solemn Passovers , year by year , John 2.13 . John 5.1 . John 6.4 . for three years together . But in reference to us that live under the Gospel , I understand that large proportion of time which God allowes to us for our Repentance , and producing of the fruits of Faith and Obedience ; Three being put for many ; a definite for an indefinite , a certain for an uncertain number , as elsewhere we find , 2 Cor. 12.8 . 2 Cor. 12.8 .

The Cutting down of this Figg-tree , ( as it respected the Jewish Synagogue and state ) sets forth the utter subversion and extirpation of it , with the destruction of the City and Temple by the Romans : But as it concerns us , so it notes the Lord's rejecting and casting off a people for their barrennesse , according to that we read , Heb. 6.8 . Heb. 6.8 .

The year , craved for sparing of it in respect of the Jews , is thought by some to be that very year when as Christ propounded this Parable unto them , which was the fourth current of his publique Preaching ; but better they , who understand it of the time of the Apostles preaching amongst them after Christ's death , and before the destruction of Jerusalem : One year put for forty ( saith Cajetan ) . And in Relation unto us we understand it , of the time of Gods patient forbearing of us ; obtained by the Prayers of Gods faithful Servants , notwithstanding our manifold provocations .

The Digging & dunging about the Jewish Figg-tree , sets forth unto us , the paines and labours that Christs Apostles and faithful Servants bestowed on that people , to bring them to Repentance ; immediately after the Death of Christ : and so likewise it denotes the paines and labours that the Ministers of the Gospel now take , about the Christian Figg-tree , for the fructification of it . All this with other particulars we shall ( God willing ) declare more fully in the Prosecution and Explication of each part in order . And first of the Preface .

He spake also this Parable ] . Text.

Which words are the words of the Evangelist , and not the immediate words of Christ , Obs. and yet no lesse to be esteemed the word of God , then that which Christ spake with his own mouth .

Of all holy Writ it is Generally said , 2 Pet. 1.21 . Luke 1.70 . Heb. 1.1 . Exod. 4.12 . Jer. 1.9 . Acts 1.16 . Holy men spake as they were moved by the Holy Ghost , 2 Pet. 1.21 . In the old time God spake by his Prophets , Luke 1.70 . Heb. 1.1 . I will be with thy mouth ( said God to Moses ) Exod. 4.12 . I have put words into thy mouth said God to Jeremiah , Jer. 1.9 . The Holy Ghost spake by the mouth of David , said Peter , Act. 1.16 . And this is true also of those who wrote the New Testament ; for all Scripture is given by inspiration from God , 2 Tim. 3.16 . saith Paul , 2 Tim. 3.16 . Gods spirit did suggest and dictate , both for matter and manner whatsoever they wrote or delivered for Doctrine . It is not you that speake , but the spirt of my Father which speaketh in you , saith Christ , Math. 10.28 . Math. 10.28 .

I do not say , that all things which these holy men wrote , were written by divine inspiration , for some things which they wrote , were written humanely , ( as their humane affaires , common to them with other men , Robins . Essay of the Holy Scripture : Obs. 8. required ) , nor was all which they spake suggested by the spirit immediately , neither was all wherein they were divinely inspired both in preaching and writing , brought into the publique treasury of the Church , and made a part of Canonical Scripture ; but onely so much as the Lord in wisdome saw requisite to leave to his Church , as the Rule of Faith and Obedience ; so as that the Scripture should neither be defective , through brevity , nor yet burthensome by too great largenesse and prolixity . But this I say , that whatsoever we find written in the Holy Scripture , ( albeit upon some special occasion penned by the Pen-men thereof , as this Preface was ) is no lesse to be esteemed than the word of the eternal God , than that which Christ himself spake immediately , with his own mouth , when he was on Earth .

It is a point that might afford us manifold Use , Vse . but I intend not to insist upon it : I shall onely leave with you this Admonition , when you come to the hearing or reading of the word , set your selves before God , with reverence and fear , as Cornelius did , who came not so much to hear Peter , what he should say , as what God himself should speak , Act. 10.33 . Act. 10.33 . The same did the Thessalonians ( for which St. Paul blesseth God ) . When they heard the word they received it not , as the word of men , but as it is in truth the word of God ; 1 Thes. 2.13 . 1 Cor. 14.25 . 1 Thes. 2.13 . Then it is most likely to work effectually to our Conversion , and the Salvation of the soul , 1 Cor. 14.25 . We that are Ministers must speak as the words of God , alwayes putting a difference betwixt it , and the words of man , yielding the eunto greatest Reverence as our Saviour did , Luke 4.16 , 20. Luke 4.16 , 20. and absolute credence and obedience : But I shall carry this point no farther .

In this Introduction or Preface we have to take notice , first , of the Dependance or Reference in that Particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Also ( before we come to the kind or nature of the following Instruction ) . [ Also ] is a Copulative , and knits the Parable ensuing to the former discourse : Our Saviour had before called upon his Hearers , for a serious & seasonable Repentance , urged and pressed that Doctrine from the sudden Judgments that had befallen others , and would befall them in case they speedily repented not ; Repeated and reiterated what he had asserted , that they might lay to heart , & rest assured of the truth of what he had delivered , and after all this ( when one would think that he had said enough to the point ) he adds this Parable [ also ] to what had bin said : thence we conclude that ,

Weighty matters would be pressed on the Conscience , Doct. and insisted on . Once speaking is not enough , there must be an often reiterating , repeating , and inculcating of the same thing , if it be of weight and moment .

Solomon , styled by way of eminency , the Preacher , speaking of the vanity of the World , and worldly things , and seeking to expell and supplant out of mens heart the love of them , how often doth he inculcate the vanity of it ? Eccls . 1.2 . Cap. 2.1 , 11 , 17 , 26. Cap. 4.7 , 8 , 16. Cap. 5.7 , 10. Cap. 6.2 , 4 , 9. Cap. 7.6 . Cap. 8.10 . Cap. 11.8 , 10. Vanity of Vanities saith the Preacher , Vanity of Vanities , all is Vanity ; which one vers. ( saith Chrysostome ) they who are great in the world , ( if they were wise ) would write on all their walls and garments , in foro , in ●omo , in januis , in ingressibus , & ante omnia in conscientiis suis , in their common meeting places , in their private houses , on their doors , in their entries , and above all in their Consciences ; that so they might have it alwayes before their eyes , and alwayes have it in their minds .

And our blessed Saviour ( a wiser the 〈◊〉 Solomon ) discoursing of the Kingdome of Heaven ( a matter of much moment ) that he might leave the stronger impression of it in our mindes , propoundeth many Parables one after another , as we read , Math. 13. He begins with the Parable of the Sower , Math. 13.3 . Vers. 24. Vers. 31. Vers. 33. Vers. 44. Vers. 45. Vers. 47. vers. 3. and having ended that , Another Parable put he forth ( ●aith the Evangelist , ) and then Another , and after that Another , and then Again , and Again , and Again , pegging in ( as it were ) one with another , inculcating the same doctrine over and over , that we may attain to the understanding of those things , which concern the Mysteries of that Kingdome , which do so nearly concern us .

And this is not more then needs ; Reas. Phil. 3.1 . for us it is safe , Phil. 3.1 . and that , first , in respect of our Ignorance and dullnesse in spirituall matters , ( especially in such points as most especially concern us ) the eye of the mind is opened by degrees , now a little and then a little , Isa. 28.10 . Isa. 28.10 . Precept must be upon precept , and line upon line , and it is not ordinary to understand aright what is delivered upon the first delivery : which might be one reason why the Gentiles desired Paul to Preach over the same Sermon unto them , Acts 13.42 , 45. Acts 13.42 . which he did accordingly , vers. 45. Beer newly broached , tastes better at the second or third draught ( we know ) then at the first : and so it is many times in Sermons .

Secondly , In respect of the weaknesse , and slipperinesse of our Memories , which like Sives or Boulters let slip the finest flour , and retain little besides the bran : in regard whereof the frequent inculcation of the same doctrine is necessary . When the Disciples were put in mind by the two Angels , of the words of Christ , Luke 24.6 , 8. Mark 14.72 . then they remembred them , Luke 24.6 , 8. and upon the second Crowing of the Cook , Peter called to mind the words that Jesus had said unto him , Mark . 14.72 .

Thirdly , In regard of our backwardnesse to believe and Practise , that which is required of us . Upon the first voyce that came to Peter , Acts 10.13 , 14. willing him to Rise kill and eat , Acts 10.13 . He replyes , Not so Lord , vers. 14. but when that Voyce is heard a second and third time , Vers . 16 he learns obedience , vers. 16. That wood which with a single wedge will not rive , is split with a double or treble one . Nunquam satis dicitur ; quod nunquam satis discitur : Seneca . Till we practise enough , 't is never said enough , said Seneca .

This tends to the Justification of the practise of such Ministers as repeat to their Auditory , what they before have heard and learned , and sometimes insist somewhat long and largely upon an useful point . Seeing they do but imitate their Lord and Master herein , they need not be ashamed of so doing . What we have said before , we may warrantably say again , and repeat and beat upon the same Doctrine , till we perceive that our Hearers do rightly understand it , and are affected with it : Holy Doctrines are not like tricks done by slight of hand , to be shewed but once , for fear that what is admired at first , upon a second shewing will become ridiculous ; but , the oftener they are taught , the better ( usually ) they will be understood and liked .

Yet this tends not to excuse any mans Ignorance , Praeoccu . who is not able to Preach seasonably , and to break and distribute the bread of life according to the emergent necessities of the Congregation at that time : nor is it intended to excuse any man's idlenesse and lazinesse , that will not imploy his time , his whole time upon his study , but is enforced through a willful and contracted necessity , to Preach the same thing again and again , that he Preached before ; He is not a Preacher sufficiently qualified that doth so : Dr. Donne . but this I say withall ( saith a Learned Doctor ) that he is not a Preacher sufficiently discreet , that forbears the pressing of any necessary point , because himself or some other before him hath handled that before . Did not the Priests walk with the same Ark upon their shoulders every day , Jos. 6.3 . once for six daies together , about the walls of Jericho , and on the seaventh day they compassed those walls seaven times before they fell ? 2 King . 13.18 . Was not the King of Israel commanded to smite the ground again and again , and blamed for striking it no oftener , albeit he had struck it thrice ? It is not once plowing , but the often breaking of the earth that makes it fruitful ; so not once speaking but often urging , and frequent inculcating of divine truths that proves successeful : Reverend and learned Melancthon found this to be true , which caused him to go over the Epistle to the Romans , tend severall times in his ordinary Lectures .

And yet in seeking the profit of our Hearers , care must be had , caution . that we clogg not their Stomacks , and marr their Appetites , ( which may soon be done if the greater care be not had ) . There is Defatigatio in Intellectualibus , the sould may be wearied and tyred as well as the body : Hast thou found honey , eat so much as is sufficient for thee , ( saith Solomon ) lest thou be filled therewith , and vomit it . Prov. 25.16 . R. Moses . Upon which words an Hebrew Rabbin hath this Note , It is not said , that if thou beest cloyed with it , thou mayest distate it afterward , or be disaffected towards it ; but thou mayst vomit it , and a vomit works so , that it doth not onely bring up what was then eaten , but what was formerly taken , and in the Stomack , and we may apply it to the point in hand : Give we must of that honey which we have found , to sufficiency , but not to the surfet of our Auditory , lest it cause them not only to vomit up , what is then of that point delivered , but take a distaste , yea a loathing of all the rest that they have heard from us .

And this may happen either by a frequent and disorderly repeating of the same thing , ( which usually is occasioned throught want of method , or want of matter ) or by an overlong insisting upon some truth , which being known , makes little or nothing to the Edification of the Hearer .

Some things must needs be recalled , by the Minister in Preaching , to guide the attention of his Auditory , into the ensuing discourse ; but the attention of an Auditory , may not be discouraged with needlesse Tautology or Battology , nor tedious repetition of the same thing that hath bin often said before . It is not commendable when a Minister , with the Clock shall tell all that was told many hours before , and content himself for that time , but with one stroak more ; rather , as Joseph's brethren upon their return to their brother , Gen. 43.15 . Jer. 36. ult. brought double money in their Sacks mouths ; and as Jeremiah added in the second role many words like unto the former . So should a Minister in his Repetitions , add to what was before delivered : Something ( it may be ) needs clearer explanation , and something better confirmation ; And something , it may be , upon the first delivery slipt the memory : Now as in payment of money , if what was overseen in the first telling , be made up in the second ; such a drawing over will not be very grievous either to the Creditor , or Receiver .

And it is likewise necessary , that some truths should be oftener inculcated , and longer insisted on then others , ( according to the Doctrine that you have heard ) but it would be , Dr. Stoughton , his Right mans Plea . Ser. 5. of such truths as are most useful and necessary ; There be some things ( saith a very Learned and Excellent Divine , ) that are more necessary then others , and we are not weary of using them often , yea alwayes : And somethings again though necessary and useful , yet if we use them alwayes , we shall quickly grow weary of them , if we feed constantly on them ( as on Bief , Mutton , and the like ) ; which albeit they are the best , and we can hold longer with them , yet if we use them alwayes and without change , the stomack will be cloyed therewith : But bread we are not weary of , allbeit we use it alwayes ; nor are we weary of Drink , though we drink it constantly at our meals ; whatever other dainties and delicates we have , yet these are common concommitants of all our eating and feastings : so it is wi●h holy and divine truths ; There are some which it may be more convenient to conceal , then to make mention of , in a publique Auditory ( as might be shewed in some specialties appertaining to the seventh Commandement ) . And there are others which albeit sound and good , yet they are too intricate and high for an Auditory of a mean capacity ; which a Minister ( albeit his Text giveth him an occasion to deal withal ) may with good discretion , forbear largely to insist upon , John 16.12 . John 16.12 . But there are other divine truths which are necessary to be known of all , being of daily rise , either for the stablishment of Faith , or practise of Life ; the state and wellfare of the souls of our people , doth very much depend on the frequent iteration and inculcation of them ; nor will the Stomach of the Hearer be so soon cloyed with these , as with other .

Vse . 2 And let me leave a word or two by way of Use , to you that are our Hearers . Are we to insist upon weighty points without wearinesse ? then surely you are to attend upon that we so often presse upon you with much patience , God hath spoken once , yea twice have I heard it , Psal. 62.11 . Object . Resp . Psal. 118.6 . ( saith David ) Psal. 62.11 . that Power belongeth unto God , what God speaks once , we may well hear twice ; again and again , for it is worth the Hearing . But this is an ordinary Argument ( may some proud spirit say ) we have heard it an hundred times , till we are weary in hearing , that God is Almighty , what great matter is in that ? Isa. 25.3 . Jer. 10.7 . Math. 10.28 . Rom. 4.20 . And have you heard it so often ? then me thinks you should get it ( by heart shall I say ? nay ) in your heart , so as to make the right use of it , so as to fear him , believe in him , humble your souls before him , walk with him in uprightnesse ; If thou makest not this Use of it , it is requisite that thou shouldst hear it a hundred times more , and a hundred to that , 1 Pet. 5.6 . Gen. 17.1 . till it appear that thou hast profited by what thou hast heard .

Chrysostome preached many Sermons to his people of Antioch against swearing ; his Auditory began to be weary of that subject and asked him , When he would leave Preaching against that sin and choose some other Subject to discourse of ? He told them , that when they had left Swearing , he would leave Preaching against it , and not before . And I have read of an Epigrammatist , who reading his Poems and Epigrams in a certain Auditory , one of his Hearers interrupted him , saying , This is an old one , I heard it from you the last year . It is like you did ( said he ) ; but is not that vice in you yet , which the last years Poem reprehended ? If your curiosity bring you to say to any Preacher , I have heard this Doctrine handled by you before ; this Text , or this Sermon on that Text preached by you a year or two ago . You did so , may he say , and you may hear it again the next year , and the next to that ; till it appear by your amendment that you did hear it , you may hear it often . So long as the Devil fights with the same sword , give us leave to defend with the same Buckler ; whilst he doth not vary the sin , nor the temptation , but tempts the Son to the same wickednesse that he did the Father , the Daughter to the same uncleannesse that he did the Mother ; what need we vary the Doctrine ?

Away then with that nicenesse , with that itch of the ear which the Apostle complaines of , 2 Tim. 4.3 . to whom any reiteration , any Repetition of the same thing ( be it never so useful ) is yrksome and fastidious : Peter was greived because our Saviour said the third time Lovest thou me . John 21.17 . We ought not to be so ; we may not be offended at the often inculcating and frequent pressing of the same truth , seeing for us it is a sure thing . Make the right use of it , Phil. 3.1 . say not , If I had thought to have heard the same again ; I would not have come to Church to day , I knew this before , have heard this often : But commune with thine own soul rather , after this manner ; I thought indeed that I had bin sufficiently iustructed in this point , but I find it otherwise , God sees that I have not enough learned it , and that I must make some better use of it , he will not have me to take out , turn over another leaf , nor take out a new lesson , till I have learned the old one better . I will hear it as if I never heard it , read it as if I never had read it before : It is Gods desire to fasten that nayl , which he knocks in with so many hammers .

As we have taken out this lesson from Christ's method or Manner of Preaching , in pressing and inculcating his Doctrine on his Hearers ; so from the Matter pressed , something might be observed .

When things are much urged and ingeminated , in Scripture , usually three things are imported ( as concerning the matter that is pressed on us ) : One is the Difficulty , another the Necessity , the third is the Excellency thereof . Repentance is the subject matter that Christ presseth ( as you have heard ) upon his Hearers , and all these three do meet in that duty .

Repentance is a d●fficult work , God must work it ; Doct. 2 Tim. 2.25 . It is not in mans power , 2 Tim. 2.25 . And he peradventure will give it , no man is certain of it . It is a Supernaturall Grace , not onely above nature corrupted , but nature created ; for man in Innocency had no need of it .

It is a Necessary work : our Saviour before shewed the necessity of it , Except you Repent , you shall all perish , vers. 3.5 . So , Luke 13.3 , 5. Math. 3.10 . Math. 3.10 . Turn or burn , there is no remedy .

And it is a most Excellent grace ; A fair Daughter of a foul Mother , yet the Father that begat the Daughter could never abide the Morther , nor ever came near her bed . And this fair Daughter was the death of her Mother ; she killed her that bred her , and was blessed for so doing : She was no sooner born but she spake , and did declare her own desires , and ever after doth work miracles ; She makes the blind to see , the deaf to hear , the dumb to speak , and casts out Devils : She looks backward , and moves forward ; is her self a dark Cloud , yet brings a fair Sun shine : Is this a Riddle to you ? I will read it : Sin is the Mother , Repentance is the Daughter , the Mother is black and ugly , the Daughter fair and lovely : God is the Father of Repentance , and He could never endure the Mother sin , but hates her society ; being born she slew her Mother , for by Repentance sin is slain , and in so doing God doth blesse her ; she no sooner receives breath , but she cryes for pardon and forgivenesse . Miracles she works : the blind eyes are by her made to see the filthynesse of sin ; the deaf ear she causeth to hear the word of truth , the dumb lips to cry out for grace , and the heart that was dead , becomes now alive to God , and the Devil that ruled in it is now expelled ; She looks backward to sins past , and is humbled for them , yet she moves forward to holynesse and perfection . In short , Repentance is her self cloudy , and made up of sadnesse , yet everlasting joy and happinesse doth attend it .

But this is too large a subject for me to discourse upon , from so little warning as my Text gives , and yet were it not that I have pitched my thoughts upon another Text , which requireth a larger handling of this Doctrine ; I would spend these few minutes that remain , in enlarging of the former particulars ; wishing that the voice of this Turtle were more heard in our Land , that Gods faithful Ministers would not forbear Preaching it ; nor the people ever leave practising it , till God be prevailed withall , to turn away his wrath from us , which yet hovers over our heads , as some birds do over their prey . Nothing but Repentance will clear our Coasts : Repent England , Repent , Repent , said Mr. Bradford at his death and Martyrdome .

From the word of Connexion [ Also ] we passe to the Instruction , [ He spake this Parable ] . And there we have the Doctor and the Doctrine , The Teacher and the Lesson taught , to take notice of .

The Doctor teaching , [ He spake ] He , before spoken of , Jesus Christ the Saviour of the world , the promised Messiah , of whom the woman of Samaria spake ; John 4.25 . I know that the Messiah will come , and when he shall come he shall declare all things , John 4.25 .

That Christ is the chief Doctor and Teacher of the Church , we have heard proved from some other Parables ; True Convert . Doct. Math. 4.23 , & 9 , 35 , & 26 , 55. Luke 4.15 , 16 , 17 , 22. I shall not at this time enlarge upon that subject . That which I commend at present to your Observation , is ,

Christ was no silent Minister , no dumb Priest : He was not tongue tyed , but a Preaching Minister , as appears , Math. 4.23 , & 9 , 35 , 26 , 55. Luke 4.15 , 16 , 17. &c. Insomuch that all bare him witness of this , vers. 22.

He was the Word , Reas. John 1.1 , 14. John 1.1 , 14. and that excludes silence and dumbnesse ; In a man there are three kinds of speech . 1. Sermo innatus , that inward speech which the thought of man reflecting on it self produceth within , Psal. 14.1 .

2. Sermo illatus , a speech of inference ; that speech which is occasioned in him by outward things , from which he drawes conclusions and determines .

3. Sermo prolatus , that speech whereby he manifests himself to other men . Christ is all three , He is Verbum Innatum , so he is the Natural or Essential word , which God produced out of himself , and so he is God : He is Verbum Illatum or conceptum , the word occasioned by the Fall of Adam ; which is Gods decree of sending that his Son to be the Redeemer of Mankind . He is Verbum Prolatum , which is the execution of that decree , or the manifestation and application of Christ ; whereby this word God-man becomes ours . That Christ , our Jesus , he that was anointed , our King , Priest and Prophet , becomes our actual Saviour . In neither of these senses , can he be said to be a dumb or silent word : but we have now to do with the last , He was the word manifesting and applying himself unto us , for our eternal salvation .

But how came it then to passe , that he stood so often dumb , Object . Math. 26.62 . and said nothing , being questioned for his life , as before Caiphas , ( when false witnesses gave evidences against him ) the like before Herod , and before Pilate ; Luk 23.9 . Math. 27.14 . before these he spake not a word .

And good Reason there was for his silence before these . Being falsly accused before Caiphas he was silent , Reas. albeit urged to speak ; First , for that he knew he came thither to suffer , being sent of his Father for that purpose , and not at this time to defend himself ; Secondly , that by his Silence and Patience , he might intimate the vanity and falsenesse of their accusations , and give us an example how to carry our selves in the like case , 1 Pet. 2.21 . Thirdly , for that he knew he should be condemned , albeit he should have cleared his Innocency ; for his enemies were resolved to have his blood , and that hour he knew was now come .

He held his peace before Herod ( say some ) because he had before taken away his voyce , in cutting off John the Baptists head ( who was his voice as we read , Mark 1.2 , 3. ) and how can one speak that hath lost his voyce ? Mark . 1.2 , 3. But other reasons may be rendred for that ; First , it might be to abate the pride and vanity of Herod , who imagined that Christ would have shewen some miracle before him , Luke 23.7 . but our Saviour to shew how little he esteemed of his worldly greatnesse , Luke 23.7 . Isa. 53.7 . would not so much as answer him a word : Secondly , he knew he should do no good with him , he being a man given up to all Voluptuousness and vitiousness of Life ; Thirdly , for that he knew he was to receive sentence not from Herod a Jew , but from Pilate a Romane , and that he was to dye by crucifying , after the Romane manner .

And being before Pilate he held his peace ; First , for that in his conscience he was convicted of his Innocency , and therefore there needed no Apology before him . Secondly , he shewed thereby his magnanimity , in contemning death , had he answered any thing , it might have bin thought that he had bin desirous to save his Life , which he thirsted to lay down for mans Redemption : Thirdly , that be might acknowledge our sin-guiltinesse , he standing in our stead , and being now ready to discharge our debt : These may be some reasons of our Saviours silence at those times ; Then he stood dumb as a sheep before the Shepherd , that the Scripture might be fullfilled , which had so foretold , Isa. 53.7 . Acts 8.32 . But when , or where do we read that he stood dumb as a Shepherd before his sheep ? Isa. 53.7 . Acts 8.32 , and that is the point we have now in hand .

Let us make a twofold Use of this ; First , seeing Christ was not dumb in speaking to us for our good , Vse . let not us be dumb in the cause of Christ , but find a tongue for Him , so as to confesse his name , Phil. 2.11 . declare his Truth , Psal. 40.9 , 10 , & 119.46 , 172. set forth his praise , Phil. 2.11 . Psal. 40.9 , 10 , & 119 , 46 , 172. Rom. 10 , 10. Psal. 22.22 . Psal. 108.1 . Psal. 34.1 , 35 , 28 , & 63 , 5. Vivat & regnet Christus , said Luther , in spight of all adversaries . The tongue is the best member that we have for this service , so our old English Plalmes do read , Psal. 108.1 . I will sing and give praise , with the best member I have , even with my glory , as our new Translation hath it , And why my glory ? Not onely because it was one of the Excellences and Prerogatives of Man , above other Creatures , that he is enabled to use his tongue to the expressing of his mind , but for that it is the Instrument ordained to the setting forth of Gods glory , in the advancement whereof the glory of man ( as Gods principal Creature ) doth consist : Thence it was , that the Devil ( as it were in spight ) took away from divers the use of the tongue in the days of our Saviour , and possessed them with dumbnesse , Luke 11.14 . that they might not with the tongue give God that service , which was due unto him from it . And yet to this day he continues his malice , for this dumb Devil is rife every where , B. B. Hall . Cont. in N. J. ( saith a Worthy of our times ) , He is on the Bench when the mute or partial Judge , speaks not for Truth and Innocency ; He is in the Pulpit when the Prophets of God smother , or halve , or adulterate , their Master's message , &c. And whilst he stopps the mouths of Christians from these useful and necessary duties required to be by the tongue performed to God or Man , the dumb Devil rageth and reigneth .

This dumbnesse is of dangerous consequence , That standing still of the Sun , and Moon , which we read of , Joshua 10.10 . Joshua 10.12 . gave an occasion of shedding so much blood of the Ammonites . Now in the Original it is not , siste sol , Sun stand still , but sile sol , Sun be silent , ( as the Margent of your Bibles will informe you ) he bids them say nothing , make no noyse , no motion , stirr not ; suppose the Sun to be the Magistrate , and the Moon to be the Minister , ( let it be so in your conceptions at present ) if these be silent and dumb ; if they command not ▪ pray not , maintain not God cause , Christ's cause , and the Churches cause , the Case is dangerous , and yet it is to be feared , much blood hath bin spilt through such silence .

It is dangerous in all , but in those who are in a more especial manner deputed to set forth Gods name , declare his truth , and give warning to the people , it is deadly ; Ezek. 3.18 . Isa. 62.6 . Tenuisse silentia clerum . Isa. 56.10 , 11. Ezek. 3.18 . You that are the Lords Rememberancers be not silent , saith the Prophet , Isa. 62.6 . Silence is the basest tenure saith one , that a Minister can hold his living by ; Those Priests of old , that did not bark , were branded for dumb doggs , Isa. 56.10 . yea they were greedy doggs , saith he , who can never have enough , vers. 11. no marvail then that they were dumb . A bone ( you know ) in a doggs mouth doth marr his barking , that man , is such a Lecture's good Benefactor , yet he is an Usurer , a Drunkard , or an Unclean liver : But those sins must not be spoken of , least so much be lost Quarterly , &c. here is the mouth of the dogg stopped with a crust : Others have attained to some high place and preferment , and no sooner are they come to the high place , but they make an end of Prophesying , 1 Sam. 10.13 . as did Saul , 1 Sam. 10.13 . these likewise are choaked with bones , and are gagg'd with preferment . A dogg , and a Jews trump , ( we say ) are good for nothing if they have lost their tongues ; if it please you , you may add the third , and take a Minister into the number .

And yet there is a time to speak and a time to keep silence , saith Solomon , Eccles. 3.7 . Psal. 38.13 , & 39 , 2. Amos 5.13 . Eccles. 3.7 . David observed it , Psal. 38.13 , & 39 , 2. and every prudent man shall keep silence in that time , for it is an evil time , saith Amos 5.13 . when there is danger of doing more hurt , then good by speaking ; when Gods glory is not therein interested , the peace of the Church , and truth of the Gospel endangered by our silence , and our own liberty by speaking hindred ; then may we stand as Mutes , albeit we live in the midst of raging Consonants : And so St. Paul at Ephesus , forbore exclaiming and crying out against Diana , and their grosse Idolatry , as may be gathered from the speech of the Town-Clark , Acts. 19.37 . And why there , Acts 19.37 . Acts 17.16 . more then at Athens ? his spirit was stirred in him there at Athens , when he beheld that Idolatry that was amongst them , Acts 17.16 . Surely because he saw that such an invective , would have done no good but much hurt , for it would presently have abridged him of his liberty , and have raised up bitter Persecution against him : And upon the same ground did our Saviour charge them , upon whom he had wrought his miracles not to speak of it to any man , Mark 1.44 , 45. Christian prudence enjoynes silence in evil times . Mark 1.44 , 45.

Indeed , this is rather true in private persons then in those whom God bath sent to deliver his message unto his people ; God layes his burthen on his Prophets , to burthen all sorts of men , with all sorts of sin , and to tell the greatest Potentates on Earth , that Potentes Potenter , the Mighty shall be mightily tormented , and where we are commanded to speak , we may not hold our peace , Ezek. 2.6 , & 3 , 18. ( albeit bryars and thornes are with us , Ezek. 2.6 , & 3 , 18. ) It is safe to hold our faith , hold the truth , hold our profession , and to hold fast the forme of sound words ; but hold our tongues we may , in no case . 1 Cor. 9.16 . But yet affirmative precepts not binding ad semper to all times , only pro hic & nunc ( as the School term is ) wisdome should be shewed by Ministers as well as others , ( and much rather ) in reproving and inveying against some corruptions that are either in Church or State . And albeit his Text gives him occasion to do it , yet if the iniquity of the times be such , that they will not indure it , and that more hurt ( in all likelyhood ) then good will follow thereupon , he may ( without fear of being a Time-server ) be silent and forbear ; And this is the first Use we should put this point unto . The second is ,

Vse . 2 If Christ have a Tongue for us , then let us find an Eare for him ; his goodnesse in speaking implyes an obligation on us to hear him . And there is all the reason in the World for it .

Frist , Math. 17.5 . God the Father commands us to hear him Math. 17.5 . Filius pronunciat quae Deus pater dictat , As my Father hath taught me , I speak these things saith Christ . Joh. 8.26 . Shall we hear the Serpent hissing ; the Schismatique seducing , John 8.26 &c. and not Him speaking ? shall not he that made the Eare command the Door ? he that gave the Hearing be heard before any other , calling on us for Attention ?

Secondly , He onely is worthy to be heard , and that both in respect of his Person , Office , and message that he brings . For his Person he is both God and man , 1 Tim. 3.16 . 1 Tim. 3.16 . Phil. 2.6 . John 1.1 . Rom. 9.5 . Act. 11.22 . God manifested in the flesh , so , Phil. 2.6 . God he is , as is evident , John 1.1 . Rom. 9.5 . and God speaking is worthy to be heard , Psal. 50.1 . It is the voyce of God and not of man , said Herod's flattering Subjects , Acts 11.22 . But we may truly say when he speaks , Non vox hominem sonat , O deus ille ! It is the great God that speaks to us , ô let us hear him .

And as he is God , so true Man , Phil. 2.7 . Rom. 1.3 . John 1.14 . the greastest , wisest and eloquentest of all the sons of men , Phil. 2.7 . Rom. 1.3 . John 1.14 . and these three sorts of men usually command the ears of their Auditory .

When great men speak , all listen with great attention , every man holdeth his tongue , Eccles. 13.24 . Acts 12.22 . and look what he saith , they praise unto the Skyes ( saith the Son of Syrach ) . So we read the people applauded Herod , Acts 12.22 . But who greater than Christ ? who can compare with him in greatnesse , before whom all Kings cast down their Crowns , Rev. 4.10 . Revel. 4.10 ?

He is the wisest of all the sons of men . The Queen of the South came from a far Country , to hear the wisdome of Solomon , and esteemed those happy who stood before him to hear his sayings , but behold a wiser then Solomon is here , Math. 22.42 . He is the wisdome of the Father , all treasures of wisdome and knowledge dwell in him , Colos. 2.3 . 2 Sam. 16.23 . Colos. 2.3 . Solomon was but a Child to him , Achitophel ( whose words were esteemed as Oracles ) was to him a fool , he maketh foolish the wisdome of the world , and taketh the wise in their own craft . 1 Cor. 1.20 .

Nor is any able to come near him for Eloquence , St. Paul was excellent that way , ( Tertullus came short of him ) he was a Master of speech . Acts 14.12 . Cicero . The Eloquence of Demosthenes was more feared by Philip then all the warlike Engines of the Athenians . And it is said of Cyneas that he conquered more Cities by his eloquence then his Master Pyrrhus did by puissance : but never man spake like Christ , John 7.46 . Cant. 5.13 . John 7.46 . His lips like Lyllies dropped sweet Myrrh , as we have it in the Canticles , the most oylie words are unpleasant , the smoothest elocution harsh , compared with his Language : Thus in respect of his Person , he best deserves our best attention .

Next consider him in reference to his Office , so he deserves to be heard of us , speaking to us : for as He is both God and Man , so in both these Natures He was designed and annointed by the Father , to be King , Priest , and Prophet of the Church .

He was a King , and that of Gods own making and appointing , Psal. 2.6 . such a King as hath the Law of all truth and goodnesse in his own breast , Psal. 2.6 . the onely Law-maker , whose Laws are of such power as that they bind conscinece , which no humane Law of it self can do .

He had the Office of a Priest as well as of a King , Psal. 110.4 . He was the High-Priest of our Profession , Psal. 110.4 . and it was one of the principal works of the Priest under the Law , ( as the Type ) to teach men knowledge ; from his mouth they were to seek it , Mal. 2.7 . Mal. 2.7 . But this is the Dignity of Christ alone under the Gospel , ( as the truth to that Type ) . He is the Messenger of the Lord of Hosts , which he hath sent , Luk. 4.18 . Luke 4.18 .

And he was the Prophet of the Church whom God raised up unto us , of our Brethren , Acts 3.22 . Acts 3.22 . like unto Moses in that he was Man , ( but unlike to Moses in being God-man ) . Glorious Mysteries , and hidden truths were by him revealed unto us from the Father . And thus , in respect of Office , he above all is worthy to be heard .

Lastly , He is worthy to be heard in regard of the Message that he brings unto us , which is the onely worthy Message to be received with all acceptation , 1 Tim. 1.15 . 1 Tim. 1.15 . His errand was to save us , and that not from a temporal , but from eternal death , and damnation , Luke 4.18 . Luke 4.18 .

Yet more Particularly , if we take notice both of the matter , and manner of His Preaching , we cannot but confesse he is worthy the hearing . For the Matter ,

He speaks Sublimia , high and heavenly Mysteries , Psal. 49.1 , — 5. Math. 13.11 . appertaining to the Kingdom of Heaven , Psal. 49.1 , — 5. Math. 13.12 . Now , strange and unheard of things usually we lend an ear unto .

He speaks Suaviae , that which is sweet and comfortable to us all ; he speaks words in season to those that are weary , Isa. 50.4 . Isa. 50.4 . and milk's out to his people consolations , and abundance of glory , Isa. 66.11 , 14. Math 11.28 . Isa. 66.11 , 14. Come unto me all you that are weary and heavy laden , saith Christ , Math. 11.28 . and I will ease you ; Oh comfortable and sweet ! Sweeter to the taste than the honey or honey comb .

He speaks Vtilia , of what is profitable for us , ( as well as pleasant unto us ) : He tells us of a treasure hid in a field ; Math. 13.44 . which field and treasure being found and purchased , will make us eternally happy . And of an Orient pearle , Vers . 45 which may be had at an easie rare , and is wotth the buying , and withall directs us what to do , that we may purchase these , Math. 25. yea , Vers . 54 he acquaints us with a Kingdome that is prepared for us . Now matter of profit commands the ear .

He speaks Vera , nothing but the Truth ; all that He speaks is true , Prov. 8.7 , 8. Prov. 8.7 , 8. John 14.6 . The two Testaments are the two lips of Christ ; and the opening of those lips are right things . Wickednesse is an abomination unto them . Not a word in them but is the word of Truth , I am the Truth , saith Christ .

Now for the manner of Preaching , and delivering of his Message , it may very well command Attention , for ,

He speaks Familiariter , familiarly unto us , as a Mother doth teach and instruct her Child at home , Cant. 8.2 . and as one Friend speaks unto another , Cant. 8.2 . John 15.15 . John 15.15 .

He speaks Amantér : Lovingly and compassionately with singular tendernesse , fitting himself to every na●ure and ability , Isa. 40.11 . Isa. 40.11 . He feeds his flock like a Shepherd , He gathers his lambs with his arme , and carries them in his bosome , and guides them with young , &c. And as the Eagle bears her young ones upon her wings , and teacheth them to fly ; So he traineth us up , bearing with our infirmities , Deut. 32.11 . Deut. 32.11 .

He speaks unto us Gloriose : Gloriously , with a marvellous shining light of knowledge , that may ravish our hearts and much affect us , 2 Cor. 3.18 . 2 Cor. 4.6 . John 5.25 . 1 John 2.27 . 2 Cor. 3.18 . and 2 Cor. 4.6 .

He speaks to us Efficaciter , Effectually , so as if our hearts were dead within us , yet he will revive them , John 5.25 . To this end he hath given us the annointing , even his spirit in our hearts to teach us all things , 1 John 2.27 . You see then what great reason we have to hear him speaking in all these respects .

See then that you hear him speaking , and despise him not , for if they escaped not , who refused him that spake on Earth , much more shall not we escape , if we turn away from him that speaketh from Heaven ( saith the Apostle , Heb. 12.25 . Heb. 10.28 . Numb. 15.32 . Numb. 16.49 . Heb. 12.25 . ) they that despised Moses Ministery escaped not , Heb. 10.28 . The man that gathered sticks on the Sabbath day contrary to Moses Law , was stoned to death ; Corah , Dathan and Abiram that murmured against him , were swallowed up by the Earth ; and they that took their parts , were destroyed : and can you think to escape , if you despise the Ministery of the Son of God , and turn a deaf ear to Him , when he speaks to us : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , look to it therefore saith the Apostle , for it is as much as your souls are worth .

This is a heinous crime indeed , Object . you 'l say , but we are none such .

It is well if you be not , Resp. but let me tell you , Many will be found despisers of Christ , who yet have a good opinion of themselves . It may be that thou art no open despiser of him , none of those that send after him , Luke 19.14 . Luke 16.14 . to tell him plainly that they will none of him to Reign over them , nor of the number of those who hear , but deride his sayings , ( as did the covetous Pharisees ) : but art thou not one of those , that when he speaks and calls for attention , putt'st him off with frivolous pretences and excuses , ( as did those Recusant Guests , who were invited to the wedding Feast ; ) I have bought a yoke of Oxen , saith one , hired a Farme , Luke 14.18 . saith another , am new marryed , saith the third , and must be excused ; So I have this businesse in hand , such a way to go , I cannot to Church to day to hear Christ ? Or if thou dost hear , dost thou not hear dully and drowsily , negligently and carelesly ; entertaining his Doctrine like a tale that is told of no concernment ? If so , then a be it you be not found in the former rank of Despisers , amongst open and prophane ones , yet you will be found in the other amongst secret and close despisers of him ; and it will be required at thy hands .

But Christ is now in Heaven , he speaks not to us , Object . How then do we despise him ?

He that heareth you heareth me , Resp. Luke 10.16 . and he that despiseth you despiseth me , ( saith Christ to his Disciples ) ( and in them to all the Faithful Ministe●s of the Gospel ) ; when any of them speak to us , they speak in his name , and he to us by them : thus he is said to preach peace to them who were a far off ▪ and to them who were near ; Ephes. 2.17 . both to Jew and Gentile in that he did it , by his Ministers , whom he put in Commission to do it . What he did in his own Person before his Ascention , he did after , 2 Cor. 5.20 . John 13.20 . Math. 28.20 . Math. 25.40 . Math. 13.14 . Acts 28.26 . Rom. 11.8 . and still doth by them , 2 Cor. 5.30 . John 13.20 . Math. 28.20 . So that to all such Objectors , Christ may answer as he did to those , Math. 25.40 . In as much as you have refused to hear these , you have refused to hear me ; And such a refusal of him shall be ( questionless ) punished with his refusal of us at the last day , ( without Repentance here ) and in this Life usually some other Judgment doth attend it , ( as dumbnesse and blindnesse , ) one mischeivous impediment of salvation or other , as we read , Math. 13.14 . Acts 28.26 . Rom. 11.8 . And so much be spoken of the Person speaking , Now to the Kind of Doctrine .

This Parable .

A Parable , say some , is nothing else but a similitude derived from the truth of a thing , whereby one thing is understood by another . Or ( as others ) a truth wrapped up in some obscure and dark words ; Suidas describes it to be , a setting forth of a matter by way of a similitude from something else , that differs in kind , and yet in some sort resembles and illustrates it . And the like description doth Jansenius give of it . It cannot be denyed , but the word is variously used ; for , any Aenigmaticall sentence , dark or obscure speech , is termed a Parable , as , Psal. 49.4 . I will encline mine ear to a Parable , Psal. 49.4 , & 78 , 2. John 16.29 . I will open my dark saying upon the harp ▪ So , John 16.29 . Now speakest thou in plaine words , and no Parable .

Secondly , Any Adage , proverbial or common speech , well known and generally used , ( especially by the wise ) is termed a Parable . Luke 4.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So , Luke 4.23 . You will surely say unto me this Parable , ( for so the words are ) , Physitian heale thy self .

Thirdly , Pythie and grave Sentences , serving as Rules to direct our lives and actions , are termed Parables : so , Prov. 1.1 . the Proverbial sentences of Solomon , are called the Parables of Solomon : Prov. 1.1 , & 26 , 7. So , Prov. 26.7 . by a Parable is there meant a wise-saying .

Fourthly , Allegories and Poetical fictions , are likewise accounted Parables : so , that fiction of the Trees assembling together to choose them a King , Judg. 9.7 . Judg. 7.9 . is termed Jonathan's Parable .

Fifthly , Any Comparison or Similitude fetched from things earthly , to help our understanding in things heavenly , are so styled . Math. 13.53 . So , Math. 13.59 .

Sixthly , Comparisons drawen from mens actions and manners , these are more strictly and properly termed Parables ; For however similitudes and Parables seem in Scripture to be Synonymaes , yet there is a difference . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Assimilo . For , a Similitude is more General , A Parable more special ; In every Parable there is a Collation , and comparing of two things together , ( as the notation of the word imports ) but every such Collation and Comparison cannot properly be termed a Parable : A similitude may be drawen from any thing in nature , but a Parable ( strictly taken ) onely from humane actions or doings , and such a Parable is this which our Saviour at this time spake .

Of Parables , some are Perfect , and some Imperfect ; Perfect , where the Exposition is added , such are the Parables of the Sower , Math. 13.3 , 18. And of the Tares , Math. 13.3 , 18 , & 24 , 57. vers. 24.5 , 7. But there are others ( and so the most are ) barely propounded , but not expounded ( in which respect they are termed Imperfect ) , the bread whereof we must eat with the sweat of our browes or braines ; we must search them diligently , and descend into the bowels of them , as we do into the bowels of the Earth to find out silver ; Prov. 2.4 . we must digg as for hid treasure to find out the spiritual meaning , which with a sleight observance or superficial diligence cannot be attained : And yet of this sort , all are not alike obscure ; of some we may say as Gregory doth , that they rather require a Practiser then an Interpreter ; and of that Nature this seems to be . That which I shall commend to your Observation is , That

Christ spake Parables .

So saith St. Mark 4.2 . He taught them many things by Parables . Doct. Mark . 4.2 . And it seems by the Evangelists , that he much affected this Parabolical way of teaching . We read of Eight several Parables , that he propounded in one Sermon to his Hearers ; St. Mathew mentions seven together , Math. 13.1 , 24 , 31 , 33 , 44 , 45.47 . Mark 4.16 . Math. 13.34 . Math. 4.34 . Chrys. Hom. 50. in Math. Aug. Quest. Evang. 25. John 16.29 . Math. 13.1 , 24 , 31 , 33 , 44 , 45 , 47. And there was another ( omitted by St. Mathew , but ) recorded by St. Mark , Cap. 4.26 . The Parable of the Tares which was at the same time delivered , and ( as it justly is conceived ) immediately after the Parable of the Sower , ( and so was the second in order ) . And without a Parable he spake not to the people , say both those Evangelists , Math. 13.34 . Mark 4.34 . and that , not onely at that time , and in that one Sermon ( as Chrysostome understands the place ) but at no other time ( as Augustine shewes ) : for albeit very many things were by him properly spoken as appears , John 16.26 . yet never any whole speach of his was plaine , and proper , without some Parable , Proverb , or Similitude wherewith he did adorne it .

The Reason why our Saviour used so frequently this kind of Teaching , may ( in general ) be this ; There is no kind of speech , Reas. that doth more cunningly creep by an insinuating way into the understanding , Parabola Heb. Mashal , à radice Mashul . regere cum imperi● . Buxtorf . Sandei Symbol . fol. 168. and hath greater command over the affections , than a Parable . It is most powerful to command attention ; and effectual to move devotion : and of all wayes of teaching , this amongst the Jews was esteemed to be most powerful , insomuch as they termed Parables and Comparisons , Potestates , Powers , or powerful insinuations , and they had an order of Doctors there amongst them , that professed this Parabolical way of teaching of the people ; these they called Moselin , from power and dominion which they had over the affections of their Disciples ; for teaching them in an obscure way , they created an Admiration , and a reverence in their Hearers , and laid a kind of necessity upon them , of returning again unto them for the interpretation , and signification of those obscure and dark sayings which they delivered ; & in reference to this manner of teaching , it may be conceived ( and so it is by some very learned Divines ) that the Evangelist tells us that Christ taught as one having Authority , Dr. Doune . Mat. 7.29 . Luk. 4.32 . Math. 7.29 . and that his word was with power , Luke 4.32 . But however ; undoubredly he gained a reverend esteem among the people , by this his manner of Preaching , insomuch that they held him at least to be some great and excellent Prophet .

More special , Mat. 13.10 . — 28. and particular reasons are rendered by Christ himself , why he thus taught , Math. 3.10 , — 28. To the Elect it was in mercy and made for their Edification : But it was for Judgment unto the wicked , that the Mysteries of Gods Kingdome might not be revealed unto the scornful . Psal. 78.2 . Isa. 6.9 . Mat. 13.34 See my Exposition on Luk. 15. v. 3. Besides , the Scripture must be fulfilled which was foretold , Psal. 78.2 . Isa. 6.9 . Math. 13.34 . Of this we have said more on another Parable , wherefore the lesse here may suffice . Now to the Use .

Vse . 1 When the Prophet Ezekiel had ( according as he was commanded ) denounced Judgment against Jerusalem , under some obscure Types and dark Allegories , the perverse people took exception against him , and quarrelled with him for the obscurity of his Prophesies , and of this the Prophet makes complaint , Ezek. 20.49 . Ah Lord God , Eze. 20.49 they say of me , Doth he not speake Parables ? that is , he speaks Riddles , ( as it were ) to us , we know not his meaning : Thus apt are we to object against Gods Ministers , for their Allegorical expressions , Parabolical Illustrations , similitudinary Amplifications of their Doctrines ; as if we , for want of other matter stuffed our Sermons with Fables , Fictions , Lyes , and we know not what : But when Jotham propounded that Parable of the Trees choosing themselves a King , whereby he convicted the Sichemites of their unthankfulnesse towards him , and his Fathers house , Judg. 9.8 . was that a Lye ? And when Jehoash the King of Israel , propounded a Parable of the Thistle in Lebanon , 2 King . 14.9 . which sent to the Cedar in Lebanon about a marriage for his Daughter , will you terme that a falshood ? fictions they were indeed , but lyes and falshoods they cannot be called , in as much as they were not propounded to deceive , but rather to discover the truth , in a familiar and unfeigned manner , the mind and the tongue agreeing together , and the same end aimed at : And the like might be said of Tropical , Judg. 20.16 . Joh. 21.15 . Metaphorical and Hyperbolical speeches wherewith the Scripture doth abound .

Were it unlawful for Ministers to Illustrate their Doctrines by such Allegorical and Parabolical expressions , we may well think that God would not have commanded his servants to have done it , as he did , Ezek. 17.2 , 24 , 3. Nor would Gods Prophets have used it , as they did , Nathan he comes to David , Ezek. 17.2 , & 24 , 3. 2 Sam. 12.1 . 1 King . 20.39 . Isa. 5.1 . Jer. 17.11 . Hos. 7.11 . 1 Cor. 15.36 , 39 , 40 , 41. and teacheth him by a Parable . Ahab is reproved by the Prophet under the Parable of a Prisoner . Israel is taught under a Parable of the Vine . And the other Prophets , as Jeremiah , Ezekiel , &c. abound therewith in all their Prophesies . The like might be shewed , was the practise of Christ's Apostles , under the new Testament . So St. Paul , preaching of the Resurrection , illustrateth it by many natural Similitudes . What shall I say more ? if we peruse the writings of the antient Fathers ( especially Chrysostome ) and of latter writers , we shall find that they make use of Parables very frequently , and to very good purpose . Nor do any writings more abound therewith than sacred . There we find a whole book of them bound up together , termed the Parables , or Proverbs of Solomon ; He set in order three thousand of them : as we read , 1 Kings 4.32 . They were the chosen Rules of his divine Art , some of which ( even so many as God saw expedient for the good of his Church , 1 King . 4.32 . ) he hath left us as a rich treasury , being full of wisdome , and divine truth : Questionlesse , the spirit of God would not have suffered the leaves of Scripture to have bin fowled with so many Apologues , Riddles , Parables , Proverbs , Allegories , as are therein recorded ; nor would our blessed Saviour , in whose mouth was never found any deceit or guile , have spoken so many , might they not lawfully and profitably have bin used of us : but , in so doing he gives us to understanst the liberty that his servants have , in their Ministerial function , not onely barely and nakedly to propound their Doctrines , but to use the help of Invention and Art , for the Illustration of them : Provided ,

First , That the Majesty of the Word be carefully preserved , and that no occasion be given to any , to think unreverently of so high a Mysterie , by propounding any base and sordid stuffe , unto the Auditory , in a Parabolicall or similitudinary way . The Rule is , Cant. 5.10 . Inspeaking of things Excellent , Comparisons would be fetched from things that are excellent : as , Cant. 5.10 . &c. But if of things vile and base , 2 Pet. 2.22 . the Comparison would be taken accordingly as , 2 Pet. 2.22 . Yet in speaking of things most base , nothing would be said unbeseeming the Majesty of the Pulpit . All we speak , must become sound Doctrine .

Secondly , Comparisons and Similitudes that are brought for Illustration of Doctrine , should be fetcht from such things as are most familiar , and best known unto our Hearers . When the Prophets had to deal with the Aegyptiaens , Isa. 19.4 . Ezek. 27.10 , 21 , & 26 , 12. they alluded to fishers , and fishing ; when with the Arabians , they took their Comparisons from flocks and herds : when with the Tyrians , and Sidonians , from Merchandize and Navigation : And thus did Christ as Theophylact observes , Math. 13. He took every man in his own trade , and applyed himself to that which they best understood in all his Parables : Bodin . Aug. in Psal. 138. Melius est ut n●s reprehendant Grammatici , quàm non intelligant populi . Hera●litus for his obscurities was styled the dark Doctor , and he was so affected with that way of teaching , that he would often will his Schollars to deliver themselves darkly ; But Gods Ministers are studiously to shun obscurity . So Austin being more desirous of his peoples profit than his own credit , professeth that he had rather Grammarians should reprove him , than that the simplest should not understand him ; It was Origens fault to turn all into Allegories , and so ( by destroying the letter ) he made plain things , obscure ; this may not b● . Should our Allusions and Comparisons be of things unknown unto the Hearer , what Plato sometimes said of an obscure Example may in this case be spoken , Exemplum , ô hospes , eget exemplo , Another example had need to be brought to i●su●rate your example by .

Thirdly , That we use them not for ostentation of wit , Hierom. Epist. ad Marcel . but for edification and profit ; Hierom taxeth those women who were nimio candore deformes , they deformed their native beauty , by painting themselves too white : No lesse worthy of blame are such as fill their Sermons with Allegories , and poeticall Fictions , and take more paines to preach art and wit , than to preach Christ ; There is a good use to be made of Wit , Invention and Art ; these are the good gifts of God which may be used , and expressed in Similitudes , Allusions , Proverbs , Parables , &c. for the hearts of all are not so sanctified , that their ears need not to be delighted ; we have to do with some of quiesie Stomacks ; with others of dull Capacities ; with some who must be entised and allured with a baite of Eloquence , and industry of pritty and witty Sentences and Simile's ( as some terme them ) . The Israelites were willed to borrow of the Aegyptians , jewels of gold , and jewels of silver ; to the end that they should offer them to God for the use of the Ark , and not to make a golden Calf of : So may we make use of humane Arts and Sciences for the furthering of us in the work of the Ministery , but we may not make Idols of them , nor secretly seek to be worshipped in them , and by them ; this i● a robbing God of his honour , and the Scriptures of their Excellency . The highest Preferment that Art and Wit can aspire unto , is , to be handmaids to Divinity ; nor may they in their attendance on her , exceed in their dresse , and flaunt it too much .

These general Rules observed , God's servants may after the example of their Lord and Master , warrantably use their liberty in the discharge of the work of their calling , not onely barely and nakedly to propound Doctrine ; but by Parables , Similitudes , Allegories , and the like to exemplifie and illustrate what they have propounde for their peoples profit . Object . Math. 13.13 .

But , Was it not in Judgment , that Christ spake by Parables unto the people ?

Parables may aptly be resembled to the Cloud that led the Israelites : Resp. lightsome to the good they are , and very usefull ; but to the wicked they are dark , and keep them from seeing what belongs unto their peace : When God shall take away ( as sometimes he may ) from the most illuminate Teacher , clearnesse and perspicuity of expression , so that he proves obscure and hard to be understood , the Hearers should see the hand of God in it , and rather accuse their own impiety , then the Preacher's inability . Or , if truths plainly delivered , and clearly illustrated by Comparisons and Similitudes , be no more understood by us , then if they had been spoken in a strange Language unto us ; if we hear plain Doctrines , as Parables ( as did Ezekiel's Auditors him , and many in these daies , us ; who , notwithstanding the clear light of the Gospell shining out in such glorious means , remain ignorant ) ; this is a singular Judgment of God upon us , 2 Cor. 4.4 . and a soare punishment of our unthankfulnesse , in shutting our eyes against the light of the Gospell sent unto us ; Nor can a more fearfull Sentence be uttered in this life against a man , Dr. Taylor on the Parable of the Sower . ( saith a holy and reverend Divine ) than to have it said , as Christ said of some , Omnia ipsis in Parabolis fieri , All is spoken to them in Parables .

But , although it be in Judgment to the wicked , to be thus spoken unto , yet it is in mercy to the godly , as our Saviour shews , Math. 13.11 . Sacra Velamina . Dion . Areopag . Mat. 13.11 . For albeit Parables are truly called Sacred Vails , yet when the Vail is drawn , and the Parable unfolded , and the shell crackt , the Kernell proves most sweet , and the light most beautifull and pleasant to a spirituall eye . I shall give you a most remarkable Instance , mentioned by Reverend Beza , in the story of the life and conversion of Galeacius Caracciolus , an Italian Marquess , in the Kingdom of Naples and Nephew to Paul the V. This Galeacius being perswaded by one Caeserta to hear Peter Martyr preach ( who was then a publique Reader a● Naples ) , upon his motion went ; yet not so much for any desire that he had to learn , as moved and tickled with a curious humour , to hear so famous a man as then Peter Martyr was accounted ; A● which time , he was preaching on St. Paul's first Epistle to the Corinthians ; and as he was shewing the weaknesse and deceitfulnesse of humane Reason , in judging of spirituall things , as likewise the power and efficacy of the Word of God , in those men in whom the Lord worketh by his Spirit , he amongst other things used this Similitude . If a man , walking in a large place , see afar off , Men and Women dancing together , and hear no sound of Instrument , he will judge them to be mad , or at least foolish ; but if he comes nearer to them , and perceives their order , and hears their Musick , and marks their measures and their courses , he will then be of another mind , and not onely take delight in seeing them , but feel a desire in himself to bear them company , and daunce with them : even the same ( said Peter Martyr ) betides many men , who , when they behold in others a suddain and great change in their looks , apparell , behaviour , and whole course of life , at the first sight they impure it to melancholy , or some other foolish humour ; but when they look more narrowly into the matter , and begin to hear and perceive the Harmony and sweet consent of God's Spirit , and his Word in them ( by the joynt power of which two , this change was made and wrought , which before they accounted folly ) then they change their opinion of them , and first of all begin to like them , and that change in them , and afterwards feel in themselves a desire and motion to imitate them , and to be of the number of such men who forsaking the world and her vanities , do think that they ought to reform their lives by the Rule of the Gospel , that so they may come to true and sound holiness . This Comparison so wrought upon that Marquesse , that through God's goodnesse , and the gratious assistance of his blessed Spirit , from that very houre he resolved with himself ( as he told ( many times ) his friends ) more carefully to restrain his Affections from following the vain delights and pleasures of the world as before be had done ; and to set his mind on those things which made after true happinesse , which accordingly he did . And thus was his conversion wrought , B B. Abbot in Jon. Lect. 30. Plus movent figuratè dicta . Aug. Epist. 19. ad Jan. at least his sanctification furthered , by this Similitude . Indeed no kind of saying , nor way of teaching , conveys the truth with more delight to the understanding , works more on the Affections , sooner strikes the Will , more helps the Memory , leavs a deeper impression with a feeling conceit , than this Parabolicall and Similitudinary way of preaching doth : God reckons it for a favour that he used Similitudes to his People , by the Ministry of his Prophers , Hos. 12.10 . Hos. 12.10 . And it will aggravate our sin ( as it did theirs ) if we profit not by such a manner of preaching . And thus we have done with the Preface or Introduction to the Parable , Now we come to the Parable it self , propounded by our Saviour .

A certain man had a Figg-Tree planted in his Vineyard , Text. and he came and sought fruit thereon , but found none .

These words contain the Propounding part , wherein we have considerable , 1. The Subject spoken of , 2 , The Praedicate , or what is said of that Subject .

The Subject matter , A certain man had a Figg-Tree planted in his Vineyard . Where we are to take notice , First , Of the Owner or Proprietor [ A certain man ] : Secondly , Of his Possession , or the thing owned , he had a Figg-Tree planted in his Vineyard .

The Praedicate makes known , First , His Visitation of that his Possession [ He came unto it ] , Secondly , His Acquisition [ He sought fruit thereon , but found none ] .

[ A certain man ]

Who this man was literally , is not necessary to enquire : Should there be no such thing in being ( or possibility of being ) , as that to which a Parable hath relation , De vacuo , Similitudo non competit : de nullo , Parabola non convenit . it is no Parable ; saith Tertullian . This is a Parable , and such a thing there either was or might be , and that may suffice . It is not materiall who it was : Quidam a certain man he was , be he who he would be , that is not to the point nor purpose . But , Mystically , God is this man spoken of in the Text. I hope there are none present , that have so grosse and carnall a conceit of God , as to imagine that God is corporeall , and hath a humane body and shape as man hath , which was the absurd opinion of the Sadduces , grounded upon a Text of Moses , ( for other Scripture they admitted none besides his five Books ) which Text was that in Exod. 33.20 , 22 , 23. where we read that God willed Moses to stay in a cleft of a rock , Exod. 33.20 , 22. and there putting his hand upon him , did shew him his back parts , but would not suffer him to see his face : Now inasmuch as Moses there attributed to God a right hand , and other parts , they concluded that God is corporeall , and hath a body as man hath : and of the same opinion was Tertullian ( as Austin witnesseth ) and some Heretiques besides , De Orig. animar . Vol 2. Tit. 23. who by Epiphanius are called Audiani , and by Austin , Vadiani . But an opinion it is , so absurd and grosse , that the maintainers of it are rather to be severely punished then answered .

It is very true , Doct. that God is resembled to man in Scripture .

He likeneth himself to man , and speaks after the manner of men unto us . And many parts of man's body are ascribed unto him ; as face mouth , ears , eyes , arms , feet , &c. And so humane affections and passions , as joy , grief , sorrow , anger : And sometimes the inordinate and irregular passions and perturbations of man , as drowsiness , frowardnesse , scorn , and derision , &c. But it is a true Axion in School-divinity , Quecunque de Deo corporaliter dicuntur dicta sunt Symbolicè . Lex loquitur liaguam filiorum hominum . Whatever is spoken of God bodily and humanely , must not be understood literally , but figuratively ; as setting forth some of his excellencies and attributes : He speaking to men with the tongues of the sons of men ( say the Hebrew Doctors ) , that men may thereby have their conceits raised up to some knowledge of him ; and that we b●ing well acquainted with the Use , Office , and Effects , of things natural in our selves , might the better be helped in the conception of that God to whom they are ascribed by Translation .

Use 1 Who is like unto the Lord our God ( saith David ) that hath his dwelling on high ? who yet abaseth himself to behold things in heaven and earth ; But this we speak of , is a lower abasement than that ; he doth not onely look down from heaven , but descend down from heaven , take on him man's nature , and become like unto us : The Gods are come down unto us in the likenesse of men , said the Lycaonians , ( of Paul and Barnabas ) most blasphemously ; but we may say truly and religiously , Act. 14.11 . God is become like unto us , in appearing to us men , like Man ; Lord what is man that thou shouldst so regard him , saith David Psal. 8.1 . And Job to the same purpose , Psal. 8.1 . Job . 7.17 . Chap. 7.17 . What is man that thou shouldst so magnifie him , as to liken thy self unto him ; and apply thy self and words to his infirme and grosse Capacity ? Etiam in baculo equitare . Like the loving Father who to teach his Childe , will Shew himself as a Childe ; so Thou , to teach us , becomest like us .

Sometimes indeed , God takes up terrible resemblances , and exhibites himself sometimes like a Lyon , Hos. 5.14 . Lament. 3.10 . Deut. 4.24 . Heb. 12.29 . sometimes like a Bear , and sometimes like a consuming fire ; but this is when he hath to deal with the wicked and impenitent , and when he is enforced unto it ; No resemblance better pleaseth him , nor by any doth he more frequently , and more familiarly expresse himself unto us , then by this in our Text ▪ which shewes the great love that he bears unto man , with whom his delight and businesse is ; yea , so dearly is he beloved of God , that we may safely say ( for Scripture warrants it ) that for his sake God loves the very ground he goes upon : I took my solace saith wisdome in the compasse of the earth , and my delight is with the children of men , Prov. 8.31 . Prov. 8.31 .

Use 2 Hath God thus honoured man ? why then , let me use the Prophets words unto you . Remember this and shew your selves men : Isa. 46.8 . bring it again to mind , O! ye transgressours , Isa. 46.8 . The true Essence of humanity lies not in the outside ; Nebuchadnezar during the seven years of his transformation , had not his outward shape changed , his heart was . Let his heart be changed from mans , Dam. 4.16 . and let a beasts heart be given him , was the word of his Vision : when the heart is Beastial or Diabolical , in a Case of humane flesh , ( saith our Reverend B B. Hall ) ; It is not the shape that can forbid man to be Beast or Devil .

This Beastly heart many have under Man's shape , it were a very easie thing to find in every vicious man more Beast , then hide or horn doth discover . David for utt●ring some rash and erroneous speeches in a strong temptation , saith , that he was foolish and ignorant , Psal. 73.22 . 2 Pet. 2.10 , 12. Jude 10. and a very Beast before God in so doing ; What then think you are they , whose lives are meerly sensual , and voluptuous , who walk after the flesh in the lust of uncleannesse , and what they know naturally , in these things they corrupt themselves as bruit beasts ? Are they men , whose greatest delight is in drowning their reason , and extinguishing the light of understanding in them , which makes them men ? Are they men , w●o make themselves beasts , and expresse the condition of the worst beasts , by returning with the Dog to the vomit , and with the Sow to their wallowing in the mire .

It is thought , that there is no beast on Earth which hath not its fellow in the Sea ; we may truly say there is no Beast in the vast desart of the World , which is not parallel'd in some men . We behold several sorts of beasts through their Denns , where they are kept , and we are told , that is a Lyon , and that is a Leopard , and that a Tyger : should there be a grate to look through the heart of every wicked man , you should behold variety of beasts there , as Bulls and Unicorns , Psal. 22. Psal. 74. Psal. 80. 2 Tim. 4. Luke 13. Zeph. 3. such were David's Per●ecutors ; Dragons , such were the Churches enemies ; wilde Boares , such were those who sought the ruine of her : Lyons , such a one was Nero : Foxes , and such a one was Herod : Wolves , such are all greedy Judges , and false teachers , of whom we are warned to take heed . Should beasts be separated and taken away from amongst men ( saith learned Morney ) , you would not marvail that Jeremiah should be willed to run too and fro , about the Streets of Jerusalem , Jer. 5.1 . and seek in the broad places thereof to find a man : Or why the Philosopher should seek with a Lynck at noon day in the populous City of Athens , amongst a great crowd , and in the midst of a great assembly of men , to find one man amongst them all . But , as it grieved the Orator to proclaime , as sometimes he was encorced to do ; O my friends ! there is no true friend amongst you ; so it is no little grief to us , who must give an account to God of your souls , that we are enforced to complaine thus ; Oh you sons of men ! there is scarce a man amongst you to be found .

Use 3 I will leave complaining , and fall to entreating and beseeching of you , not to dishonour your selves , seeing God hath thus dignified you : He hath put comelinesse on our uncomely parts , 1 Cor. 12. let us not uncover them . If thine Eye be adulterous , thine Ear lascivious , thy Tongue blasphemous ; how shall God resemble himself to any of these parts ? would not a great man count it an high indignity to be resembled to an Ox , Asse , Dog or Serpent ? Or should a Painte be willed to draw a man to the life , and he draw the Effigies of a Monkey , or the like , would not all condemn his skill ? God made man not onely according to his Image , but according to his Similitude and likenesse , Gen. 1.27 . Gen. 1.27 . And the likenesse stands not in having a body and soul , but in the ability of both to work answerably to the righteousnesse and holinesse of God : this should be our care , I beseech you brethren see to it .

Yet we have somewhat more to take notice of , Doct. for God is pleased not onely to liken Himself to Man , but He takes upon Him the profession of an Husbandman , resembling Himse●f to a careful and painful Vinitor that had a Figg-Tree p●anted in his Vineyard &c.

There are three parts of Husbandry ; Pasturage , Tillage , and Vintage . All three are applyed to him , Pasturage , Psal. 23.1 , 2 , 3. Isa. 40.11 . Ezek. 34.11 , 12. &c. John 10.11 , 14. Tillage , Ezek. 36.34 , 35 , 36. Jer. 31.27 . Math. 13.3 , 4 , 24. 1 Cor. 3.9 . Ye are Gods Husbandy , or ( as the word in the Original doth properly signifie ) his Field-in-tillage ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vintage , so , Isa. 5.1 . &c. Math. 21.33 . John 15.1 . where He is expresly termed a Husbandman in relation to the Vine .

Vse 1 I might from hence take occasion to speak something in honour of the Husbandman ; his Calling is as Antient as any . God assigned it to Adam ; Gen. 3.19 . & 4 , 2. he ▪ and his Children were Husbandmen , and Tillers of the ground , Gen. 3.19 , & 4 , 2. It is as profitable and commodious as any , neither Prince nor Subject can subsist without it , Eccles. 5.9 . It is as free from guile and deceit as any , Gen. 25.27 . Esau was indeed a Politick hunter , Eccles. 5.9 . Gen. 25.27 . and a man of the field ; so termed , not for that he was a Husbandman , but in regard that he was continually conver●ant in the field in hunting ; that was his sport , there was his heart : But Jacob dwelt in tents as those did , who employed themselves about cattle , and he was a plain man without craft or subtility : And it is in as good account with God , and good men as any . God hath honou●ed it , in that He hath so frequently resembled Himself unto it ( and so He hath not to Gold-smiths , Drapers , Mercers , and other Gallings of great esteem in the world ) and Kings themselves have not disdained it , as we read , 2 Chron. 26.10 . Little reason then have any to scorn it , 2 Chron. 26.10 . as do many of your Courtiers and Citizens , who esteem no otherwise of Husbandmen then as Clownes and Peasants : But to passe by this .

Vse 2 Let us take notice hence of a farther degree of Gods love to man , who hath not onely vouchsafed to liken himse●f to man , and be made man for man ; but hath also vouchsafed to condescend so low , as to take upon Him other Callings and Offices , ( albeit very mean ) and discharge the duties of those Callings towards man , for his good . He made us of Clay , and so he became our Potter : He stamped his Image upon us , Isa. 45.9 . Rom. 9.21 . Gen. 1.27 . Gen. 3.24 . Act. 20.32 . 2 Pet. 2.5 . Psal. 121.4.127.1 . and so he became our Statuary , or Minter : He cloathed us when we were naked , and made garments for us , and so he was Vestiarius , our Taylor or Wardroah-keeper : God builds us up a spirituall hou●e and Temple for himself , and so he is our Architect or Builder : When the Church is built , He watcheth over it , and keeps it from all ghostly and bodily enemies , and so he is our Sentinell or Watchman : Hos. 2.19 , 20. Psal. 86.11 & 32.8 . He weddeth us and marrieth us unto himself , and so becomes our Husband : He teacheth us , and instructe●h us in the Doctrine of Salvation , and so becomes our School-Master : He cures our sicknesses and diseases , and heals our wounds , and so he is our Physitian : And , to plead our cause , Hos. 14.4 . 1 John 2.1 . and non-suite all Actions that are brought against us , he is our Advocate . And that nothing may be wanting to us , He plants us and waters us and gives the encrease ; 1 Cor. 3.6 . and so he is ( according to the point delivered ) our Husbandman .

Thus what the Apostle professeth of himself , 1 Cor. 9.22 . I am made all things to all men , that I may , by all means , winsome , may in a pious sense , be applyed to God himself ; who , to gain us , turns himself after a sort into all shapes , and makes heaven all things to all , that he may gain all : To the Merchant-man , Math. 13.44 , 45 , 46 , 47. Math. 13.33 . Vers. 24. it is a rich Pearl : To the Purchaser , it is a rich Treasure : To the Fisherman , it is a Nett cast into the Sea : To the good Heuswife , it is a laying of Leaven : And to the Husbandman , it is a sowing of seed . Christ puts no man out of his way , or out of his Calling , to get to Heaven : He pre●ents himself to us in our own Element , and becomes to our souls what ever they can desire , that they may be wrought upon and enflamed with a love towards him .

Vse . 3 Again , Is God a Husbandman ? then doubtlesse we are his Husbandry , as the Apostle shewe●h , 1 Cor. 3.9 . 1 Cor. 3.9 . and shall we not submit to his husbanding of us ? The Earth is content to be rent and torn with Cu●ters and Shares , yet it patiently endures it , and returns fruit to the Plowman : The Vine suffers it self to be cut and wounded , and although it weeps and bleeds , yet it bears , and brings forth for the profit of the Vinitor : Let us endure all things that God , in his wi●dom , h●th ordained for the making of us fair and fertil : the best have much Fallow , yet to be be broken up , the most fruitfull Vine hath luxurious branches , to be pruned and lopt off ; Viti non est luxuriandum . Isa. 28.23 , 24 , 25. better enduring the pruning hook than the fire ; though we bleed , and bleed to death , better do so then burn . But God is a tender hearted Husbandman , He looks on our corruptions with grief of heart , and loves not to be alwaies chiding , nor will he be all day plowing : when he comes with his plough and harrow , with iron teeth , it is not to break our bones , but to kill our weeds , and mellow our hearts : when he comes into his Vineyard with his knife and pruning book in his hand , it is not to kill us , but to mortify and kill those Lusts that are in us , Ezek. 36.36 . Isa. 4.4 . which , if they were suffered to grow , would hinder our growth in Grace , and be our utter undoing . God will not be wanting to us , if we be not wanting to our selvs . His ure , hic seca , ut in aeternum parcas . Aug. Say with Austin , Cut me , burn me here , that thou mayst save me hereafter : and with that Martyr in those Marian dayes , Here is my Back , do thou beat ; to save my Soul from Hell's heat .

Vse . 4 Again , This may make much for our comfort , that God is our Husbandman ; and the Husbandman of the Church . A good Husbandman was of great account amongst the Romans ( saith Pliny ) , Plin. lib. 18. c. 3. Cato . and when they would speak in many man's praise , they used to say , He is an honest man , and a good Husbandman . But who can be compared with the Lord herein ? It is from him that all other husbandmen have their skill ; His God doth instruct him to discretion , Isa. 28.26 . and doth teach him ( saith the Prophet ) . Indeed , if we should cast our eyes upon the outward face of the Church , in the condition that it sometimes lyes , and upon the face of our Church , in the present condition as it now is , all overgrown with Thorns of Errors , and Nettles of Heresies , and the stone wall of discipline broken down , you would judge it to be rather the Vineyard of a sloathfull and sluggish man , Prov. 24.30.31 . then of a wise God . But this our Husbandman is wonderfull in counsell and excellent in working ( saith the Prophet , Isa. 28.19 . Isay 28.29 . ) : He best knows how to do all things well , and proceeds with height of deliberation and knowledge in all his actions ; he best knows the Seasons , when to begin , and when to make an end ; he hath his time to fallow , and his time to sow his Seed : Sometimes his Church is as a Fallow , and then no beauty appears on the face of it ; the hedges are broken down , Hoggs let in to root , the ridges groan many times with weeds and thistles , great clods lye unbroken , all seems to be out of order : but it shall not alwaies lye thus ; when he hath brought it in fitting case , ( and in case he will bring it , albeit he makes use of his and the Churches enemies to do it , as Psal. 129.3 . ) then he sows his Seed , Psa. 129.3 . maketh up the hedges , luggs the Hoggs that are broke in to annoy it , and then some beauty shall begin to appear , Psal. 90.16 , 17. and the work of the Lord will be seen to be excellent and admirable , in bringing his counsell to passe , and causing all things to frame to a sweet , seasonable , blessed , and comfortable end . God hath made every thing beautifull in his time , ( saith Solomon , Eccl. 3 11. Eccles. 3.11 . ) they appear beautifull , when we observe , both the beginning and the end of them ; As it is with pieces of Tapestry , which before they are joyned together , we know not what to make thereof ; here lyes a Bird , there a Beast , here a piece of an Arm of a man , there a piece of a Legg , there a head , &c. but if we come a while after , when each piece is joyned together , you may read a perfect story . Such was God's dealing with Joseph , whom he purposed to advance unto high place and dignity , according to that made known unto him by his dreams , Gen. 37.5 , 9. Gen. 37.5 , 9. which dreams he likewise made known unto his Father and Brethren , but was envyed by his Brethren , and rebuked by his Father , for imagining a matter so unlikely : And indeed , if we consider God 's working therein , to bring his counsell to passe , there was no likelihood at all in the judgment of flesh and blood , that it would ever be . First he was sold for a Slave , then falsly accused by his Mistresse , and thereupon cast into prison ( and that for a long time ) , and there layd in Irons ; yet God , Ps. 105.18 . who is wonderfull in coun●ell , and excellent in working , turned all this to Joseph's good , and made way thereby for his advancement , so that the end was beautifull , as the Psalmist shews . Other Instances I might give you , as in Job , David , &c. Wherefore wait with Patience , and rest assured that God will bring all to a good Issue in the end .

Lastly , we may from hence be directed what to do , Vse . 4 and to whom to go with our complaints in the behalf of the Church , when we see ( as at this day we cannot but see ) her annoyed , and ( almost ) wasted by the Beasts of the field , who have got into it , and make havock . Give ear O Shepherd of Israel , thou that leadest Joseph like a flock , thou that dwellest between the Cherubims , Psal. 80.1 . 94 , 1 , — 7. shine forth ; Ps. 80.1 , & 94.1 . — 7. As David there and then did fly to God , and acquaint him with the injuries that were offered to his Church , by the enemies thereof ; so should we now , it is high time , Return we beseech thee O God of Hoasts , look down from Heaven , and behold and visite this Vine , and the Vineyard which thy right hand hath planted , Psal. 80.14 , &c. Vers. 18. Psal. 80.14 . &c. So will not we go back from thee : quicken us , and we will call upon thy name , vers. 18. Of this Vineyard ( the possession of this man before spoken of ) ; and of the Plant of note thereon growing , we are now to speak .

A Figg-Tree planted in his Vineyard . Text. ]

A Vineyard He had , that was his Inheritance in general ; and a Figg-tree of note thereon growing which was his , His after a more peculiar manner .

By this Vineyard , we are not to understand any terrestrial Possession , such a one as Noah planted , Gen. 9.20 and Nabal possessed , 1 Kings 21.1 . but Vineam Intelligibilem , an Intellectual Mystical Celestial Vineyard , Doct. Psal. 80.8 , 9 , 15. Cant. 8.11 , 12. Isa. 5.1 , 7. Jer. 2.21 . Math. 20.1 , & 21 , 28. Quest. Mark 12.1 . Resp. Luke 20.10 . Heb. 3.2 , 5 , 6. Cant. 4. 12 , 13. 1 Cor. 3.9 . Math. 3.12 . which is the Church of God on earth . And that ,

The Church is a spiritual Vineyard , is a truth that hath strong confirmation from Scripture . In the old Testament we find it so styled , Psal. 80.8 , 9 , 15. Cant. 8.11 , 12. Isa. 5.1 , 7. Jer. 2.21 . The like in the New , Math. 20.1 , 2 , & 21 , 28 , 33. Mark . 12.1 . Luke 20.10 .

But why is it resembled to a Vineyard , rather than to another thing ?

It is compared to many other things in Scripture , besides a Vineyard , as to a house , to an Orchard , to a Garden enclosed , to a Field in tillage , to a threshing floor , &c. But of all other resemblances of earthly things none doth so fully express , and set forth the nature and condition of the Church , as this of a Vineyard , which that it may appear the better , let us take notice of some particulars , wherein this spiritual Vineyard the Church doth hold resemblance with the other .

First , A Vineyard , is a place , seperated and enclosed from other grounds . No Vineyard is naturally a Vineyard ; See my Expos. on Isa. 5.1 . Pag. 73. Levit. 20.24 , 26. Numb. 23.9 . Deut. 14.2 . Joh. 15.19 . hand and art must go to make it so : The Church is called , and seperated from the world , both in life and conversation , as appears , Levit. 20.24 , 26. Numb. 23.9 . Deut. 14.2 . John 15.19 .

Secondly , No Vineyard is in its perfect glory , so soon as it is taken in . Her plants being set , come not presently to perfection and growth , but by degrees : So it is with the Church , Ephes. 4.11 , 12. Divers Workmen and Labourers are ordained to be imployed about it , for the perfection of it , Ephes. 4.11 , 12. even after it is planted . The Apostles took great paines in planting Churches ; but , had not Evangelists followed after , and watered what they had planted with a diligent hand , all had bin lost : And for this purpose St. Paul left Titus at Creta , after he had planted the Church there , to redresse things that were defective , or to straiten things that were aptto grow crooked amongst them , T it 1.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and to perfect his work . And hereto tends that prayer of Peter , 1 Epist. 5.10 .

Thirdly , A Vineyard when it flourisheth , 1 Pet. 5.10 . and is come to some perfection , is a place of great delight ; both in respect of the pleasant smell that it yieldeth , and comfortable shadow that it affordeth ; So is the Church , Hos. 14.6 , 7. The smell of it is like unto a field that the Lord hath blessed . Hos. 14.6 , 7. Gen. 27.27 . Cant. 2.13 , 14. Cant. 4.13 , 14. Isa. 4.6 . Exod. 9.27 , 28. Her graces are compared to things most sweet , Cant. 4.13 , 14. And it affoards a Refrigerium , a comfortable shadow , and Arbour against extreamity of heat , according to that , Isa. 4.6 . There shall be a Tabernacle for a shadow in the day time , from the heat ; and for a place of Refuge , and for a covert from storms and rain . The very enemies of the Church have found this to be true ▪ Pharoah flyes to Moses and Aaron , and begs their prayers . So did Marcus Antonius of the Christians , in the time of his distresse , and was with his whole Army delivered from that danger that he was in , through their powerful prayers .

Fourthly , To a Vineyard it may be compared in inspect of the Fertility , or fruitfulnesse thereof . It beares much fruit , and fruit of the best kind : A Vineyard is stored with divers plants ( one plant maketh not a Vineyard ) ; and those plan●s are loaden with fruits , they bring forth in bunches and clusters , and not a berry here , and another there , but the load is such , that the branches bear , that it seems many times to exceed the strength of the branch that bears them ; The Church is fertile of Children , there are multitudes of them that believe : Acts 4.32 . & 5 , 14. So fruitful is the Church of Children , as that she wonders at her own encrease , and saith , The place is too straite for me ; give place to me , that I may dwell : Isa. 49.19 , 20. Cap. 54.1 . Rom. 15.14 . Phil. 1.11 . Acts 9.33 . 2 Cor. 8.7 . Who hath begotten me these , seeing I have lost my Children and am left desolate , Isa. 49.19 , 20 , & 54 , 1. ( which is to be understood of the calling of the Gentiles , after the casting off of the Jews ) . And every member of the Church , every branch of the Vine is loaden with good f●uit , they abound in every thing in faith , in utterance , in knowledge , in the works of Charity , 2 Cor. 8.7 . and therein beyond their power they are willing of themselves , vers. 3. they do all that ever they can do , Luke 21.4 . and indeed many times more then they seem able to do , in the service of God , and love to man , as did the poor widdow that cast in all that ever she had into the treasury .

And as a Vineyard is more fruitful then any other plantation , so it yieldeth the best fruit of any other . No fruit is more delectable to the taste , Judg. 9.13 . nor more comfortable to the heart , then that which comes from the Grape . Let the Vine it self be heard speaking in Jothams parable , My wine cheareth both God and Man . Math. 26.29 . It is an high Hyperbole , yet seconded , by the God of truth , Math. 26.29 . It must needs be an excellent Liquor ( saith a Learned Divine ) which is used to resemble the joyes of Heaven . And what fruit can be compared with the fruit that a Christian beats ? all other fruit that grows without this fence , is but soure and bitter , seem it never so fair and glorious to the eye , yet it is but hedge fruit , or like unto the grapes of Sodom , and clusters of Gomorrah , Deut. 30.32 . Deut. 32.32 . Extra Ecclesiam nulla salus , without the Church no salvation is to be expected .

Fifthly , A Vineyard is a well ordered place , there the Hillocks may be seen equally swelling , the Stakes pitched in a good height and distance , the Vines handsomely pruned , the ground cleanlily kept , and well howed , all things are well ordered in it . And so is it in the Church , insomuch that Balaam himself could not but admire at it , and in a rapture cry out , How goodly are thy Tents O Jacob , and thy Tabernacles O Israel : Numb. 24.5 , 6. Expounded . as the Vallies are they spread forth , as gardens by the Rivers side , &c. Numb. 24.5 , 6. as if he should have said , I see in this people ( the Church of God ) a most goodly order , in the pitching of their Tents according unto their Tribes , insomuch that my senses are therewith ravished , and I want words to expresse the glory and beauty of it ; And in regard of this goodly order in it , Solomon compares it to an Army with Banners , Cant. 6.10 . Colos. 2.5 . Cant. 6.10 . St. Paul rejoyced to see order in the Church of Colosse , and commended them for it , Colos. 2.5 .

Sixthly , To a Vineyard the Church may be compared , in respect of the Imbecillity and weaknesse of it . No possession ( saith Cato ) requires more paines about it then a Vineyard doth ; Corne comes up and growes alone of it self , without the Husbandman's care , Invisa virescunt gramina , Mark 4.17 . Mark 4.17 . But the Vine is fragile lignum , a fraile kind of plant , it must be supported , sheltered , daily dressed and attended , else it soon waxeth luxurious , and is in danger to grow wilde , after it once waxeth wanton : The Church is in it self weak , compared to a woman , Revel. 12.6 . ( and she is the weaker vessel ) yea to a worme , Isa. 41.44 . It cannot stand without support ; Revel. 12.6 . Isa. 41.44 . Cant. 8.5 . Amos 7.2 , 5. Isa. 27.2 , — 7. Isa. 5.2 . She leanes on her Beloved as her onely supporter , Cant. 8.5 . and being fallen it cannot raise up it self , Amos 7.2 , 5. Hence it is that God takes such paines with it , Isa. 27.2 , — 7. and sets up a Watch-Tower in the midst of it , Isa. 5.2 . lest the faithful City should become a Harlot , wilde , wanton , adulterous and idolatrous , as did the seven Churches of Asia , after their Candlestick was removed .

Seventhly , A Vineyard is ve●y subject to be annoyed and wasted , by the Beasts of the Wood , and Foxes of the Field which love to burrow under it , and delight to be cropping and pilling of her plants , and eating of her grapes , as Solomon intimates , Cant. 2.15 . So is the Church , Cant. 2.15 Psal. 83.2 , — 13. her enemies are many that conspire against her , Psal. 83.2 , — 13. There is the Boar of the Wood ; ( Tyrants and bloody Persecutors ) that seek the vastation of it ; and the wilde Beasts of the Field ( prophane and vicious livers ) that intend her destruction ? Psal. 80.13 , 17 , & 94 , 5 Besides the Foxes and the little Foxes , ( Hereticks and Schismatiques ) who professe friendship to the Church , yet subtilly seek the ruine and subversion of it . Such a Beast of prey was Saul , before his conversion , Acts 8.3 . Acts 8.3 .

Eighthly , There is no Vineyard without some unfruitful branches ; it hath something in it that is not of it : A Spider or Toad may get into it , stones may be found in it , weeds spring up amongst the good plants : So in the Church they are not all Israel which are of Israel , not all fish that is in the Net , not all wheare that groweth in the Field , Rom. 9.6 . Math 13.25 , 47. John 15.2 . not all fruitful that are professed branches of the true Vine . There is a mixture of good and bad in the Church , and so will be till the coming of Christ .

Ninthly and Lastly , the Church may be resembled to a Vineyard in respect of her despicable condition ; in hard weather , and after it hath left bearing , then her beauty vanisheth , and no possession seemeth more contemptible : whilst the Church is in a flourishing condition she is regarded ; but when she is persecuted and afflicted , then she is scorned and despised , her enemies laugh among themselves : All that passe by her clap their hands at her , Psal. 80.6 . they hiss and wagg their heads at the Daughter of Jerusalem ; saying , Is this the City that men call the perfection of beauty ? Lament. 2.15 , 16. the joy of the whole Earth , &c. Lament. 2.15 , 16.

Other Resemblances We might bring wherein the congruity betwixt an Earthly , and this heavenly Vineyard may be seen , but enough hath bin said , if we make good use of what hath bin said , which let us endeavour to do .

And first in general , we may hence be informed of the excellencie of the Church above all other places , Vse . in that it is a Vineyard , which is preferred to all other possessions ; ( For that ( saith Pliny ) it yields the best revenew ) . Glorious things indeed are spoken of thee , Plin. lib. 18. p. 552. Cant. 2.1 . Cant. 4.13 , 15. Cant. 1.8 . Cant. 4.10 . Psal. 122. Isa. 4.5 . Cant. 2.2 . thou Vineyard of the Lord . Thou art the Rose of the Field ; the Lilly of the Vallies , an Orchard of Pomegranates , A fountain of Gardens , a well of springing waters ; The fairest amongst women , The Spouse and Sister of Christ , The beauty of the Earth , The glory of the World : And ( being compared with other Societies ) as a Lilly amongst Thorns , and like the Apple amongst the Trees of the Forrest ; All which comparisons and resemblances ( with many more which might be alleadged ) do evidently set forth ( besides this in my Text ) the excellent dignity , and glorious excellen●y of the Church of God ; and consequently the happinesse and dignity of those who are members of it : which caused the good Emperour Theodosius to say , Malo esse membrum Ecclesiae , quàm caput Imperii , I had rather be a member of the Church , than head of the Empire ; And David , rather to be a Door-keeper in the House of God , then to dwell in the Tents of wicked men , Psal. 84.10 . Psal. 84.10 . But more particularly from the former Resemblances , we may be Instructed in sundry Duties .

Use 2 Is it a Vineyard being seperated from other grounds ? then we that professe our selves to be members of the Church , may not like after the manner of the World , but separate our selves from it , both in life and conversation , as is required , Acts 2.40 . Ephes. 5.11 . and by sundry strong Arguments pressed , 2 Cor. 6.14 , — 18. Oh! that our Church did abound with such separatists ! Acts 2.40 . Ephes. 5.11 . 2 Cor. 6.14 , — 18. Psal. 26.4 , 5. Cant 1.2 . Revel. 2.13 . 1 Cor. 5.10 . such as did seperate themselves from all unclean courses , and had no Commerce with the lusts of the Gentiles , and from all unclean company , so farr as our Callings and Relations will give leave , Psal. 26.4 , 5.

It is true , that Lillies may grow amongst Thorns ; Pergamus may have her dwelling where Sathans seat is : And if we should altogether avoyd the company of w●cked livers , we must ( as the Apostle speaketh ) go out of the World , 1 Cor. 5.10 . But there is a two-fold society or fellowship to be taken notice of : One is more general and cold , as in buying , selling , trading , and in other commerce , when Nature . Necessity , and other Exigencies of our Calling , either General or Particular , doth warrantably lead us thereunto : The other is more special and intimate , when we joyn our selves with those that are wicked voluntarily and needlesly , making them to be of our bosome Friends , men of our Counsel , &c. This may not be , God is offended with it , as taking part with his enemies , 2 Chron. 19.2 ; & 20 , 37. and it may enfeoff us both in their sin and punishment , and so it is dangerous : 2 Chron. 19.2 , & 20 , 37. 1 Cor. 7.10 , 11 , 12. If then at any time we be necessitated to keep company with sinners and wicked livers either in regard of Divine Ordinance which doth require it , as , 1 Cor , 7.10 , 11 , 12. ( and so in other Relations ) ; Or by an Act of Divine Providence which doth administer it , as , Luk. 14.15 . let us so associate with their Persons , as that we communicate not with them in their sins : Society in sin may not be had with the best ; Luke 14.15 . Si cum malis , non tamen in malis . Society , Inward may not be had with the worst ; but Civil Society may be had with all .

Secondly , As the Church is a Vineyard in regard that it is not presently brought to perfection upon the planting of it ; then it may lesson some that are of the Schismatical separation ; who , because of some infirmities that are in a Church , will not own it to be a Church . Should we separate for some defects and wants , to what particular visible Church on Earth will we associate our selves ? Only the Church Triumphant in Heaven , is absolutely perfect , and without blemish ; Corruptions in any Church , call for a Reformation ; but all corruptions do not warrant a Separation : Corruptions in mens manners do not ; for albeit in private conversation we are to separate from the society of notorious Offenders , ( except in cases before excepted ) yet a separation from a particular visible Church , 1 Cor. 5.11 . cannot be thereby warranted . The Church of Corinth was a true Church , notwithstanding their manifold disorders : And the Church of Ephesus a true Church , 1 Cor. 11. Revel. 2.4 . Cap. 2.13.14.15 . Vers. 20. Revel. 3.1 . Vers. 16.17 . notwithstanding her declinings : So was the Church of Pergamus , notwithstanding she was seated in Sathans circuit , and pestered with the Sect of Baalamites and Nicolaitans : Thyatyra a true Church , notwithstaning her Jesabellizing ; So was Sardis , notwithstanding her secure deadnesse ; And Laodicea , notwithstanding her lukewarmnesse , poverty , and nakednesse : All these Churches had their failings in point of manners , yet were they the Churches of Christ , and might not be seperated-from ; for that God had not forsaken them . God indeed had threatened some of these , that if they would not repent and amend , he would unchurch them , and take his Candlestick from among them ; but till he put his threat into execution , and removed his Tabernacle and worship , they were to be acknowledged and reverenced as the true Churches of Christ : So such corruptions may be in a Church as deserve God should forsake it , and for which God in his word hath threatened that he will forsake it ; but before it appear that God hath indeed forsaken that Church ( which doth not appear ( but the contrary ) so long as God continueth his word , Levit. 26.11 , 12. Psal. 76.1 , 2. and doctrine of salvation to a people , Levit. 26.11 , 12 , Psal. 76.1.2 . ) we may not forsake it .

It is not then Corruption in manners , that warrants a seperation from a Church , it must be corruption in Doctrine . Nor do all Errors that a Church holds even in point of Doctrine , warrant us to seperate from it , but errors , great and weighty : smaller errors cut not off salvation , and therefore may not cause a seperation . For where salvation may be had from these Assemblies , seperation may not be made , 1 Cor. 3.15 . John 6.68 . Gal. 1.2 . John 6.68 . Nor may all errors weighty , even in the substance of Doctrine or Foundation , cause a seperation , for they may be held of weaknesse , and through infirmity , but if they be obstinately maintained , and willfully persisted in , then with a good conscience we may ( nay must ) seperate from such a Church , as doth so maintain them , Act. 19.9 . Act. 19.9 . And upon this ground have we seperated from the Church of Rome ; for whilst she onelytaught her damnable Doctrines , and prest them not upon us , as matters of faith , to be believed on salvation , but came with , It may be ; our Fathers forsook her not , but sought her cure . But when she would not be cured , but persisted in her damnable errors , bringing them into Canon , pressing them upon the conscience with It must be , as Articles of Faith de jure to be received , believed , and practised ; Anathematizing us if we did not so , Excommunicating us for not doing so , giving us no room amongst them but the fire : So forward were they to burn Heretiques , that they counted it Heresie not to stay to be burnt ( as one speaks ) . Indeed we went from them upon God's call ▪ and not upon their driving ; but , had we upon that account left them , they had little cause to chide us for leaving of them . To conclude ( then ) this branch of my Admonition ; If any of you be enclined to seperate from the Church which hath begotten you , born you in her womb and arms , nursed you at her breasts ; and wherein God hath sealed you up to himself in Baptism , Examine well what errors those are that are in her , and of what nature they are , before you seperate : good consideration must be had that they be fundamental , and maintained with obstinacy ; and then , what well-grounded assurance you have , that those errors are repaired , and no other as great as those , admitted in that other Church to which you joyn your selves : Errors there will be in all Churches , and to think to find a Church without any imperfection , you must then ( as that Religious Emperour Coustantin● said to Acesius , Hos. & Eccl. Hist. Lib. 1. c. 7. a Novatian Bishop one of the same humour ) set up a Ladder to Heaven and climb up thither alone ; In the mean-time mark , how St. Jude hath marked such , as seperate themselves from our Church-assemblies under pretence of corruptions that are in it , Jude 19. These be they that seperate themselvs , sensual , not having the spirit , vers. 19.

Nor let any of us dream of attaining to an absolute State of Perfection here , which was the opinion of the Catharists and Novatians , Aquin. in Phil. 3. Lect. 29. and it is maintained by some Anabaptists and others : There is a two-fold Perfection , saith Aquinas , Viae and Patriae , The former is incident to man in the state of grace , whilst he is yet a way-fairing man , and a stranger on Earth , the other is that which he shall have in the State of Glory , in his Heavenly Country : Of the former we now speak . We deny not , but there is a State of Perfection attainable in this life , which we are willed to seek after , Math. 5.48 . Heb. 6.1 . Gen. 6.9 . 2 King . 20.9 . 1 Cor. 2.6 . Phil. 3.15 . Math 5.48 . Heb. 6.1 . And confesse that some have bin said to be perfect in this life , as , Gen. 6.9 . 2. K ng. 20.9 . 1. Cor. 2.6 . Phil. 3.15 . But we must distinguish again ; This is two fold , First , of Justification , that admits of no latitude , neither magis nor minus ; it is perfect in all , and that , the first hour ; one is as perfectly justified , as another : This is here to be had . The other Perfection is of Sanctification , and this is either Partial or Gradual ; of Parts , or Degrees : the former is when the Image of God is so repaired in us , as that no part is wanting in the new man ; every part and power of the soul is renewed and formed : As the Childe hath all the parts of the Father , when it is first born , and brought into the World , this is haveable . The other is , when there is not onely all kinds of graces , but that fulnesse and perfection in them , as may suite with the state of grace , in this life , and so farr as man is thereof capable during his earthly condition . But here we must make bold to distinguish again .

This Perfection of Degrees , which the Saints are capable of in this life , is Absolute and Acurate or Comparative and tolerable : Accurate Perfection is , when a man attains to that degree of it as he ought to have , and doth every thing so absolutely , that no exception can be taken against it : This none on earth have ; None have done so much good as they ought to have done , or might have done . None have attained to that degree of holynesse , that they might have attained unto ; And yet , Phil. 3.14 . in that they might have attained unto it , there is a possibility of it , as the Apostle intimates , Philip. 3.14 .

Comparative Perfection , Gen. 6.9 . Phil. 3.10 . is that spoken of Gen. 6.9 . Phil. 3.15 . Though a man hath not attained to that degree he might have attained unto , yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in respect of others he may be said to be perfect . Thus the true Christian is Perfect , being Perfectly Justified , Perfectly Sanctified , having all parts and powers of soul and body renewed . And for Degrees , perfect comparatively ; but that Absolute Perfection which he ought to have here , and that fullnesse which hereafter he shall have when he comes to his own Country , he yet wants , and here in this life shall want ; yet such a Perfection as may suit with the condition of a Christian , travailing here on earth to heaven , he ought to seek after , and endeavour , and by his lawfull endeavours , he may attain unto it : Who so aimeth not at the Perfection of Degrees cannot comfort himself in this , That he hath the Perfection of Parts in truth in him .

Thirdly , the Church ( as you have heard ) is comp●red to a Vineyard , for the pleasant smell that it gives , and the shadow that it yeilds , in both which respects we are to shew our selves the true Members of it : Pliny tell us that the smell of a Vineyard is such , that it drives away all Serpents , and venemous Creatures ; And such should our lives and conversations be , as that by our well-doing , 1 Pet. 2.12 , 15. the mouths of foolish and wicked men ( who are apt to pry and spy into our courses , to see what evill they can find out , and fasten on us ) should be silenced ( or muzled ) , 1 Pet. 2.12 , 15. And that all the world may see , they lie . when they speak evill of us ( saith Hierom ) . Such a Conversation is sweet ▪ both to God and man ; Ut nemo de nobis ma●è : loqui absque mendacio possit . Hier. Epist. ad ▪ Col. God is delighted with it , Man is comforted and allured thereby , to love and like the way of Godlinesse , and to blesse God , that ever they saw the power of it , in the lives of Christians .

The Primitive Beleevers led such convincing lives , ( as Tertullian shews ) that they were honoured of their very Enemies . Justin Martyr confesseth of himself , that by beholding their piety in life , and their patience in death , he concluded that they walked in the truth , and thereby he was brought to glorify God in the day of his visitation . Luther led such a life , as that it was approved by all men , ( saith Erasmus ) ; his very enemies could not accuse him for any thing in poynt of Practise : The like was said of Bucer , who so lived , that neither could his friends sufficiently praise him , nor his foes justly blame him : Bradford was had in such great reverence and admiration for his holinesse , that a multitude who never knew him ( but by fame ) lamented his death ; and a number of Papists themselves wished his life . A godly life is like a sweet Oyntment , compounded after the Art of the Apothecary ; Oh that the whole House , the Church of God , were filled with the savour of it , that it were more sented in all places , in all companies , where we come . 1 Pet. 2.9 . Ye are a chosen Generation ( saith St. Peter ) that you should shew forth ( or preach forth ) the vertues of him that hath called you out of darknesse into his marvellous light , 1 Pet. 2.9 . Our lives should be as so many Sermons upon the life of Christ . And that Oyntment that was powred on the head , should savour in every member of the Body .

And as we must send forth a sweet Savour in our lives , so should we likewise yield a Shadow , to them that are scorched by heat of the Sun ; and be a Shelter to them from the violence of the weather . Such a shadow was Job to the Fatherless and the Widdow , Job 19.15 , 16. the oppressed and distressed ; he was Eyes to the Blind , and Feet to the Lame : A Father to the Poor , and the Cause which he knew not he searched out , Job 19.15 , 16. And such a Shadow should all in authority be , as was good Obadiah to the persecuted Prophets of the Lord ; 1 King . 18.4 , 13. he hid them by fifty and fifty in a Cave and fed them with bread and water , 1 King . 1.8.4.13 . O that Great men and Courtiers would give such a Shadow : Every one in his place should affoard a Shadow to such as are in distresse , 1 Thes. 5.14 . according to that 1 Thes. 5.14 . Comfort the feeble minded , support the weak , &c.

The Roof of the house is a shadow ; Gen. 19.8 . so we find Gen. 19.8 . Therefore are they come under the shadow of my Roof ( said Lot ) . All Houshold Governours are to be a Shadow to those under their charge ; the Husband to the Wife , as the Fowl is to the young ones which she covers under her wing , Ruth . 3.9 . Ruth . 3.9 . the Parent , to the Child ; the Master , to the Servant , &c. Care must be had that they that dwell under our shadow may return , and revive as the Corn , and grow as the Vine . Hos. 14.7 . Hos. 14.7 . Yet our Shade must be good and wholsome , no harbour for Swearers , Drunkards , nor other vitious Livers . Psa. 101.6 , 7. Psal. 101.6 , 7.

Fourthly , The Church is a Vineyard in respect of its Ferrility , bearing much fruit , and best fruit : This calls upon us to be fruitfull , and that in the best kind : Christianity is no barren Profession , it will be doing . What Pliny speaks of the nature of the Vine , that rather then her life she will be alwaies bearing ; Plin. lib. 17. c. 22. the same may be said of every good Christian , He is never well but when he is doing good ; It is the delight , and joy of his Soul , to be rich in good works , and full of good fruits ; 1 Tim. 6.8 . Gal. 5. to see his heart and life loaden with fruits of the best kind ; as Love , Joy , Peace , Long-suffering , Gentlenesse , Goodnesse , Faith , Me●knesse , Temperance , and such like fruits of the Spirit : Of which fruitfullnesse , we shall speak shortly more fully .

Fifthly , As the Church is resembled to a Vineyard in respect of the Order that is in it ; so it calls upon us who professe our selves Members thereof , to walk orderly . The want of this the Apostle sharply reproves in Professors , 1 Thes. 5.14 . 2 Thes. 5.14 . 2 Thes. 3.6 , 11. Mat. 20.6 . and 2 Thes. 3.6 , 11. And such are they

First , Who live without a Calling , and have no special setled course of life , wherein they may employ their Gifts , and Time , for their own and the Churches good .

Secondly , Such as are dissolute and negligent in their Vocations , and Callings : these the Apostle terms disorderly Walkers , and addresseth his speech especially unto , 2 Thes. 3.7 , 11. 2 Thes. 3.7 , 11.

Thirdly , Such as intrude upon other mens Callings ; these break their Ranks , and disorder all : 1 Cor. 7.20 , 24. Let every one abide in that Calling whereunto he is called . 1 Cor. 7.20 , 24.

Fourthly , Such as trangresse Ordinances , and Rules , established for the ordering of life and conversation , 2 Thes. 3.10 . 2 Thes. 3.10 . The Scripture giveth Rules of Direction how to carry our selves in every station , and hath promised much peace and comfort to such as walk according to Rule , Gal. 6.16 . Gal. 6.16 . Agur tells us of three things that go well , yea four that are comely in going . A Lyon , Prov. 30.29 , 30 , 31. which is strongest amongst Beasts , and turneth not away for any : A Grey hound : and a Hee Goat : and a King , against whom there is no rising up . Prov. 30.29 , 30 , 31. These patterns of comely going are propounded to this intent , that every one in his P●ace , and Calling , should have a special regard of orderly walking . When Magistrates know how to rule well , and Subjects to obey ; Ministers to teach , and People to learn ; Governours of Families to command , and Inferiours to observe their Precepts : there will a comlinesse and beauty appear in the face of Church and State ; but before , it cannot be expected . The world looks upon Ministers onely , Psal. 50. Ult. as Men in orders , at least such as ought to be so . But it concerns you , as well as them , to walk orderly , if you expect Salva●ion .

Sixthly , In respect of the Churches Imbecillity , and Feeblenesse , it is like unto a Vineyard ; It cannot support it self . And so it teacheth us not to trust to our own strength , but take hold on the strength of God , as we are willed ▪ Isa. 27.6 . The Vine carryeth with it , Isa. 27.6 . her Key as well as her Bunch or Cluster , and with the Key , it windeth it self about its prop : Faith is the Key , and Love is the Cluster ; every living Branch hath both . Gal. 5.6 . Gal. 5.6 . By the Grace of God I am that I am ( saith the Apostle ) , there is his Key : And his Grace which was bestowed upon me was not in vain , but I laboured more abundantly then they all , there was the Cluster , 1 Cor. 15.10 . Psal. 119.117 . John 15.5 . 1 Cor. 15.10 . So David , Hold thou me up and I shall be safe , there was the Key : and I will have respect unto thy Statutes continually , there was the Cluster , Psal. 119.117 . Without Christ we can do nothing , as he telleth us John 15.5 . but being strengthned by him , and supported of him , we shall be enabled to do all things , Phil. 4.13 . Oh take heed of presuming on your own strength : Phi. 4.13 . Peter did so but a little , and you know how dangerously he fell . Bring the Key with you , wind your selves about the Prop that must uphold you : Bestrong in God , Eph. 6.10 . and in the power of his Might , and fear not falling .

Seventhly , Whereas the Church is a Vincyard in respect of Danger : Let all be stirred up in general to seek the safety and welfare of it , by our prayers and pious endeavours : Lament. 1.12 . Is it nothing to you , all ye that passe by ? Behold , and see , if there be any sorrow like unto my sorrow , which is done unto me : Such is the Churches complaint at this day , and yet the ruines and breaches of Zion we behold with a regardlesse eye ; wee look to our private wealth , and particular estates ; 2 Sam. 11.11 . Neh. 1.4 , 5. Dan. 10.2 , 3. and if it go well with us ( as we think ) , we regard not much , how it goes with the Church of God : Vriah did not thus ; Nehemiah did not so ; Daniel did not so ; These grieved , mourned , fasted , prayed , under the pressures of the Church , albeit they themselvs , for their own personal concernments , were in peace . Questionless , there is no one Sin , for which God hath more a controversy with this Land , then this , That the Wants , and Maimes , and Breaches of his Vineyard are looked on with a regardlesse eye , and so little laid to heart : I looked and there was none to help , Isa. 63.5.6 . and I wondered that there was none to uphold , Isa. 63.5 , 6. Can we think our selvs lively Members of the Church , Branches of the true Vine , or that we have the Affections of God's Children in us , when we see the Vineyard of the Lord sustain losse , and be in hazard of waste without any remorse ? Let Magistrates use the power of the Sword ; Ministers , of the Word ; All , one the other , Lament. 5.21 . assist by their prayers , Turn thou us to thee , O Lord , and we shall be turned : renew our daies as of old . Even so be it Lord , so be it .

More particularly , from the Dangers that God's Vineyard is liable continually unto ; Every one within the Church , Prants of this Vineyard , may be warned to expect tryals , and prepare for them . In the World ( saith Christ ) you shall have tribulation ; Joh. 16.33 . or bruisings ( for so the word is , John 16.33 . ) ; Grievances , bruisings , pressures , expect , and look for : Ye are goodly branches of the true Vine ( saith Cyprian ) , Cyp. ad Marcel . hanged with Clusters of ripe Grapes ; Secular persecution is your treading , and pressing upon ; Your Wine-press is the prison ; and instead of Wine , your blood is drawn from you : The fairest Grapes are pressed , that they may yield the sweetest juyce . This World is not a Paradise , but a Purgatory , to the Godly . Ye have not yet resisted unto Blood , many of our Breth en have , Heb. 12.4 . and who knowes what we may do ?

Eighthly , In that , as in a Vineyard so in the Church , all in it are not of it ; Let us not content our selves with this , that we live within the pale , and are accounted members of the visible Church , that we have bin baptized , and so externally and sacramentally engrafted into the body of Christ ; for there are two sorts of branches in the Vine as appears , John 15.2 . John 15.2 . Some that would willingly be esteemed so , and are esteemed so to be , by reason of their outward Profession , and external engrafting into him , but they do not take ; they bring forth no fruit ; and these kind of branches soon dye , and admit of a cutting off , not having the sap of grace ministered unto them from the stock . Others , are bearing-branches , such as are both externally , and internally engrafted into Christ , and receive sap from him , and bring forth fruit in him : These shall live and abide for ever . And unlesse thou beest such a branch , engraf●ed into Christ , by a true and lively faith , and made one with him , as the Branch is with the Vine , Thou wilt perish eternally , for all thy outward Profession : How these may be known from the other , we shall shew you afterwards .

Lastly , If the Church be as a Vineyard , despicable when it hath left bearing ; Oh! then look unto your selves , that you cast not your leaves and become barren ; Indeed there is no Vine but hath a Winter season , but still the sap remaines in the Root ; and after it is cut , and hath bled , it recovers it self again , and brings forth abundantly as before ; In case it do not , it is good for nothing but for the fire , as God shews Ezekiel in that Parable , Ezek. 15. Ezek. 15. Hast thou then bin forward , and fruitful in works of piety , mercy , &c. but now hast given over bearing ? make use of God's corrections , bleed for thy provocations , and recover those things that are ready to dye in thee , for fear burning be thy end : And so much of the Uses which we may make of the Allegory in general , in that the Church is resembled to a Vineyard . Now something , of the Unity of it , and Gods propriety and Interest therein , would be said .

Vineyard . Text.

It was One ; not Vineyards , many : And from hence we may conclude that ,

The Church of Christ is one , Doct. and but one .

My Dove my undefiled is but one ( saith Christ of his Church ) and she the only one of her Mother . Cant. 6.8 , 9. And yet there were threescore Queens , and fourscore Concubines , and Virgins without number , Cant. 6.8 , 9. As if Christ should say , There are a great number of people and Nations , of Churches and Assemblies , Dr. Hall Paraph. in loc. which challenge my name and love , and seem to plead a great Interest in me , and much worth in themselves ; Yet thou , my true and chaff Spouse , pure and undefiled in the truth of my Doctrine , and the imputation of my holinesse , art one in thy self , and the onely one in my love ; Thou art she , that , Gal. 4.24 . Jerusalem which is above us all , acknowledgeth for her onely true and dear Daughter , Psal. 144.15 . Psal. 87.3 . Joh. 10.16 . 1 Tim. 3.15 . 1 Cor 12.12 . Eph. 1.23 . Object . Gal. 1.22 . Rev. 1.20 . and whom all Forraine Assemblies which might seem to be Rivals with t●ee of this praise , do applaud and blesse in this estate , saying , Blessed is this people whose God is their Lord . And thus it is termed a City not Cities ; A Sheepfold , not Sheepfolds ; A House , not Houses ; One body Mystical , not many ; And it is an Article of our Faith to believe the holy Catholique Church ▪ not Churches .

But we read of Churches : Paul was unknown by face ( as he saith ) unto the Churches of Judea , which were in Christ , Gal. 1.22 . So , Revel. 1.20 . The seven Candlesticks are the seven Churches , How then is the Church but one ?

The multiplicity of Particular Churches do not hinder the unity of the Catholique ; all these are but parts of it , Resp. Multae Ecclesiae una Ecclesia . Aug. as one tree that hath several arms and branches : Many stones make but one house , many houses one City , many Cities one Kingdom ; so , many men one particular Congregation , many Congregations one visible Church , many Churches one Catholique One. Or as the Ocean-Sea is but one in it self , yet running by divers Countries and Coasts , hath the name according to the Coast it runs by ; As the English Sea , the Irish Sea , the German Sea , &c. yet all but one Sea : So we distinguish of Churches , yet all is but one and the same , One Catholique Church and no more .

For , it hath one Head , and no more : Reas. Eph. 1.22 , & 2 , 21. Colos. 1.18 , & 2 , 19. Christ is the alone Head of his Church , and can have no other partner to share with him in this Dignity , Ephes. 1.22 , & 2 , 21. Colos. 1.18 & 2 , 19. It is great arrogancy in the Pope to Style himself , Caput Ecclesiae , the head of the Church ; But they distinguish of Heads : There is a Principal and a Ministerial Head ; the Pope is onely the Ministerial , Christ the Principal . But the Prerogative of the Head is not to serve and minister , but to command and govern . In different respects one may be said to have divers heads ; for besides the natural head ( which every man hath ) he hath a Spiritual Head which is God , and a Politick Head which is the Soveraign Magistrate ; but there is nothing in the World that can have two Heads of the same respect and rank but it is a Monster ; and so should the Church be if it had both Christ and the Pope for Heads : Albeit one be above , and another under , ( as they pretend ) ; for that their Headships is of one and the same kind , Spiritual .

Secondly , It is One , for that all the godly are Mystically united into one Body . Ephes. 4.15 , 16. Rom. 12.4 , 5. 1 Cor. 12.12 , 13 , 20 , 27. Gal. 3.28 . 1 Cor. 10.17 . As we are knit to the Head by Faith , so are we knit one to another by Love and Charity . The members of the body are many , some have a higher place , and more honourable Office than others ; yet the Body is but one . So is it in the Church , Jew and Gentile , Bond Free , Male Female , all one in Christ , Gal. 3.28 . This is lively testified and expressed in the Use of the Sacrament of the Lords Supper , 1 Cor. 10.17 . We being many , are one bread and one body ; many graines of wheat go to make one loaf , and many members make up the body of Christ : And as one body can have but one head , so one head but one body .

Thirdly , It is one in respect of the visible profession of the same service to God , holding the same entire Doctrine of Fundamental Faith and Religion , acknowledging one and the same God ; believing in one and the same Father , even the Father of our Lord Jesus Christ , and one Saviour and Mediator betwixt God and Man ; having one Hope , one Faith , one Baptisme , one Spirit to quicken us , Ephes. 4.4 , 5. and one Law to guide and rule us , Ephes. 4.4 , 5. Now let us briefly Apply this .

Basil Reports with astonishment what he found by experience in his travails , Ascet . p. 186. that when in all Arts , and Sciences , and Societies , he saw peace and agreement , yet onely in the Church of Christ , for which he died , he found discord .

Vse . 1 Needs must their sin be great , who break the Churches unity by their heretical opinions , and make a rent in her by Schismatical distractions . This was the disease of the Church of Corinth , she fell asunder into as many divisions , as her Church had Teachers , 1 Cor. 1.12 . One side said , I am of Paul , 1 Cor. 1.12 . Explained . they admited his plainnesse , his matter being powerful ; and suspected Apollo's structure for the gawdy varnish : Another admires the powerful eloquence of Apollo , sleighting St. Paul as too flat and heavy , and his speech contemptible . Act. 18.21 . 2 Cor. 10.10 . A third sort are taken with St. Peter's draught ; you are for Paul , and you for Apollo , and what was Paul ? was he not a Persecutor of the Church of God , a Friend to the high Commission Court , Act. 9.1 , 2. one that carried Letters missive up and down to fetch them up ( whether men or women ) that professed Christ ? And what is Apollo ? had not he the best of his Divinity from Aquila and Priscilla , a Lay-man and a weak woman ? Act. 18.26 . Act. 2.41 , & 4.4 . There is Cephas a more powerful Preacher then either of them ; He converted three thousand souls at one Sermon , and five thousand at another , ( as the Report goes ) he is the highest in my esteem . Well resolved , saith a fourth , but did not Peter curse , and swear , and deny his Master ? Excuse me , I am neither for Paul , Apollo , nor Cephas , I am a Christian , and depend holy on Christ , I expect immediate Revelation from Him , and care for never a Preacher in the World , not regard I to hear them . This was Corinths distemper , and is not the same ours ? Whose heart doth not bleed within him , to behold what gathering there is into distinct and seperate Churches ? what engaging there is into parties , and factions in the behalf of their Leaders ? 1 Cor. 1.13 . But is Christ divided ( saith the Apostle ) is he one in Paul , and another in Apollo , another in Cephas ? Is he not one and the same in all his Messengers ? if so , why go you about to make a Schism , and a rent in the Church , and hazard you Interest in the head , by disjoyning your selves one from another .

Dico & obtestor , ( saith Chrysostome &c. ) I say , In Ephes. Hom. 11. and pro●est that no man may plead ignorance , Schism in a Church , is as great a sin as Heresie : At the coming of Christ , there will be little difference put , betwixt such as have wounded the Church in her Head with Heretical opinions , or in her Members , by Schismatical distractions . However , that saying of Augustine concerning Donatus would be minded , Persecutor non fregit crura , Donatus rupit Ecclesiam , &c. The Souldiers would not break the legs of Christ , but Donatus tea●es the Church of Christ ; As long as his body hung upon the Crosse , amongst Theeves and Malefactors , it remained whole ; but when it was received by Christians it was rent , and torn into many parts and factions ; And in so doing we deal worse with the body of Christ then the Jewish Souldiers did with his Garments , which they cast lots for , but made no division of .

Vse . 2 Seeing the Church is but one , let it be all our desires and endeavours to keep it one , and entire , according as we are exhorted by the Apostle , Ephes. 4.2 , 3. Ephes. 4.2 , 3. the means in the former verse he had prescribed , with all lowlinesse and meeknesse , with long suffering , forbearing one another in love . It is by pride that contention comes ( saith Solomon ) . All ages have found this to be the Mother of Heresie and Schism : Prov. 13.10 . What bred Arrians and Donatists in antient times , but a priding themselves in their own wits ? And in these latter dayes , what is the cause of so much faction and fraction ? but Pride of spirit , men having too high a conceit of their own worth : Meeknesse and lowlinesse of spirit would help this , Rom. 12.3 , 16. Rom. 12.13 , 16. Greg. Epist. l. 11. Math. 11.30 . Gregory calls Humility Radicem pacis , the Root of peace ; Learn of me ( saith Christ ) , I am meek and lowly , and you shall have rest to your souls .

Love and Charity likewise , makes much to unity . Be kindly affectioned one to another with brotherly love , ( saith the same Apostle , Rom. 12.10 . ) : So elsewhere he often and vehemently presseth it , Rom. 12.10 . Phil. 2.2 , 2. Explained . Phil. 2.1 , 2. If there be any consolation in Christ , if any comfort of Love , if any fellowship of the spirit , if any bowels and mercy fulfil you my joy , that you be like minded , having the same love , being of one accord , and of one mind ; As if he should say , Let me not intreat you only , but adjure you , as ever you would receive any comfort in Christ , as ever you would receive any benefit by his love and your own ; if you have any sense of that spiritual communion which is between the Saints of God ; if ye have any compassion on me and the Church of God ; do you herein , make up the mea●ure of my joy , in that you be peaceable and lovingly affected each to other : can any thing be spoken more pathetically , or perswasively ? and whereto tended all this , but to the preservation of the Churches peace and unity ? And , Colos. 3.14 . Love is charged upon us , Colos. 3.14 . above all those excellent graces there mentioned .

Where love is , there is a Sympathy , a fellow-feeling of our Brethrens miseries , and a pittying of their weaknesse ; it causeth us to be alike affected as if we were in their case , Heb. 13.3 . Heb. 13.3 . And where love is , there is Symphony , a Harmony and consent in believing of holy truths , and in the worship and service of the true God as we read , Acts 4.32 . Acts 4.32 . The multitude of them that believed were of one heart , and one soul , though they were many in number , yet they were but one in soul ; and being different in quality and condition , Anima una , quoad Intellectum , per unitatem fidei : Cor unum , quoad Affectum , per unitatem Charitatis . Amb. Ser. 9. de Unit. Trin. Tom. 5. they differed not in faith and affection : They were ( saith one ) of one soul in regard of their Judgment , by the unity of faith ; they were of one heart in regard of their Affections , by union of Love , So that , as St. Ambrose telleth us this spiritual Love and unity of the Faithful far excelleth the natural Love and Unity of Brethren . That hath in it , the resemblance and similitude of the Body onely ; this declareth the Unanimity . That sometimes , is contentious ; this alwayes peaceable ; That into company refuseth a Brother , this into society admitteth a stranger . That divideth with heart burnings , things common amongst themselves ; this communicateth with chearfulnesse , things proper unto others . Thus did the Primitive Church receive her most happy beginning , from the concord of her Children . And for want of this , Cant. 1.8 . our Church ( which was the fairest amongst Women , Judg. 19.29 . being united ) is with the Levite's wife , being divided and cut asunder ( as it is at this day ) become the object of scorn and pitty .

Want we motives to stirr us up to keep the Unity of the spirit , Ephes. 4.4 , — 7. in the bond of peace ? The Apostle is not wanting , Ephes. 4.4.5 , 6. A seven fold obligation lies upon us for preserving of i● . First , The Church is but one body , ( as we said before ) and we are members of that body ; Now as in the body of man , the members ( though divers , and of divers offices ) sweetly agree : Rom. 12.5 . 1 Cor. 12.25 , 27. So should it be with the Church , the Mystical body of Christ , Rom. 12.5 . 1 Cor. 12.25 , 27. Me thinks this very consideration ( should the Apostle bring no more ) might prevaile with us , to forbear discord , and agree in one .

Livy tells us a Story , That when the Common wealth of Rome was in great danger , Decad. 1. Lib. 2. through the broyles that arose between the Commons and Nobles of that City ; The Senate sent Menenius Agrippa ( a famous Orator ) to pacify the People , who told them this Parable : The Members of the Body objected against the Stomach ; that it devoured all , and yet lay idly and sluggishly in the midst of the Body , whilst the rest of the Member , laboured full sore to feed it ; thereupon the Feet refused to carry it , the Hand to put Meat to the Mouth , the Mouth to receive it : The Stomach being empty , the Eye began to be dimn , the Hand weak , the Feet feeble , all the Members grew faint , and the Body withered ; so that at last they were all necessitated to grow friends with the Stomach , and be at one : By which Parable he quie●ed the people . And I could wish it might prevail with us : For as the health and safety of the Body depends upon the concord of the Parts , in the mutuall performance of their dutyes ; so doth the well fare of the Church , when we shew out selves to be Members one of another .

Secondly , There is one Spirit which we are all partakers of , 1 Cor. 12.13 . Ephes. 2.18 . As in the naturall body there are not divers Souls , 1 Cor. 12.13 . Eph. 2.18 . according to the diversity of Members ; but one that gives life and motion to every Member , and quickens it : so is it in the body of Christ ; and this Spirit is the Spirit of Union ; it keeps all together , which else would shatter , and fall asunder : How can such think they have this Spirit , that live in discord ? Hear what St. Jude saith of such , ver. 19. They are sensuall , Jude 19. and have not the Spirit : We need not load them with any other guilt than that . Are you not carnall ( saith the Apostle to the contentious Corinthians , 1 Cor. 3.3 . ) ? Yes you are , 1 Cor. 3.3 . Rom. 8.6 . and void of the Spirit ; and to be carnally minded is death , Rom. 8.6 .

Thirdly , One hope of our Calling ; that is , we are called unto one and and the same Inheritance , which we all hope for , where we shall live sweetly and blessedly together ; Fall not out therefore by the way ( as Joseph said to his Brethren ) . It is shame , Gen. 45.24 . and pity , to see discord , and contention , between them that must forever live together in peace and love : Indeed it is a sad sight to behold two Heirs , to be at daggers drawing , when the Inheritance cannot , nor shall be divided .

Fourthly , One Lord , which is our head Christ Jesus , whose Cognisance and Livery , is Love and Unity , John 13.35 . Joh. 13.35 . This Cognisance was so apparent in the Livery of Christians , who lived in the Primitive times , that the very Heathen knew a Christian by it : See ( said they ) how they love one another . Tertull. And see , said the Christians of them , How they bate one another . Is it not a great dishonour to our Lord , and Master , that we cast off this Livery , so that now the very Heathen may say of us , as then Christians said of them , See what differences , what discords , are amongst them ? Had we many Lords to serve , no wonder if we differed , ( for no man can serve two Masters , Mat. 6.24 . Zeph. 3.9 . much lesse many ) : but seeing we have but one Lord to obey , let us put one shoulder to his work .

Fifthly , One Faith , which is the Soul of our Souls . One , whether we understand it of the Doctrine of Faith , which is beleived , ( called , in Athanasius his Confession , the Catholique Faith of all Christians ) ; or , of the Gift of Faith , whereby we believe to Justification ; which Grace is but one and the same , in all the Elect , 2 Pet. 1.1 . 2 Pet. 1.1 . Tit. 1.4 . and therefore called the common Faith , Tit. 1.4 . for that all Beleivers do , by one and the same Faith , believe in one and the same Christ : As there is but one Church in the Faith , so but one Faith in the Church ; Una fides specie , non una numero , One Faith in nature , not one in number ; One , ratione Objecti , which is Christ , not one ratione Subjecti ; For every Believer hath his own Faith , Hab. 2.4 . Hab. 2.4 . Mar. 5.34 . And so there are as many Faiths as there are Beleivers : We may say of Faiths as of Faces , Facies non omnibus una , Non diversa tamen ; One Light , many Raies ; one Fountain , many Streams : This Faith being but one , we should therefore study to keep the unity of it , in the bond of Love ; and so compose our Affections as that we may go out with one heart , and one mind , in the profession of it : We can do nothing ( saith the Apostle ) against the truth but for the truth , 2 Cor. 13.8 . 2 Cor. 13.8 . So long as there is found agreement in fundamental truths betwixt us , and dissenting Brethren , it shall be our wisdom to silence our disputes , and leave off wranglings about matters meerly notionall , and curious . But if in case this One Faith , which was once ( for all ) given to the Saints , be resisted by gainsayers , then it is our duty to contend for it , Jude v. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as we are required , Jud. ver. 3. and conflict one after another ( as the word signifies ) .

Sixthly , One Baptism , which is the Seal of the aforesaid Faith . The Apostle indeed elsewhere speaks of Baptisms , Heb. 6.2 . Exp●ained . Heb. 6.2 . as if there were more then one ; but the Apostle there , either puts one number for another , the Plural for the Singular ( as we find it ●ometimes put ) , ( so some conceive ) ; Or because certain times were appointed for Baptism ; as Easter , and Whitsontide , ( so others ) ; or , in regard of the three Immersions that were used in Baptism , to signify the Trinity , for the party baptized was wont to be three times dipped in the water , and therefore he might call it Baptisms or dippings ; Or else by way of Allusion to the manifold washings , or Baptisms , under the Law ; and so by Baptisms is meant that Doctrine which teacheth the cessation of them , and the use of one Baptizing only instituted by Christ , and so the rest abolished : Or else it is to be understood of the Outward and Inward Washing which the Schools call Baptismum Flaminis & Fluminis , The Baptism of Water , and of the Spirit ; that Washing af Regeneration , Tit. 3.5 . and the renewing of the holy Ghost , Tit. 3.5 . The signification of both which , were taught the people in those times , that they might learn to put difference betwixt Baptism by the Minister ( which an Hypocrite may have ) ; and the Inward Baptism by the Spirit , which Christ bestoweth on his own Elect : And that they might be instructed in the nature of the Sacrament , and the signification thereof ; and withall ( it might be ) of the Baptism of suffering affliction for the Gospel , whereunto the Sacrament of Baptism obligeth . The first and the last of these Expositions are most followed , but the latter best approved : However the Apostle speaks of Baptisms , not for that men were often to be baptized ( as some would have it ) ; For as we are born once , so baptized but once : They were but once circumcised under the Law , and we are but once to be baptized in time of the Gospel , nor that Christ instituted more Baptis●s ●hen one . And this one Ba●tism , wherein we are all ba●tized with water into the Name of On● God , Fa●her , Son , and Holy Ghost , should be a strong motive unto us to live in Unity , and godly Love ; this being one use of Baptism ( amongst others ) to distinguish Christians from other Sects , 1 Cor. 12.13 . and to knit the hearts of Christians together in a holy Communion , 1 Cor. 12.13 .

Seventhly , and Lastly ▪ One God and Father of all , who above all things delighteth in the Unanimity of his Children . Mal. 2.10 . Have we not all one Father ( saith Malachy ) ? Yes , we have ; Why then dissent and jarr we ? can we think it a matter pleasing unto God ? Is it not one of those six things that God hates , Pro. 6.19 . Discord amongst Brethrens ? Prov. 6.19 . We are Brethren , both by the Father and Mother's side , and it is a shame for Brechren in nature to be separated in Affection ; so much more sinful and shameful , for those whom Grace hath joyned ; whom one heavenly Father , Faith , and Religion , hath coupled , to be be disunited , and make a breach in the Body of Christ : Gen , 13.8 . Let there be no strife between me and thee ( said Abraham to Lot ) , for we are Brethren . The very name of Brotherhood is an Argument of Unity , and hath a sweet violence to perswade ; Abraham could find no such enforcing motive to peace , as it : Moses used the like Argument to those two Hebrews that were striving together , Fall not out ( said he ) for ye are Brethren : Act. 7.26 . And when the Servants of Benhadad observed the word Brother to come from the mouth of Ahab , they hastily laid hold on it , as an excellent praeparative to the setling of those differences which were betwixt those two Princes , 1 King . 20.33 . 1 King . 20.33 . But how little doth it prevail in these daies ? We find that true which Solomon speaks ( by woful experience ) , Pro. 18.19 . A Brother offended is harder to be wonn then a strong City , and their contentions are like the Bars of a Castle , Prov. 18.19 . The War that is betwixt spiritual Brethren is almost irreconcileable ; our dissentions are like that [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] great Gulph , spoken in the Gospell , through which there is no passage of meeting . Let us be earnest with God , Luk. 16.26 . Ezek. 37.7 . that he would shew his power in the compounding of them , it is he alone that must do do it , the Wind of his Spirit must blow upon these bones before they ever come together .

To these seven Motives , used by the Apostle , tending to Unity , more might be brought , both from the good of it , and the ill or discord ; But I have been somewhat prolix already , in this Use , but the Usefulnesse thereof may excuse me ; I have out a word or two to say more , and so I shall dismiss the Point .

If the Church be but One , One entire Body made up by the Collection and Aggregation of all the Faithfull , Use 3 unto the Unity thereof ; then it must follow for our comfort , that we may claim a right one in another , to care one for another ; pray one for another , and have Christian Communion one with another , as the naturall Members of the Body have in the the Body : In all Church Ordinances , and Rites , we may claim and Interest for our Salvation ; 1 Cor. 12. 1 Cor. 3.21.22 . In the Gifts of all God's Ministers we have a Right and Title , and may , as occasion shall be offered , make use of them ; The Priviledges of the Catholique Church , the Communion of Saints , the Forgiveness of Sins , the Resurrection of the Body , and Life everlasting , all are ours ; None of us that are of the Body , ( neither Particular Persons , nor Particular Congregations ) , are to work as severall divided bodies , by themselves ; but as parts conjoyned to the whole , all of us are ( as in a shop , when one servs this Customer , another that ) to bring to the common box , and in imploying of our gifts to aim at the good of the body , for every one within the Church hath such a Relation unto , and dependance upon the Church , as parts use to have in respect of the whole ; which is full of comfort and encouragement ( being well digested ) . But enough hath been said concerning this speciall property of the Vineyard's Unity . Now briefly of the Owner 's peculiar Interest , and Propriety , therein . It is His Vineyard .

How His ? Quest. Is he the Owner and Possessor of no more but that ? and the Figg-tree mentioned thereon growing ?

The whole Earth is the Lord's and the fullnesse thereof ; the round World , Resp. Psal. 24.1 . and they that dwell therein ( saith the Psalmist , Psal. 24.1 . ) and yet in regard of the Affection that he bears unto the Church , he doth in a manner count himself owner of nothing but this .

The Church is the peculiar Inheritance of the Lord , Doct. Deu. 32.9 . Exod. 19.5.6 . Isa. 46.13 . Ezek. 7.20 . He doth more respect it that he doth all the World besides .

The Lord's Portion is his People , Jacob is the Lot of his Inheritance ( saith Moses ) , Deut 32.9 . they are his peculiar ones , Exod , 19.5.6 . His Glory , Isa. 46.13 . his Ornament , Ezek. 7.20 . His Thorne , Jer. 4.21 . His Diadem , Isa. 62.3 . Jer. 4.21 . Isa. 6.2 , 3 , 4. Reas. 1. His Hepthzibah , Isa. 62.4 . his onely delight is in her .

He hath chosen then from the rest of the World ; Onely the Lord had a delight in thy Fathers to love them , and he chose their seed after them , even you above all people , as it is this day , said Moses to Israell . Deut. 10.15 . ) The Lord hath chosen Zion , Deut. 10.15 . Ps. 132.13 , 14. 1 Pet. 2.9 . he hath desired it for his Habitation ( saith David , Psal. 132.13 , 14. ) Ye are a chosen Generation ( saith Peter , 1 Epist. 2.9 . ) God chooseth for his Love , and loves for his Choice ; they are called His by Election .

He hath purchased his Inheritance with a great price ; the whole world cost him not so much as his Church did , it was bought with blood ; not as Ahab , 1 King . 21.15 . who purchased Naboth's Vineyard , by the cruell shedding of the right owners blood and unjust robbing of the right Possessor of it ; but by giving the blood of his own Son to redeem it out of the hand of Justice , where it lay engaged , 1 Pet , 18.19 . 1 Per. 1.18.19 . 1 Pet. 2.9 . hence it is termed The people of his Purchase , 1 Pet. 2.9 . as comprehending all his gettings .

He hath entred into a League and Covenant with his Church , to become their God , and take them for his People , Hos. 2.13 . 1 Pet. 2.10 . and so he hath not with the World besides , Hos. 2.13 . 1 Pet. 2.10 . with Christ first was this Covenant of Grace and Mercy struck up on our behalf , and so with us in him .

Vse . 1 From hence , may all such take warning , as bear ill Will to Zion , that they be not too busy : The fingers of many itch to be pulling the Fence of Gods Vineyard , breaking down her Wall , robbing her Vines , yea , stubbing up both Root and Branch , &c. But let all such Boars of the Wood , and Foxes of the field , Psal. 80. Zech. 2.3 . remember that the Vineyard hath an Owner , who holds it as dear as the Apple of his Eye ; Israell is Holinesse unto the Lord , and the first fruits of his encrease , all that deavour him shall offend , evill shall come upon them ( saith the Lord , Jer. 2.3 . Jer. 2.3 . ) God will bring his Action of Spoyl and Waste against all such , ( and that is none of the cheapest Actions as some know ) he will arrest them and attaint them at the Barr of his Justice , and plead against them , and in the end all such shall know , that however his Vineyard seems to lye awhile as unregarded , yet Her Name is , Sought out , Isa. 62.12 . A City not forsaken .

Vse 2 And great comfort may from hence be raised , on the behalf of God's Church and Vineyard ; for we may rest assured that he will never forsake his people , whom he hath chosen for himself : our sins may give scope to the violence of our Adversaries , so that God may for our unthankfullnesse and unfruitfullnesse , let us lye a while , as though we were neglected , yea rejected ; he may let us out as it were , or morgage us into the hands of our enemies , who may plow upon our backs , and make long their furrows , and harrow us to purpose , but to forsake us utterly that he will not : Psal. 129.3 . Levit. 25.10 , 23 , 28. He gave a Law to his people , and establish'd it for an Ordinance to his Israel , that none should sell away the Inheritance of his Fathers , ( this , Naboth made conscience of ) and if in case he had morgaged any part of his Inheritance , and by reason of poverty he were not able to redeem it , yet at the end of fifty years if should return to him again , Levit. 25.10 , 23 , 28. And shall we think that God will part with his Vineyard , his own Inheritance for ever ? No , No , it cannot be , The ga●es of Hell shall never prevaile against it : Even so , Return O Lord of Hoasts we beseech thee , Math. 16.18 . Look down from Heaven , and visit this Vineyard which thy right hand hath planted , and the branch which thou madst strong for thy self . Psal. 80.

Vse 3 And let every true member of the Church , take notice of this prerogative of theirs , and make their claime : We are thine , ô Lord : as for the wicked thou never bearest Rule over them : No wicked man can lay claime to God in respect of this Interest . Isa. 63.19 . To the wicked saith God What hast thou to do to take my name into thy mouth , Psal. 50.16 . Psal. 50.16 . that is , to boast that I am thy God , seeing thou hatest Instruction , &c. It is not a dishonour think you to God , to be counted the God of Drunkards , Swearers , Licentious Livers ? What a God ( with a mischief ) is it that these men serve , said the Indians , beholding the cruelty of the Spaniards ; But God is not ashamed to be called the God of Believers , Heb. 11.16 . Heb. 11.16 . It is indeed a debasing of himself thus to exalt them , but God is not ashamed of it , he makes over himself to us in a special manner , so as to be ours and take us for his own ; For the Covenant of grace runs in this Tenour , I will be their God and they shall be my people , Jer. 31.33 . Jer. 31.23 . And thus will I say to them which were not my people , Thou art my people , and they shall say , Thou art my God , Hos. 2.23 . Hos. 2.23 . God challengeth us to be his , and we may challenge him to be ours , as did the Spouse in the Canticles , Chap. 2.16 , & 6 , 2. Cant. 2.16 , & 6 , 2. I am my well-beloveds , and my well-beloved is mine .

And hereof we have great cause to boast and glory , Rom. 5.11 . Psal. 18.1 , 2. . Rom. 5.11 So did David , Psal. 18.1 , 2. I will love thee O Lord my strength , The Lord is my Rock and my Fortresse and my deliverer , my God , my strength , in whom I will trust , my Buckler , the horne of my Salvation , and my high Tower . Nine several My's there are in those two verses ; The poor Christian can have no greater nor sounder ground of comfort , neither in Life , nor Death , then this that he is Gods , and God is his : All happinesse comes along with God . Psal. 119.94 . Psal. 84.11 . Psal. 5.8 . 1 Tim. 5.8 . Psal. 33.12 , & 144 , 15. Deut. 33.29 . 1 Sam. 25.16 . Dan. 4.30 . Luk. 4.8 , 9. Upon this ground we may expect Protection , so David often , I am thine , save me : Who will not defend his own ? and upon this ground we may expect Provision , and all necessary supplyes ; He is worse then an Infidel ( saith the Apostle ) that provides not for his own : This alone is enough to make a man perfectly blessed , Psal. 33.12 , & 144 , 15. Deut. 33.29 . Let Nabal ( then ) boast of his Sheep and Wine , Shall I take my bread , my water , my flesh , with a haughtinesse ; let Nebuchadnezar point to his great Pallace that he had built , and boast of the might of his Power , and the greatnesse of his Majesty : Let the Devil himself point to all the Kingdoms in the World , and say , All these are mine , yet all this is nothing to that a true Believer can say , God is mine ; It may be thou hast no money , house , friend , to call thine on earth ; yet cast thine eye upward , that Heaven , and the great God that dwelleth in that Heaven , thou mayst call thine : He is the portion of thine Inheritance , thy lines are fallen into a pleasant place , Psal. 16.5 , 6 , 7. thou hast a goodly heritage , Psal. 16.5 , 6 , 7. And so much of the Vineyard , now to the Plant.

Had a Figg-Tree planted in his Vineyard . Text. ]

The Plant here mentioned , may be considered in its Kind and Quality . For Kind generically , a Tree ; specifically a , Figg-Tree . For Quality , no wild one but planted , and that in no barren soyle , but in a Vineyard , even in the Vineyard before spoken of , a rich and fertile soyle .

Man is frequently resembled to a Tree in Scripture ; Obs. so Job 19.10 . Dan. 4.10 , 11 , 14 , 20. Isa. 44.23 . Jer. 11.19 . Ezek. 17.24 . Math. 3.10 , & 7 , 17 , 18 , 19 , & 12 , 33. The Resemblances are many ; take we notice of some .

First , In respect of Shape , A Tree hath its Root , Trunk , or Body , Boughes , Branches , and smaller twiggs issuing from thence : Man's Head is his Root , his Body answereth the Trunk or stock of a Tree , His Armes and Legs are his boughes and branches : His Fingers and Toes the smaller twiggs , Onely here is the difference , Man is Arbor inv●rsa , 2 Tree turned upside down , Arist. Plat. Scalig. ( saith the Philosopher ) . For the Root or Head of a Tree standeth on the Earth , and extendeth i● self towards Heaven in the stock , boughs , and branches of it ; But man , ( this Mystical Tree ) hath his Head upwards , as his Root ; and his Branches and Boughs grow downward to the Earth : to teach us ( saith one ) whence we have our sap , moysture , and nourishment , not from the earth below , as the Tree hath ( which was Esau's blessing , Gen. 27.28 , 39. ) but from the dew of Heaven , which was the blessing of Jacob , Gen. 27.28 , 39.

Secondly , In respect of Growth , there is some good Resemblance . A Tree is first tender in the twigg , them stiff in the stock ; and lastly , withered and doating in the age of it . So man , in his Child-hood and Infancy is flexible , easily enclining to vertue or vice , Prov. 22.6 . as he is taught and instructed : like wax he is apt to receive any impression that shall be put upon him , and ( as Pliny speaketh of the Firr-Tree ) the nearer it is to the Root , the more smooth it is , and lesse knotty : So the nearer man is to Infancy and Childhood , the less sinful , and freest from vitious courses ; but when he once comes to be stiffened , and confirmed in the strength of his stock , by man-age , then he waxeth more tough and violent in his courses , 2 King . 12.14 . 2 Chron. 24.17 . ( as did Rehoboam and Joash ) : the elder we grow , usually the worse we are . Adam was worse in his breeches then he was before ; so is it with his sinful posterity .

And as man growes thus in his youth , so he is drooping in his age . Let him be as strong as the Oake , as tall as the Cedar ; as strait as the Pine-Tree , as green and flourishing as the Lawrel or Bay-Tree ; when age s●iseth on him , his strength is wenkened , his talln●sse ●b●●● , his ●tr●itn●ss●●●ooked , his greennesse withered . When Isaac waxed old , his fight waxed dim ; when David waxed old , Gen. 27.1 . 1 King . 1.1 . 2 Sam. 19.34 . Eccless . 12.2 , — 7. his naturall heat decayed ; when Barzillah waxed old , his senses failed , and he became unserviceable . In old age , the Keepers of the house wax feeble , the P●llars of the house faint , as Solomon excellently sets it forth , Eccles. 12.2 , — 7. At hi jam mortui sunt ( said Milo , looking upon his Armes when he saw the young Champions striving for masteries ) .

Thirdly , There are several sorts and kinds of Trees ; some greater then other , and some taller ; some straiter , some broader ; some younger , some elder ; some barren , some fruitful ; so is it amongst Men : All are not of the same same Rank and Quasity , some are of high degree , other low , Psal. 62.9 . Jam. 1.9 . Psal. 62.9 . Some exalted , others brought down : Saul was a tall Tree , higher then others by the head and shoulders . 1 Sam. 10.23 . Luke 19.3 . 2 Sam. 14.25 . 2 Sam. 4.4 Zacheus was a low Tree , lower then the people by head and shoulders ; Absolom was a goodly green strait Tree , none in Israel to be compared with him for beauty ; Mephibosheth was a tree lame and crooked from his Childhood , by a fall that he god out of his Nurse's arms : Some are fruitful , others unfruitful : Of which more hereafter .

Fourthly , In respect of Outward State and Condition the Resemblance holds . High Trees are subject to greatest dangers , being exposed to the violence of the winds , blasts of Lightning , the dints of Thunderbolts , and usually the higher the lesse fruitful : Low Trees are subject to the browzing of Beasts , trampling down with feet , and twenty other Annoyances ; The Tree of a middle Stature is usually safest , and beareth the best fruit . Thus it is with Man : Those in high place lye open to the winds of alteration , to the lightnings of Dysasters , 2 Sam. 1.19 . to the thunderings of envy and malice ; How are the mighty overthrown ( said David in his Epitaph for Saul . ) Oh! how are they fallen ? how often are they split with the weight and greatnesse of their own boughes ? Psal. 123.4 . Psal. 10.9 . Prov. 19.4 , 7 , & 22 , 22. Isa. 3.25 . Those of low estare are trampled upon and scorned , their souls are exceedingly filled with the scorning of those that are at ease , and with the contempt of the proud ; where the hedge is lowest , every one will be trampling over . Who more wronged than the Widdow and Fatherless ? The mean estate hath alwayes bin found to be the best and safest ; such are beneath envy , and above scorn . This , Agur preferrs to either extream , Prov. 30.8 . and of this Rank are those poor that receive the Gospel , Prov. 30.8 . Math. 11.5 . 1 Cor. 1.26 . or were Gospel lized , Math. 11.5 . So , 1 Cor. 1.26 . Not many wise men according to the flesh , not many mighty , not may noble are called , but those of lower rank and quality , yet not of the lowest ; for experience makes it good , that those who are of the lowest rank of all , are most graceless .

Fifthly , Trees are not without their diseases , as Pliny sheweth , not is man without his ; Plin. lib. 17. c. 24. The same Author tells us that , to that time , 300 several diseases were discovered , which man was subject unto : ( some Philosophers say 2000 , and that there is 200 , to which the very eye of man is incident ) . Sure I am , there is no Tree subject to so many diseases as the body of man is : Besides those two worms which lye at his Root , Day and Night , which will kill the Tree in the end , and be the destruction of it .

Lastly , In respect of the Vse , Man may be resembled unto a Tree ; some Trees are for building , others for burning , being once felled : So it is with all mankind , being felled by death ; some are for the building up of that house which is not made with hands , 2 Cor. 5.1 . Heb. 6.8 . 2 Cor. 5.1 . others for fewel in Hell , their end is to be burned , Heb. 6.8 . Other Resemblances we might acquaint you with , but I must observe measure ; Let not this that hath bin said be passed over without some usefull Application .

We read , Mark 8.24 . that when the Blind-man began to recover his sight , Use . Mark 8.24 . Explained . he saw men walking like trees , that is , ( saith Beda ) he saw the formes of men , but by reason of the dimnesse of his sight , he could not discern any lineaments of their bodies ; As if he should say , I see a weak and confused glimmering of men , which seemeth to me rather trees then men .

This ( say some ) is not without a Mystery : such is man's blindnesse , that we look no otherwise upon men , then we use to do upon trees : This man we commend for his strength , another for his stature , a third for his spreading branches ; and thereupon saith Chrysostome , Chrys. Hom. in Psal. 150. if thou seest a goodly tall man do not admire him , for trees also are of a great tallnesse ; and if thou seest a man great in wordly estate , do not gaze upon him , it is but worldly greatnesse that is in him : But I may safely say , that he is blinder then that blind man , who doth not see himself ( in some sense , ) and others likewise , walking like trees on Earth . Thou art now tall and high , in a prosperous state and condition , green and flourishing ; be not secure , thou knowest not how soon thy top may be taken off , thy goodly branches shred and lopped , thy trunk and body felled by the Axe of Death ( which it may be some long for , that they may gather some of the chips that flye from thee at that time ) . Art thou of a low condition , and mean rank , yet thou art a Tree and must prepare for Winter stormes and alterations : No man continueth at one stay , in the midst of Life we are in Death : many of those violent storms which taller trees do meet withall , thou mayst escape ; but all thou canst not , whilst thou hast thy growing and abiding on the Earth : Man that is born of a Woman , Job 14.1 . hath but a short time to live , and is full of trouble .

Thou hast now the favour of Great of men , Princes and Potentates of the World , in whom thou trustest , under whose shadow thou refresh●st thy self , and in whose boughes thou buildest thy nest ; yet remember these are but Trees , their leaves will fade , and they themselves must give way to the stroak of Death , and what becomes then of all the Birds Nests that were built in their Branches ? Dan. 4.14 . Dan. 4.14 . And this is the very Argument that David bringeth to disswade from trusting to Worldly greatnesse , their breath departeth , and they returning to their Earth , all their thoughts perish : It may be , Psal. 146.3 , 4. thoughts they had of doing thee good , but all comes to nothing , they dye with them .

In short , remember what you read , Jonah 4.6 . Jonah 4.6 . God by his power and providence , raised on the sudden a little tree out of the ground , in the shadow whereof Jonah took exceeding delight and pleasure , for that with the leaves thereof he was defended from the scorching heat of the Sun ; but the joy he took therein lasted not long , for by the morrow-morning , the next day , the life of that green plant was destroyed by a little gnawing worme , so that it proved dry and withered , and his de ightful shadow vanished . Abbot on Jon. Lect. 48. What kind of Tree that was we will not dispute ? It hath bin done by some Learned Expositors to good purpose , albeit , as one of them saith , unlesse there be some second Adam , King . on Jon. Lect. 45. to speak his mind , or another Solomon who was able to speak of the Trees , from the Cedar to the Hysop the controversie will not be ended : ( Be it what it was ) I onely allude unto it . There is no man but hath his tree , or gourd ; something in the shadow whereof he solaceth himself , as Ahsuerus did in his Princes and Servants , Esth. 1.3 , 4. Dan. 4.30 . Isa. 39.2 . Luke 12.18 . and the riches of his glorious Kingdom . Nebuchadnezar in his goodly Buildings ; Hezekiah in his silver , and gold , and spices , in the house of his Armour and Treasuries : The rich fool ( mentioned in the Gospel ) in his great Crops and spacious Barn●s ; But they forget the worme , some messenger of the Lord of other ; either sicknesse , or bands , or death , which will smite this Tree , and give it a mortal stroak , as if a workman had come with his Axe to fell it , and lay it on the ground . In that Tree or Ivie ( saith a very Learned Divine , Dr. John White senat the Spittle . speaking to rich men ) behold all your State , or Riches ; Let the greatnesse and pleasure of your mind be the greennesse of it ; Let the encrease of your wealth be compared to the growing of it ; Let your Tenants , and Children , and Followers , be the leaves of it ; Let your peace and contentment that you take there , be as the shadow : but then again , remember the withering of this Tree ; the worme that bites it , is death , the fading of it , is the decay of your estates , when you shall be spoyled of all you took pleasure in : The winde that smote Jonahs his head , is the misfortune that may blow upon you ; and his grief is the sudden astonishment of mind that shall take you , when all this comes : The like may be said of all other worldly delights , Job 24.20 . which are but the shadow of that Tree which shall be broken , or blasted : Thus much in the general , as it was a Tree : let us now take a more particular notice what kind of Tree it was , and of what quality . Fox Kind it was ,

A Figg-Tree . Text. ]

It was no ordinary nor trivial Tree , but of a noble and generous kind ( called upon by other Trees to be King over them ) and brought forth sweet and delicious fruit , Judg. 9.10 . Judg. 9.10 . By which Figg-Tree the Jewish Synagogue is especially meant , and to them in a more strict sense it is to be applyed , but Communiratione , in a general consideration , every Christian Congregation , yea , every individuall person of such a Congregation is intended , as being concerned there in .

Why a Figg-tree should be mentioned , rather then any other Tree , some Reasons may be rendred , as this in generall ; The Figg-tree was very common in Judea , Mald. in loc. and frequently planted in their Vineyards , for that the Vine delighteth much in its neighbourhood and shade ; and thence is it that we so frequently find them joyned together in the Scripture , Dent. 8.8 . 1 King . 4.25 . Psal. 105.33 . Joel . 1.7 . & 2.22 . Amos 4.9 . Hag. 1.19 .

More particularly , In reference to the Synagague of the Jews , and that State ; The Figg-tree , above other Trees , did best set forth their condition . The Figg-tree is a succulent Plant full of leavs and luxuriant Branches ; so did that Nation come out , Rarrard . in loc. and spend its sapp in outward Observations and Ceremonies , contenting it self with the fair leavs of outward profession , crying out , The Temple of the Lord , the Temple of the Lord , Jer. 7.4 . Isa. 29.13 . Mat. 15.9 . drawing near with their Lips when their Hearts were farr off .

Again , The Figg-tree is the first that buddeth , but the last whose fruit is ripe ; The Jews budded long before the Gentiles , Rom. 11.25 , 26. ( and it is to be prayed for , that the time of their ripe fruit may be hastned ) ; but the fullnesse of the Gentiles must come in , before their ripening can be expected , as the Apostle shews , Rom. 11.25 , 26. As yet there is an emptinesse amongst the Gentiles , both in regard of number , Parr his Comment on Rom. 11.15 . and in respect of Grace ( which last emptinesse is a very great impediment to the calling of the Jews ) : but when fulnesse of the one , shall be come in , and the number of converted Gentiles made up ( which assuredly shall be ) , then shall follow a generall conversion of the other ; the whole body of the Jews in geneaall , ( albeit nor every severall and singular person ) shall be received to grace and salvation . This is a Mystery , and of us not sufficiently understood : how and when these things shall be , God only knows ( saith Origen ) let that satisfy ; onely let all further their ripening , by earnest prayers and speedy repentance , for those Sins which have been hitherto Barrs and Obstacles to hinder it .

In Reference to the Christian Church , under the New Testament , the Figg tree is named in respect of sundry properties , wherein it doth hold resemblance .

First , The Figg-tree is full of sapp and moisture , it is the most juicefull of any tree , the Root of it doth abundantly feed it ; Is 2.53 . so doth Christ his Church , he is the Root of it , and on the Root depends the firm standing thereof , and the life of every branch ; from this Root we have our radicall moisture , from his fullnesse we derive Grace , Ephes. 1. ● , 23. Col. 1.19 . & 2 3 , 9. John 1.16 . Psal. 1.3 . Jer. 17 , 8. and Grace for Grace , John 1.16 . ( or Grace upon Grace ) , that is , a daily encrease of Graces , one after another ; thence it is , that our leavs shall not wither , but alwaies remain green ; we shall not see when heat commeth ; nor be carefull in the year of drought , neither shall cease from yielding fruit , Jer. 17.8 .

Secondly , The Figg-tree is fruitfull above other Trees ; It hath fruit one under another , insomuch that one Figg thrusts off another , through its abundance : The Aegyptian Figg-tree ( saith Solinus ) bears fruit seven times in a year , pull off one Figg , and another breaks forth in the place thereof , very shortly after ; So fruitfull is the Church of God , and every sound Member of it , they are filled with the fru●ts of righteousnesses , Philip. 1.11 . ever bearing , Phil. 1.11 . James 3.7 . being full of Mercy and good fruits , James 3.7 . they are fruitfull all over , as one said of Nehemiah , in that he never rested from doing good to his people .

Thirdly , The Fruit of the Figg-tree is a most delicious fruit : Shall I leave my sweetnesse said the Figg-tree , Judg. 9.11 . Judg. 9 11 ? And such is the fruit of every good Christian , acceptable and pleasing both to God and man : What the Apostle speaks of the work of Charity , Phil. 4.8 . Heb. 13.16 . Philip. 4.8 . Heb. 13.16 . may be said of every other Gift and Grace , it is an odour of a sweet smell , a sacrifice acceptable and pleasing unto God ; we are a sweet Savour unto God ( saith the Apostle ) . 2 Cor. 2.15 . Cant 6.2 . The fruits of our Graces are God's dainties , Cant. 6.2 .

Fourthly , Mat. 24.32 Psa. 110.3 . Gal. 1.16 . 2 Cor. 8.10 & 9.2 . The Figg-Tree is forward in putting forth it foretells a Summer as our Saviour shews , Math. 24.32 . Gods people are a willing People , Psal. 110.3 . Forward to every good work , that God requires to be done . Gal. 1.16 . 2 Cor. 8.10 . & 9.2 . even in this sense the godly may be said to be Primitiae Dei , the first fruits of God ; Jam. 1.18 . And this their forwardnesse promiseth a Summer ; it brings a blessing upon a Nation .

Fifthly , The Figg-Tree makes not so glorious a shew as do other Trees , it nei●her blooms nor blossoms and yet bears abundantly : so is it with the sound Christian , he makes not that shew that the Hypocrite doth , but he is more fruitful , Mat. 6.3 , 4 , 6. Luk. 18.11 , 12.13 , 14. Mat. 6.3 , 4 , 6. Luk. 18.11 , 12 , 13 , 14. The Harlot exceeds the chast Matron in gawdy Attire , as the Church of Rome doth ours .

Sixthly , The Figg-tree best bears the brunt of Winter storms , and is freest from Summer's thunder ( saith Pliny ) that never strikes it : Sure it is , that the godly Christian is best armed for hard weather , and best enabled to go through variety of conditions , Phil. 4.12 , 13. Phil. 4.12 , 13. Nor do the Thunderbolts of an angry God ever strike him : that Thunder and Lighting which comes from the Throne comes through the Rainbow , the Covenant of Grace and Mercy , before ever they come at him , Rev. 4.5 . Revel. 4.5 .

Seventhly , Amongst all Trees there is none whose Leaf doth so much resemble the Hand of a man as doth the Figg-tree's : The Leaf of the Asp resembles the Tongue , but the Leaf of the Figg-tree , Man's Hand . Christianity sers us to work , it stands not in a verbal Profession , but in action , Mat. 21.28 . Joh. 13.17 . Jam 1.22 . Mat. 21.28 . John 13. 17. Jam. 1.22 .

Lastly , ( For I will not presse the Resemblance too farr ) ; The Figg-tree hath such a vertue in it , saith Plutarch , Plut. Symp. lib. 6. that if a wild Bull be tyed unto it , for a small time , it will become tame and tractable , albeit it were never so fierce and fell before ; In this a Christian is like a Figg-tree ; if he cannot tame the fierce nature of another , ( which notwithstanding he sometimes doth , by his presence and pious life ) , yet he can tame himself , and , through the power of God's blessed Spirit , subdue the unruly passions of his Soul ; of angry and revengefull he becomes meek and gentle , &c. and such was foretold should be the fruits of Christs Kingdom under the Gospel , Isa. 11.6 , 10. Isa. 11.6 , 7 , 8 , 9. I shall carry the Resemblance no farther , that which hath been said is enough to shew the fitnesse of the Resemblance , and why the Christian should be likened to a Figg Tree above all other Trees .

In that the Jewish Synagogue of old , and every Christian Congregation now , is Resembled to a Figg-Tree , and not to the strong Oake , tall Elme , smooth Ash , or any other fruitless Tree , it may teach us that ,

Those Trees wherewith God furnisheth his Vineyard , are of a fruitfull kind , No barren , but bearing Trees are for his use and service . Doct.

A Christian , saith Bernard , of all Creatures is resembled to a Lamb , of all Birds to a Dove , of all Flowers to a Rose and Lyllie , and of all Trees to a Vine and Figg-Tree . Indeed we shall seldome or never read in Scripture , that the Church or any lively member of it , is compared to any other Tree then those that are of a Fruitful kind . He shall be like a Tree planted by the Rivers of water ( saith David ) which bringeth forth fruit in due season , Psal. 1.3 . Psal. 52.8 . Psal. 92.12 . Jer. 11.16 , & 17 , 8. Ezek. 47.12 . John 15.1 , 2. Psal. 1.3 , I am like a green Olive tree in the house of God , saith the same Prophet , speaking of himself , Psal. 52.8 . and such as are Righteous he resembles to the Palm or Date tree , and to the Cedars in Lebanon , Psal. 92.12 . which Pliny tells us are very fruitful : So , Jer. 11.16 , & 17 , 8. Ezek. 47.12 . John 15.1 , 2.

The Arke of Noah was a type and figure of the Church , and it was not without a Mystery that God commanded Noah to make it , Gen. 6.14 . not of unfruitful but fruitful Trees , of Gopher wood , which some conceive to be the Turpentine Tree , which bears a berry . Others , the most excellent kind of Cedar ; And so that other Ark which was a Testimony of his presence , must be made of Shittim wood , Exod. 25.10 . which Vatablus and Junius understood to be the fruitfullest amongst all Cedars : Trees of an unfruitful kind are not for God's house and building . Let not this Observation passe without some profitable Use .

The Heathens of old were Idolatrous , Vse . in multiplying gods to themselves , even to the number of thirty thousand , ( saith Hesiod ) whatever they best liked , that they created a god , and so of whatever they most feared ; Of a Clap of Thunder they made a Jupiter , of a Tempest at Sea they made a Neptune , of an Earth-quake they made a Pluto , &c. And to these their created gods , they erected Temples , Altars , and consecrated the goodlyest , and fairest Trees that they met withall : which antient practise of dedicating this , and that kind of Tree , to several gods as proper and peculiar to them , was alwayes observed , ( saith Pliny ) and yet remaineth to this day : Plin. Lib. 12. c. 1. Thence Lucian took occasion to deride the practise of those times , feigning their Idol-gods to sit in Parliament , and every one making choyce of that Tree which he most fancied ; Jupiter makes choyce of the Oake for its strength , Apollo of the Bay Tree for its greenness , Neptune of the Poplar for its length , Juno of the Eglantine for its sweetnesse , Venus of the Myrtle Tree for its beauty . Minerva sitting by , demanded of her Father Jupiter , what might be the reason , that seeing there were so many fruitful Trees , they all made choyce of those Trees which were fruitlesse ; he answered her , Ne videamur fructu honorē vendere , that we may not be thought to chaffer our honour away for fruit ; well , said Minerva , do you what you please , I , for my part , make choyce of the Olive for its fattnesse and fruitfulnesse ; All commended her choyce , and were ashamed at their own folly . This you 'l say is but a fiction ; and it is no other , but it discovered the folly of men of that generation , and so it may do of ours : In elections and choyces , fruitful Trees are least of all regarded . The Ambitious he seeks after unprofitable honour , high place , Rule and Government , and would be advanced above the rest of his Brethren , he affects the Cypresse for its tallnesse ( A Tree that great men much esteem of , and nourish in their walkes , but it is hardly made to grow ) ; and when it is come up , the fruit is good for nothing , the Leavs of it are bitter , Plin. Lib. 16. c. 33. the Scent strong , neither is the shade thereof wholesome . The young Gallant is for the double-coloured Poplar , all for forme and complement : Oh! there is much of a Gentleman in that , the leaves of this Tree are soft , and full of down , which soon flyes away like the down of the Thistle into the Aire , this Tree is an Emblem of Dissimulation ; The flattering Courtier likes well the clasping Ivie , which yet is an enemy to all Trees and Plants , it undermineth walls , and is good onely to harbour Serpents , and venomous Creatures ; insomuch that Pliny wonders it should be honoured by any , or counted of any worth ; and yet Heathen Emperours have used to make them Garlands of it , and weare them on their Heads : Rehoboam too much affected these Ivie codds , 1 King . 12.8 . 1 King . 12.8 . And it is the fault of greatnesse . The covetous worlding preferrs the Ash to all other Trees , he loves to bear the Keyes , and delight in being the Jaylor of his wealth . The Body and bulk of this Tree is hard and tough , and the leaves unwholesome to any Beast that doth not chew the cudd : Plin. Lib. 16. c. 13. In short , some choose for beauty , some for sweetnesse , some for greatnesse , some for greennesse ; but where is He or She that makes Minerva's choyce , to choose for fruitfulnesse ? As Samuel said of the Sons of Ishai ( one having a goodly stature , another a goodly countenance ) Surely now the Lord's annointed is before me ; 1 Sam. 16.6 . So we think of these goodly and tall Trees , ( but fruitlesse in grace ) if Honour comes , Wealth comes , Beauty comes , &c. This is the anoynted of the Lord , this must be he . Vers. 7. But God seeth not as man seeth ; man looketh on the outward appearance , but the Lord looketh on the heart , as was told Samuel .

And seeing ( as we have heard in the former Doctrine ) we are all of us ( one and other ) Trees , Use 2 either fruitful or fruitlesse , it concerns us nearly to see that we be of a bearing kind . Trees that are not for fruit , will be for fire , ( as hereafter in due place God assisting you shall hear ) . Thou mayst be a tall Elme , a sturdy Oake , a fast-growing Willow , a sappie Sycamore , and be suffered to grow in the Fields and Forrests , B. B. Hall . in the Ditches and Hedgtows of the World ; you may spread far , and shoot up fast ; shade well , and shew fair : but if you be barren , and not of a fruitful kind , you are not for the Vineyard of the Lord ; there growes none but Vines , and Figg-Trees ; Olives , and Pomegranates .

But are not all that come from the Loynes of Adam , Object . of a fruitful kind and apt to bear ?

They are so : Resp. But man is to be considered in a three-fold estate , 1. In the state of his Integrity , 2. of Corruption , 3. of Restauration .

The former is that estate wherein he was at first created , after the Image of God ; in which estate he was perfectly happy , and had ability to do whatsoever his Creatour should require of him , and might be compared to those Trees of Paradise , richly loaden at their first creation ; alwayes bearing fruit , fresh , and ripe : and in that respect our blessed Saviour might curse that Figg-Tree which stood in the way fruitlesse , Mark 11.13 . albeit the Text sayth , the time of Figgs was not yet , for that came through the sin of man , had he stood in his Integrity . Figgs would have bin upon it : but from this happy estate man soon fell .

And now consider man as fallen in Adam , and so he is a Figg-Tree still , but a wild one , Look upon him Philosophically , in genere Entis , in respect of his natural endowments and abilities , as he is a reasonable Creature , hath an Immortal soul , endowed with Noble faculties of Understanding , Will , Memory , Conscience , &c. and is capable of Divine Objects , and hath a Body which is a fit Instrument for his soul to act by ; Thus he stands yet as a Figg-Tree , and is of a bearing kind , for without these natural abilities , he were not capable of grace ; were he a Stone or Logg , and wanted Reason , he were not to be wrought upon : What Philosophy often saith , Nihil in Intellectu quod non prius in 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 trans●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 ingraf●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 , and unjust practises ? But I will strike no longe● on this sad string , we pass from the Figg-Tree's Plantation to its situation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

In his Vineyard ] .

That the Church is the Vineyard you have heard before ; Text. and in what respects it is so compa●ed , here you see .

The Church is Gods Nursery . Doct. That is the onely soyle for his plants to thrive in .

The Righteous shall flourish like a Palme Teee , Psal. 92.12 , 13. 1 Tim. 3.15 . Psal. 132.13 , 14. Psal. 84.20 . Cant. 4.13 . John 10.16 . Rom. 11.25 . Acts 2.47 . Math. 13. Aug. Serm. 137. de Temp. Reas . and shall spread like a Cedar in Lebanon ; such as be planted in the house of the Lord , shall flourish in the Courts of our God , ( saith David , Psal. 92.12 , 13. ) The Church is Gods house , 1 Tim. 3.15 . there he delighte to dwell , and there his exercises are observed , there are his Courts , and that is the soyle , the Orchard of his delight for his plants to flourish in , and that not for a time onely , but for ever : This is that Sheepfold into which the elect Gentiles were to be brought out of the wast Deserts of the World , upon their conversion to Christ , John 10.16 . The fulness of them are to come in thither , Rom. 11.25 . and such as God will have saved , he daily adds unto his Church , Acts 2.47 . And in this respect is the Church Militant here on Earth , often compared to the Kingdome of Heaven , for that it is the inlett into it . Per portam Ecclesiae intramus in portam Paradiss , ( saith Austin ) .

The fruitfulness of any plant is improved principally by four helps . First , The fecundity of the soyle whereon it growes . 2ly , The Kindly heat of the Sun , chearing it up with his influence . 3ly , The contribution of the Clouds towards it , with their dews and showrs . 4ly , God's blessing ; without which , all the other are as nothing . All these requisites are in the Church , whereof the plants therein growing , partake in an ample manner .

The soyle it self is fat and fruitful . Cant. 8.11 . Solomon had a Vineyard at Baal-Hamon , which he let out unto Keepers , Cant. 8.11 . by which Vineyard ( Mystically ) the Vniversal Church is to be understood . Christ is the Solomon that owns it ; The site of it at Baal hamon , that is , in a very fertile and fruitful place ( what place soever it was ) that was able by the heat of the Sun to bring forth store of wine , Dominus multitudinis . and a multitude of grapes unto the Owner : Isaiah terms it Cornis filius Olei , an horn of the Son of Oyl , Chap. 5.1 . Isa. 5.1 . Now by horn , the Hebrews understand strength and heighth ; and by Oyl , plenty and fatnesse : we render the words in our translation , A very fruitful Hill , A Hill preferred to all Hills , Isa. 2.2 . Psal. 68.15 , 16. Deut. 32.14 , 15. Ezek. 39.28 . Amos. 4.1 . Isa. 25.6 . Isa. 2.2 . The high hills of Bashan were not to be compared with it , Psal. 68.15 , 16. Bashan , was a very fat and fruitful mountain , the cattle that fed upon it were very fat and strong ; but neither Bashan nor any other mountain on the Earth is comparable to mount Zion for fatnesse ; albeit they leap and insult proudly , of their outward pomp and glory . In this mountaine ( saith Isaiah ) shall the Lord of Hoasts make unto all people a feast of fat things , a feast of wine on the Lees , of fat things full of marrow , of wines on the Lees , well refined , Isa. 25.6 . Needs much that be a fruitful Soyl that affoards such a Crop .

Secondly , Semper in sole sita est Sylicius . Mal. 4.2 . Explained . The Sun doth alwayes shine upon it ( as was said of Rhodes ) . To you that fear my name ( saith God ) the Sun of Righteousnesse shall arise with healing under his wings , &c. Mal. 4.2 . The beams of the Sun may be aptly resembled unto wings ; because thereby the Sun doth stretch forth , and extend it self to the nourishing , fructifying , and quickening of all things ; Now look as the light of the two first dayes was collected and placed in the body of the Sun , and so carryed about the World for the cherishing of things that are under it ; so hath God collected , and placed all spirituall light in his Son , John 5.21 . Psal. 119.50 , 93. John 6.63 . 1 Cor. 15.45 . Math. 23.37 . Psal. 84.11 . Psal. 17.8 , & 36 , 7 , & 57 , 1. Cant. 2.3 . Isa. 4.6 . and from him it is conveyed unto the Church which is quickned by his word and spirit , as by a double beam that comes from him , or ( to keep to the Metaphor used by the Prophets ) which are his wings , under which his Church is both brooded and protected , Math. 23.37 . So , Psal. 84.11 . The Lord is both Sun and Shield ; Look what the Sun is to the World , the same is God to his Church ; And where shines this Sun , but in the Church ? That is the Goshen , where this light is ; and in the Ministry especially , it displayeth its beames . And as he is a Sun , so a Shield to shadow us and defend us against all stormes and tempests , that may annoy us , Psal. 17.8 , & 36 , 7 , & 57 , 1. Cant. 2.3 . Isa. 4.8 .

Thirdly , This soyle is a well-watered soyle , Ezek. 47.1 , — 13. Ezek. 47.1 , — 13. What are these waters that run from under the threshold of the Sanctuary , but the graces of Gods spirit , and the sacred Scriptures ? these are those streames which run through this Eden , Psal. 46.4 . and make glad the City of God ; they cause admirable fruitfulness , insomuch , that on both sides of the River shall grow all kind of fruitful Trees , whose leaf shall not fade , nor fruit faile , Jer. 17.8 . Psal. 1.3 . Deut. 32.2 . Jer. 17.8 . Psal. 1.3 . The bigg-belly'd Clouds distill their showrs on this Earth , Deut. 32.2 . their dew falls on this mount Hermon , which furthereth her fruitfulness .

Lastly , whereas Paul's planting , and Apolloe's watering is nothing , without God's blessing , A blessing is promised , 1 Cor. 3.6 , 7. Psal. 133.9 . yea commanded to come out of Zion , Psal. 133. ult. that is , to fall upon the heads of those that are members of the Church : With abundance of blessings will he bless his Church and People , both for this present , and future life . And that we may not think this promise was peculiar to the Temple , or Tabernacle , or place of God's Ceremonial worship , ( which had indeed some priviledges above our Temples ) you shall find that it is spoken , of all places where God is worshipped : In all places ( saith God ) where I record my name , I will come unto thee , Exod. 20.24 . Math. 18.20 . and I will blesse thee , Exod. 20.24 . And lest we might conceive , that it was a promise made onely to the Jewish Church , under the old Testament , and nothing belonging to us who live under the Gospel ; Christ hath assured us , that where two or three are gathered together in his Name , that is , to worship him sincerely , there will He be in the midst of them , Math. 18.20 . there he will meet them with a blessing . In all these respects it appears that the Church of God is the onely soyl for plants to thrive in .

And being so , Have we not great cause to blesse God , Vse . for that the lot of our Inheritance is fallen in so good a soyle ? and to sing with David , The Lines are fallen unto me in pleasant places , Psal. 16.6 . yea , I have a goodly heritage ? This was that One thing which he did with so much earnestne●s desire of God , Psal. 27.4 . that he might dwell in God's house for ever , Psal. 24.4 . The happinesse of such , as have that priviledge , he doth highly magnifie and set forth . Psal. 24.4 . Psal. 84.4 , 10. Psal. 84.4 . preferring a door-keeper's place in Gods house to all worldly pomp and dignity , out of the bounds of the Church , vers. 10. It was not for nothing , Gen. 9.27 . that when Noah blest his Son Japhet for his filial affection , and goodness , in covering his nakedness , he prayed onely that God would perswade Japhet to dwell in the Tents of Sem , for in desiring that , he desired the salvation of him and his posterity . Out of the Church there is no salvation ( ordinarily ) to be had , but salvation is in it . The Tree of Life grew no where , but in the midst of Paradise : Nor is Christ to be found , nor life eternal to be had other where , than in the true Catholique Church of Christ : His promises are only made unto his Church ; His Covenants only drawn up betwixt Him and the Church ; to be out of the Church , is , to be without the Promise , Eph. 2.12 . without the Covenant , without Christ , without God in the World ; and , without these , without happinesse , without Salvation .

But the Papists say , that they are the Catholique Church , and that all others being out of their Church and communion , Object . must needs perish eternally . Schismatiques and Seperatists , they say , that the true Church is amongst them , and them only , and that all other are but limbs of Antichrist , false Churches , and not the true one .

Indeed the Church of Christ ( whereof we confidently averr that we are members ) is crucified ( as Christ the head thereof ) betwixt two Theeves , Resp. Papists on the one hand , and Schismatiques on the other ; and it stands us much upon , and is of great concernment , that we be able to justifie our standing ; and that we are indeed the true Church of God , and that this is the true grace of God wherein we stand . 1 Pet. 5.12 .

The safest , and onely infallible way , to find out the true Church is by the Scriptures , as Austin shews , The question is , saith he , Aug. de unit . Eccl. c. 2. ( speaking of the Donatists , who held their heretical and particular faction to be the true Catholique Church ) ( as the Papists at this day do theirs ) Where the Church should be ; What then shall we do , shall we seek it in our own words , or in the words of our Lord Jesus ? In my Judgment , we ought rather to seek the Church in his own words , for tha● He is the truth , and knowes his own body .

Now we read , John 4.22 . in that conference that was betwixt Christ and the Woman of Samaria , John 4.22 . that our blessed Saviour thus determines that Question , which was betwixt the Jews and the Samaritans , viz. Which was the true Church of the two , and who had the true worship ; Ye worship ye know not what ( saith Christ ) , we know what we worship , for salvation is of the Jews ; The reason that He brings to prove the Jewish worship , true , was this , They had the word of God amongst them , the doctrine of salvation giving them direction how to worship God savingly ; and that by salvation there is meant the word of God , and the Ministery thereof appears , in that it was the chief Prerogative which the Jew had above others , as appears , Psal. 147.19 , Psal. 147.19 , 20. Rom. 3 2. 20. Rom. 3.2 . ( and so is mentioned there by our Saviour ) besides , it was that , whereby the Jews knew how to worship God aright , ( else there had bin no consequence in this Reason , We worship that we know , for salvation is of the Jews ) . And Lastly , The salvation spoken of is that , which was to be derived from them to Gods people , of all Nations , the very same in effect with that of the Prophet Isaiah , Chap. 2.3 . Isa. 2.3 . The Law shall go from Zion , and the word of the Lord from Jerusalem , before Christ's coming in the flesh ; the Jews were the onely Church , and all that professed the true Religion of God , Est. 8.7 . Rom. 9.4 . Math. 15.24 . Luke 24.47 . Acts 11.19 . Rom. 1.16 . Acts 2.41.44 . Rom. 15.26 , & 11 , 24. received it from them , and joyned themselves unto them ; for to them pertained the giving of the Law , Rom. 9.4 . After Christ's coming in the flesh , the Gospel was first Preached unto them , Math. 15.24 . Luke 24.47 . Acts 11.19 . And though many rejected the word , yet many amongst them were the first that embraced it , Rom. 1.16 . Acts 2.41.44 . And all Churches of the Gentiles gave special honour and respect unto the Church of the Jews , as to their Mother Church , Rom. 15.26 . and were grafted into that stock , Rom. 11.24 . So then we cannot doubt but , by Salvation , in that place the Doctrine and means of salvation must be meant , as it is in other places of Scripture , Heb. 2.5 . And from hence it is evident , Heb. 2.5 . that the Profession and Preaching of true Doctrine in all fundamental points , is the onely proper and certain note of a true Church .

They of the Roman Church give us many Notes , whereby the true Church may be known , ( which they bring as Arguments to prove themselves to be the true Church , and no other ) as Universality , Antiquity , Succession , &c. to the number of fifteen are given by Bellarmine , De notis Ecclesiae . ( supposing to do that with number , which he could not do by weight ) : but Christ doth not determine the question in the place before quoted ( nor else where ) by any of those marks , but by this Note , the Doctrine of salvation , which was amongst the people . It was a Church wherein salvation might be had , and therefore the true Church of Christ . This was the chief Badge , and Cognizance of the Old Church , whereby it was known to be the Church of God , Rom. 3.2 . Rom. 3.2 . And this is the Cognizance of the true Church under the Gospel , as appears , AAs 2.42.47 . Acts 2.42 , 47. where the Holy Ghost gives an exact pattern of a true Visible Church , for all succeeding Ages to be examined by , and conformed unto , that ( if our state and standing in the Church were questioned ) true Believers might be able to justifie themselves , and convince all false Churches whatsoever ; And that , from the prime of the Primitive Church , ( the first visible Church after our Saviour's Ascension ) ( and so a fit pattern for other Churches to be censured by ) . Where the word of God is soundly , and truly Preached , Sacraments administred , the Duties of Prayer to God , and Love to our Brethren , Religiously and conscionably practised , there is a true Visible Church wherein salvation is to be had ; And for further confirmation of this , John 10.4 , 27 , & 8 , 30. Eph. 2.19 . read John 10.4 , 27 , & 8 , 30 , This mark ( praised be God ) is not wanting amongst us : We build upon the foundation of the Prophets and Apostles ; Christ himself being the chief Corner-stone , Ephes. 2.19 . The word is truly and sincerely Preached to the conversion of many Souls ; The Sacraments administred , Vid. Bernard . against Seperatists in 80. page 164. the Duty of prayer to God , and Love to our Brethren ( in some good measure ) conscionably and religiously practised ( notwithstanding faylings ) and therefore we are the true Visible Church of God ; which the Church of Rome wanting is not , neither can be .

Yea but ( say the Separatists ) your Assemblies are full of enormities ; Discipline is wanting amongst you , many corruptions are in you ; Your worship is polluted with mens writings , stinted-prayer , &c. You a Church ( say they ) ? you are a limb of Antichrist .

We answer them , First , that there is nothing done in Gods publique worship amongst us , but it is done by the Institution and Ordinance of the Lord : 1 Tim. 2.1 , 2. Deut. 31.11 , 12. Act. 13.15 . Act. 15.21 . Psal. 95.1 , 2. Mat. 26.30 . Col. 3.16 . Mat. 3.13 . 1 Cor. 11.22 , 23. Numb. 6.23 . Deut. 10.28 , ● . 21 , 5. 1 Cor. 16.23 . 2 Cor. 13.14 . Rom. 9.25.26 . 1 King . 16.2 . 1 Cor. 1.1 , 2. 2 Cor. 12.20 , 21. Rev. 2. & 3. It is his Ordinance that whensoever the Congregation assembleth , prayer should be used ; It is his Ordinance that his Word should be publiquely Read : It is his Ordinance that his Word should be opened , and applyed in our publique Assemblies ; It is his Ordinance that in our publiquely Assemblies , Psalms should be sung ; It is his Ordinance that the Sacraments should be administred , and that in the publique Assembly ; And it is his Ordinance that the Minister should dismisse the Congregation with a blessing , as Scripture doth evidence .

Secondly , All Corruptions that are in a Church do not unchurch her ; The Ten Tribes , after their defection , notwithstanding their grosse Corruptions and Idolatry , yet because they professed by circumcision , and other wayes the true Jehovah , they remained still a true Church , ( though a very impure and imperfect Church , ) and were still called the People of God , the Beloved of God , the Children of the Living God . So the state of the Jews was wonderfully corrupt in Christ's time , and yet salvation even at that time was from them , and they the true Church of God : the like might be shewed of the Church of Corinth , and the Churches of Asia ; Great corruptions were to be found in them , and yet they were still the true Churches of Christ , ( as we shewed you before , when we spake of the Properties of the Vineyard . )

Thirdly , Those may be esteemed Corruptions in a Church which are none at all . It is no corruption in the preaching of the word , to make use of the writings of men , so long as God's Word is made the Ground of all , the Touch-stone of all , and the Judge to determine of all truth : Had this been so , the Apostles and Prophets themselvs had corrupted the Word , in alledging the sayings of others , ( yea , of Heathen Writers ) : Dan. 4. & 6. Ezra 1. Act. 17.18 . 1 Cor. 15.33 . Tit. 1.12 . Daniel recited the Decree of Nebuchadnezar , and the Decree of Darius , and the Edict of Cyrus , King of Persia : St. Paul alledged the Sentences of Heathen Poets ; as of Aratus , and of Menander , and of Epimenides : St. Jude alledgeth the Prophesy of Enoch , ( which both Augustine & Jerome , with others of our latter Writers , conceive to be Apocryphal ) . Whilst humane Learning is made a Handmaid , to wait upon Lady Truth ; it is no dishonour , but rather an honour to her .

Nor is it a corrupting of God's worship , to use stinted and sett forms of Prayer in his service . It is evident enough in Scripture , that the Church hath used , and might use them , in God's worship : In blessing the people it was enjoyned , Num. 6.23 , 24. so at the setting forward of the Ark , Numb. 6.23 , 24. Numb. 10.35 , 36. Psal. 92. tit . & 102. tit . Numb. 10.35 . and at the resting of it Ver. 26. Many of David's Psalms were committed to the Church-Musitians to be sung , not onely as Meditations and Doctrines , for the Instruction of the Church , but as Prayers unto God ; so Psal. 92. was penned for the Sabbath ; and Psal. 102. a Prayer for the distressed . It is very probable that St. John taught his Disciples a sett-From , Luke 11.1 . Luk. 11.1 . and thereupon our Saviour prescribed to his Disciples a form of Prayer , not only to be to them , and the whole Church , a Rule and Sampler , according to which , all our prayers should be framed ( as appears , Math. 6.9 . ) but even for them to say , using the very words as appears , Luk. 11.2 . And it is evident that our blessed Saviour himself , prayed the same paayer , and used the same words in prayer , more than Once , Mat. 26.42 . He used the same words ( saith the Evangelist ) , nor were they ever the worse for being often used . As for that which is objected , Of stinting the Spirit , and pinnioning the wings of the Dove ; How is it more a tying of the Spirit up , than it is ( to the Hearer ) when the Speaker prayes his conceived prayers ? for to the Hearer that Prayer is a stinted Prayer , and as a sett form to him ; he must keep his mind intent to what is said by him that prayes . Secondly , Although there are a tye of words , yet there is not a tye and restraint of the Spirit ; for the heart may be enlarged therein , and the largenesse of the heart stands not so much in the variety of expression , Dr. Prest : Saints daily exercise . p. 82. as in the extent of the Affection ; But the newnesse of his opinion , saith a Reverend Divine , is enough to discover the falshood of it .

Lastly , For that Discipline which they charge this Church of ours to be wanting in , and thence inferre that we are a false Church ; It may be answered that we are not altogether without it , albeit we want that Discipline which they pretend . 2ly , It is an error to make Discipline so essential a property of the Church , ●s that that which is without it , is no true , but a false Church . That it is necessary for the beauty and well being of the Church , we willingly grant ; but that it is so essentially and imseperably necessary to the truth and being of the Church ; cannot be proved by evidence of Scripture . Is a houshold having true matter and forme , and essential properties ; a false houshould , because Government is wanting ? or for that they in the Family have not that care as they ought to have one for anothers wellfare ? or because there is not a Broom in it to ridd out the dust ? So in this case , the utmost that can be made of it , is , that such a Church is a defective Church , a maimed Church ( by which it is also corrupt , and may without great care suddenly come to ruine ) : but that this defect can make it either no Church , or a false Church , cannot be maintained . In a word then , this know ;

That the profession of Christ in the right use of those sacred Ordinances , which the Lord hath ordained and instituted , to be parts of his worship ( as Preaching of the word , administration of the Sacraments , and Prayer ) is that which doth constitute a true visible Church ; and differenceth it from all other societies : It is no visible Church , that is without these ; and that is a true visible Church that hath these . And these I suppose none of you but are convinced in your conscience to be found in this your Mother Church of England . These we have , and in having of them , we are the true Church of Christ , having Him for our Head ; Ministers and People , for the body of it : and that our standing in this Church is warrantable , safe and good . In the Communion of which Church let us stay our selves , and not hea●ken to those seducing spirits which would intice you from us . Christ forewarnes of such in these last times , who shall say , Lo here is Christ , and lo there is Christ , ( for he that tells us of a new Church , may as well tell us of a new Christ ) : Math. 24.23 . but believe them not ( saith our Saviour ) : so I say unto you , give no ear unto these , go not after them ; stand fast in that Christian resolution of Christ's Disciples , who , when they were asked , will you also forsake me , answered whither shall we go , Joh. 6.68 . Thou hast the words of eternal life . You live in a Church , which ( through God's mercy ) hath a womb to be●r you , and papps to give you suck ; say ●en whither shall we go ? Thou , O blessed Mother , ha●● the words of eterral life ! Thou art the Pillar , and ground of truth ; Oh! make use of this happinesse of being in this Nursery , and of this Society ; praying the Lord earnessly to continue ▪ is Ordinances amongst us , that for our unfruitfulnesse we may not be deprived of them : for if they be taken from us , farewell Church , farewell Salvation . 1 Sam. 4.21 . The Glory is departed from England .

Use 2 If this be God's Nursery , &c. then it may inform us of the sad condition of two sorts of Persons ; First of such as are Aliens and Strangers from the Common-wealth of Israel , Ephes. 2. without the Pale , ( as all Heathen and Pagans are . ) It is a Maxim of the Fathers Extra Ecclesiam non est salus , and Qui non habet Ecclesiam matrem , non habet Deum patrem ; but this must be understood of the Church Invisible and Catholique , and not of any visible Church : When the visible Church was confined to Abraham's seed , we cannot say , No other of the sons of men were saved . What were Job , Jethro , and such others ? A man may be a true member of the invisible Church , who is not actually ( otherwise than in Vow ) a member of the Church visible . Potter's Charity mistaken . p. 4.7 . Secondly , of such as have bin members of the Church-visible , yet keep not within the fence . Either Actively by a voluntary seperation they excommunicate themselves out of it ; The imperswasible Recusant doth so ; the negligent Libertine doth so ; the froward Phantastick separatist doth so . These are self excommunicators , and keep themselves out of this Nursery , Jude 19. and fat soyle . The mark that St. Jude hath put upon them ( before spoken of ) would not be forgotten : Sooner shall the Vine of Sodom , and the grape of Gomorrah , yield a liquor to refresh the heart of God and Man , then such please God by their rash and furious zeal , ( these sort of Persons we have met withall before ) .

O● such as Passively , by exclusion or ejection are justly cast out of the Church for their wickednesse and misdemeanors by Excommunication , which is the soarest and severest sentence , that the Church hath : and is not to be inflicted rashly , but upon serious deliberation : nor by one alone , but by the Church ; or such as have power by the Church , put into their hand : not upon every offender , but such as are offenders in a high nature : nor upon ●uc●● suddenly , but after other means have bin used to being them to repentance and they continue obstinate : 1 Cor. 5.4 . Math. 18.17 . nor out of by-respects , but for this end that God may be glorified , the Church edified , and their own souls saved in the day of the Lord Jesus .

It is a sentence of the Church . When you are gathered together in the name of Christ , saith the Apost●e , 1 Cor. 5.4 . So our Saviour wills , Tell the Church , Mat. 18.17 . that is , those who have the managing of the publique censures of the Church , an● not all the Congregation , but such as were to speak to the party ▪ that he might hear ; these were a few to whom the Authority was given , Verse 19. as appears verse 19. these were to passe sentence as appears St. Paul did , 1 Cor. 5.3 . 1 Cor. 5.3 . and the sentence past to be executed in the open Congregation .

Secondly , it is to be inflicted on him that is a member of the Church , that is , on such Persons as professe themselves to be members of the Visible Church , and have given up their names to Christ , and have submitted themselves to the doctrine and discipline of the Church ; as for others , hear what the Apostle saith , 1 Cor. 5.11 , 12. 1 Cor. 5.11 , 12. What have I to do to judge them that are without .

Thirdly , It is to be inflicted for some grievous crime . The causes are generally mentioned Math. 18.17 . Then in special , Math. 18.17 . 2 Thes. 3.6 . 1 Cor. 5.11 . 2 Epist. John 10. 1 Cor. 6.9 . 2 Thes. 3.6 . 1 Cor. 5.11 . 2 Epist. John 10. It is not to be in inflicted for matters trivial , light , and petty ▪ but in such cases as more expresly shut out of Heaven mentioned , 1 Cor. 6.9 . But whilst these things are secret , Excommunication hath no place , but they must be publique and minifest , and the Church acquainted with it .

Fourthly , It stretcheth not to all such , but to those that cannot otherwise be brought to repentance . Obstinacy and impenitency , is the cause why the Church is compelled to proceed so severely , with any of her members : The Chirurgion coming to a Patient , and finding swellings and soares in the body , doth not presently proce●d to the cutting off an arme , or legg ; he useth all other meanes to save that member , Mat. 18.16 . ( if he can ) before he s●ver it from the body . So must it be in this Case ; First , Admonition ; ●econdly Suspersion ; If that serves not , then Excommunication follows Mat. 18.16 .

Fifthly , it cuts off from the Communion and fellowship of the faithful , 2 Tim. 1.20 . it drives out of the Church , and so delivers up unto Sathan , forasmuch as he Reigneth over those that are without the Church , and there sets up his Throne : yet this must be understood with some Cautions .

First , Dr Taylor . on Tit. c. 3. Vers. 18. p. 709. Baldwin Cas. Cons. p. 1132. This censure infringeth not the Bonds of civil right , and society . An excommunicate Magistrate remaineth a Magistrate still , and must be so acknowledged and obeyed . So Ambrose obeyed Theodosius whom , and when , himself had excommunicated . This censure onely makes them as no Christians , not as no Magistrates .

Secondly , It looseth not from the Bands of common humanity , but that every thing must be administred unto such a one as is necessary for the preserving of his Life , Rom. 12.10 . If thine enemy hunger , Rom. 12.10 . feed him ; if he thirst , give him drink .

Thirdly , This censure takes not away natural right . Such as are of the Family , in consangunity or affinity , must perform all duties to such a one , which such a Relation hath made his due : the House , Bed , Table , must not be denyed to these from whom it was due before this Censure . He that was a Brother before remaineth a Brother , though not a Christian-Brother .

Fourthly , This censure looseth not the Bands of all spiritual society , but that , notwithstanding it , we may and must love the excommunicate in the Lord ; we ought to pray for him , ( though not with him ) we must admonish and rebuke him still , and upon his Repentance receive him like a Brother as before .

But this censure takes a man off , first from all Communion with God's people in the Word , Math. 6.7 Sacraments , and Prayer , and renders such a one as a Dog or Swine : for whom these holy things are unmeet , Math. 6.7 .

Secondly , It taketh a man off from converse ▪ so far as necessarily we are not bound unto them . So John the Evangelist finding Cerinthus in the Bath , skipped out of it ; and such was the carriage of Polycarpus towards Marcion , as witnesseth Irenaeus .

Sixthly , The scope and end of this censure is , first in regard of the Offender , the salvation of his soul , and recovery of him , 1 Cor. 5.5 . 1 Thes. 3.14 . and that , 1. by bringing of him to shame , 2 Thes. 3.14 . 2ly . by working sorrow in him for his sin , for the destruction of his flesh , and fleshly corruption which is the ground of true Repentance , 3ly . That his spirit may be saved in the day of the Lord .

Secondly , In regard of other members of the Church , that they may not be corrupted and infected , 1 Cor. 5.6 . 1 Cor. 5.6 . There is great danger in the rest of the Church to retain such wicked men in their society , Better that one member be cut off , Bald. Cas. Cons. 1134. then that the whole body perish .

Seventhly and lastly , Vpon Repentance and manifestation of it , there must be a receiving . 2 Cor. 2.6 , 7 , 8. The manner how , see 2 Cor. 2.6 , 7 , 8.

By this you may perceive what a great Maim it is in any Church , where this rod is either not used , ( as at this day amongst us ) ; or where it is not used aright , ( which was a great blemish and scandal to our Church when it was used ) being sent out for trivial causes , and compounded-for ( before the Congregation was satisfied ) : the keyes were too oylie , being chiefly used to open a door for Mammon to fill the purse , and to make men stoop before pride and affectation of Dominion ; so that it was become a word , In nomine Domini , incipit omne malum .

And by this you may perceive how severe a sentence it is , to be justly cast out of the Church ; Other sentences reach unto our Bodies , Goods , or Liberties , this to the Soul ; by other sentences we are committed to the Jayle , but by this to Sathan ; which is worse then to be clapt up in the vilest Dungeon : for although it damne not a man , yet it damms up that man's way by shutting him out of that Church , through which he must go to Heaven ▪ which being so great a danger , let every one take heed of falling into those sins that may draw on him this censure ; for however it be lightly and slightly set by , Math. 18.18 , 19 , 20. yet that sentence that is justly pronounced on Earth , is ratified and confirmed in Heaven , if Scripture may be believed , Math. 18.18 , 19 , 20.

And so we have done with the Subject considerable in this Proposition : now we come to the Predicate .

He came and sought fruit thereon , and found none ] .

Two things , Text. we are here to take notice of . First the Owner's Visitation of this his Vineyard and Figg-Tree , [ He came . ] Secondly his Acquisition ; He sought fruit thereon and found none . Of the first , his Visitation .

He came . ]

The Prophet David having spoken of Gods planting his Vine , Psal. 80.8 . Psal. 80.8 , 14. speaks afterwards of God's visiting his Plant , verse 14. And indeed the Husband man or Vini●or's duty con●ists principally in these two Particulars ; so here we find . After this man spoken of in the Parable , had taken paines in planting this Figg-Tree , he comes and visits it , expecting to find some fruit of his Labours : so Christ came first Personally in the dayes of his flesh , when he took Man's nature on him , John 1.11 . He came unto his own , Joh. 1.11 . albeit his own received him not : of that coming speaks the Apostle , Phil. 2.6 , 7 , 8. Phil. 2.6 , 7 , 8. And secondly , He came Ministerially by his Deputyes and Servants whom he sent unto them ; Prophets and wise men , and Scribes , Math. 23.24 . ( that is , Math. 23.24 . Apostles , Pastors , and Teachers , ) so he calleth his Servants by the Customary names of that Country ; These he sent , and by them came to gather his Fruit , and Inn his Vintage , as we have it more plainly expressed in another Parable which giveth light to this , Math. 21.33 , — 42. Math. 21.33 . — 42. That you may hence learn for your instruction is ;

Visiting followes Planting . Doct.

Where God hath planted a Church or People , there will he come and visit that Church and People in a p●culiar manner . Visiting is a coming to see how things are , Act. 15.36 . Acts 15.36 . God is sayd to visit men , when he comes amongst men to work a redresse of what is amisse ; and so in a special manner he visits his Church , when he manifests his care and providence over it , and comes to see the estate of it .

This may be gathered from that answer which the true Church gives to forraign Congregations , who demanded of her , Where her beloved was , that they might seek him with her ? My Beloved is gone down into the Garden , Cant. 6.1 , 2. into the Bed of spices to seed in the Gardens , and to gather L llies that is , amongst the Assemblies of his people , the Garden of his own planting ; there you shall find him walking , there he is solacing him self with those fruits of righteousnesse which they bring forth unto him , Cant. 6.2 . And the Church complaining of Christ's absence so long from her , is told by him in the same Chapter that he went down into the Garden of Nuts , Vers . 11 to see the fruits of th● Valley , and to see whether the Vine flourished , and the Pomegranate budded ; as if he should say , Thou complainest of my ben●e O my Church ! But there is no cause ; for I was but walked down into my Orchard of Assemblies , to view their fo●wardnesse , and take notice of the growth and happy progresse of those plants newly set , and converted unto me , verse 11.

Now God visits his Church two wayes , either by Benefits , or by Judgements : with a Visitation of mercy , or with a Visitation of severity . His visitation of mercy is , when God comes amongst men to shew some special mercy , and that either concerning things Temporal as , Gen. 11.1 . Exod. 3.16 . G●n 50.24 . Gen. 21.1 . and when he lets his Churc● know that he takes notice of their sorrows , as Exod. 3.16 . and so sends deliverance ; of this is spoken , Gen. 50.24 . Or in spiritual things revealing his everlasting mercy to his Elect : So he visits either by Christ , who came not onely to see us , but to save us , Luke 19.68 . Cap. 7.16 . Or by the Preaching of the Gospel : Luk. 1.60 , & 7 , 19. Hos. 2.6 . Luke 19.44 . So the time wherein Jerusalem heard the Oracles , and saw the Miracles of our blessed Saviour , is called the day of her visitation , Luke 19.44 .

And he hath a Visitation of severity and correction when he punisheth for sin , Exod. 20.5 . Psal. 59.5 . Exod. 20.5 . Psal. 59.5 . and cometh with unlooked-for calamities : And thus God threatened to visit the Offenders of the House of David . I will visit their transgression with a rod , and their iniquity with stripes , Psal. ●9 . 33 Isa 13.11 . Jer. 5.29 . Hos 9.7 . Psal. 89.33 . Isa. 13.11 . So , Jer. 5.29 . Shall not I visit for these things , saith the Lord ? Shall not my soul be avenged on such a Nation as this ? And Hos. 9.7 . The dayes of Visitation are come , the dayes of Recompence are come : Israel shall know it . This Visitation is not without all mercy ; for when God refuseth to visit , it is the soar●st visitation of all , Hos. 4.14 . Therefore David beggs in the b●hall of the Church , Look down O Lord behold , and visit thy Vine . Hos. 4.14 . Psal. 80.14 . And so in severity , he visited this Figg-Tree , for not finding what he expected , he commanded that it should be cut down , as hereafter we shall shew you .

Let it admonish every one of us to expect a Visitation , Vse . and prepare for it ; we think that we have to do no more with Visitations , neither Clergy nor Laitie , all are gone and down , but Fratres , aliam vobis prounncie Visitationem , There is another Visitation , my Brethren , to be thought upon ; God himself is a Visitor , and he hath his Articles to be enquired of concerning his Day , his Worship , and his Service on that Day ; the Manner of performance thereof , our Life and Conversation , whether it be suitable to our profession . And to these , a Personal answer must be given : It were well if we would put that question to our own souls ; Job 31.14 . Object . when He comes , What shall I answer him ?

But it may be long to this Visitation , and so we may do the better .

No , Resp. He visits us both in this Life , and in that which is to come . God visits us in this Life three wayes ; First Praedicando , by the Preaching of his word , when God sends his Prophets and Ministers unto us , to declare his will then he cometh to visit us , Numb. 23.21 . Math. 18.20 . Numb. 23.21 . The Lord his God is with him , the shout of a King is amongst them , ( saith Balaam ) . So , Math. 18.20 . there God is by his Authority , Power , and Command ; and where the King's Proclamation is , there God is Authoritively by his Authority ; yea , where his word is Preached , there God is Virtualiter by vertue and efficacy working with it ; instructing the ignorant , comforting the weak , correcting the stubborne , confirming the Religious : And to this Visitation you are all cited , and must answer to your names ? If no lawful impediment be alleadged , it is a contempt and you must answer for it . Every week he keeps a constant visitation amongst us .

Secondly , He visits inwardly , Inspirando , by the inspiration of his holy Spirit , putting into our hearts holy thoughts , good desires , and motions . He comes thus to us at one time or other ; so he came to visit hard-hearted Pharaoh , Exod. 9.27 . and to Balaam , Exod. 9.27 . Numb. 23.10 . John 9.16 . Mat. 19.16 . Rev. 3.20 . Numb. 23.10 . and to those Jews , John 6.34 . and so Math. 19.16 . It is a fearful thing to resist these motions , to quench them , and smoother them ; he stands by us knocking , but we will not answer .

Thirdly , He comes a visiting Corrigendo , by correcting of us ; so all his Chastisements and corrections are Visitations : Thus Job calls his Tryals , Job 7.18 . we call the Pestilence God's visitation ; Job 7.18 . and so are other sicknesses lesse mortal ( as that which is now upon us ) : Oh that we would now visit our selves , so should we save God a labour ; If we would judge our selves God would not judge us , 1 Cor. 11.31 . 1 Cor. 11.31 .

And yet there is another day of visitation , besides that in this life , which is at the generall day of judgement ; and those who are not visited here , shall assuredly be visited then ; and the●e will be no plea , no excuse , for absence no appearance by a Proxy : Mich. 7.3 , 4. Jer. 49.7 , 8. This will be a time of great calamity and perplexity , counsell will perish from the prudent , Mich. 7.3.4 . Jer. 49.7.8 .

Vsee . 2 Let us blesse God , that he hath this care over us , What is man ( saith David ) that thou art so mindfull of him , Psal. 8.4 . and the Son of man that thou visitest him , Psal. 8.4 . David could not but admire God's goodnesse herein ; Elizabeth wondered that the Virgin Mary should give her a visit , Whence cometh this , Luk. 1.43 . that the Mother of my Lord should come unto me ? Luke 1.43 . Much more may we admire , that the King of Kings , Lord of Lords , should visit us , and that in his own person , taking our nature on him ( as we spake before ) , doing all things that belonged to a good Visitor ; reforming , cleansing , purging , punishing offenders with his own hand , by his own mouth ; and comforting , succouring , relieving all such as were weak , sick , and distressed : And , after that in his own person , he had done all this ; when he ascended up to the Throne of his Glory ( from whence he descended ) , such was his care , that he left not his Church without Visitors , to oversee it in his absence , till he comes again , who ( if faithful ) will be careful of doing what was left them in charge . Now , in that he hath this care for us , what shall we do for him ? All that he requires of us , and expects from us , is to answer his pains and care in our Creation , Redemption , Sanctification , Preservation ; by our fructification : Which is the next poynt we come unto .

[ And he sought fruit thereon and found none . Text ]

This Husbandman having bestowed paines upon this Figg-tree , in the planting of it , expects a return of fruit ; but , co●trary to his expectation , he found none at all : fruit he fought , none he found : we begin with the first , The Position is

Fruit is expected from every Figg-Tree that God hath planted in his Vineyard .

Who are meant by the Figg Tree , you have before been shewed ; and what is to be understood by this Plantation in the Vineyard you have likewise heard : It remains now to give you to understand , what kind of fruit it is that is expected ; which being done , we will then come to the Confirmation and Application of the point .

This word Fruit , is very fruitful of signification ( saith one , and that truly ) : For it is taken Properly or Improperly , what Fruits are , Gen. 1.11 , 12. & 4.3 . Psal. 67.7 . M●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 come●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 A●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 later , 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 inten●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 frui● 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 plan●ing , fencing , stoning of it , and discharging all the parts of a good Husbandman about it ; He tells us what he expected 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 ●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 ob●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 Purpo●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 alls 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 accounted for good Christian Professors .

But these should do well to remember what St. James saith , Pu●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 verba● , there is no reality at all ; It is fruit that God expects fructum laborum , the fruit of our labours ; an● 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 con●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 Figg-leaves will not hide your shame , nor will they be able were they as bigg as Targets ( as Pliny saith the leaves of the Indian Figg-Tree are , ) to bear off that showre of wrath which shall one day fall upon the heads of all barren and fruitless Professors :

Lastly , Others there are , that bring forth fruit as well as buds and leaves , and yet their fruit shall not be accepted .

First , For that it not naturall and kindly fruit , but degenerate ; In the Creation every seed and plant brought fruit after its kind so it is in the Regeneration , Gen. 1.12 . Phil. 1.27 , & 3.20 . Rom. 16.2 . Ephes. 5.3 . Gal. 5.19 . good Trees bring forth fruit answerable to the Stock wherein they are engrafted , and the sap they thence receive , and the Profession that they make ; but these men walk after the lusts of the Gentiles , and bring forth the fruits of the flesh , ( such as those mentioned , Gal. 5.19 . ) no manner of way answering to the seed that hath bin sowen in them by the Ministery of the Word , which they have heard , and the doctrine which they have bin taught .

Secondly , Say it be fruit of a better kind , yet it is not seasonable fruit ; It may be that they are ten or twenty years in Blooming , so long before they come to any good Resolution , to leave their vitious wayes and courses ; and then they trust to latter springs and showrs for the perfecting and ripening of it , and so neglecting the due season of fruit , it happens that , with Esau , Heb. 12.16 , 17. they find no place for Repentance , though they seek it carefully with teares .

Thirdly , Their fruit is not sound fruit , but rotten at the coare , ( however it be goodly and fair to look upon ) like those Apple Trees in Assyria ( of which Solinus writes ) the fruit whereof is as yellow as Gold , but being toucht is rotten , or like the Apples of Sodom , beautiful to the eye ; but being touched they fall to Cindars : zealous they seem outwardly , when they are cold at heart , or else lukewarm : Their aimes and ends in all their devotions is Self , like that Cardinal Wolsey , who layd a fair Foundation for a good Work , but his Ego et Rex meus marr'd all the Structure : he sought to raise his own honour and reputation by the Ruine of his Soveraign's dignity . Such was the fruit the Pharisees of old bare : Math. 6. and such is the fruit of Papists at this day , who seek themselves , in thinking to merit by their good works at the hands of God .

Fourthly , their fruit is not fair , it is shrivelled up , either in some few duties of the first Table , as Hearing , Reading , Praying , &c. but in the duties of the second Table they are very tardy , Isa. 58 3 , 5 , 6. Math. 23.14 . Isa. 58.3 , 5 , 6. So the Pharisees made long prayers , and under that pretence devoured up Widdows houses , Math. 23.14 . and such is the fruit of all Hypocrites . Or else they are observant in the duties of the second Table , with neglect of of the first , Math. 23.23 . as , Math. 23.23 . and such is the fruit of the Civilian , and moral man .

Fifthly , Their fruit is not lasting : it holds good for the Summer season of prosperity , but when the Winter of Adversity and Persecution comes , Luke 8.13 . it sayles , Luke 8.13 . And such is the fruit of the Temporary Believer , and Time-serving Christian ; his fruit lasts not all the year , not during term of Life , when as a good Figg-Tree is never without some Figgs , hanging on the tender boughes , Winter nor Summer : A good Christian like the Palm Tree spoken of , Psal. 92.12 . Ps. 92.12 . grows fat and flourishing even in old age .

Let these and all such other , be advised not to flatter themselvs nor suffer themselvs by vain pretences to be undone . It is not a fair blossome , a green leaf , nor Fruit of outward Profession , externall reformation , common illumination , or any of the like Nature , that will satisfy God's expectation : he looks for fruit , and good fruit too , from every Figg-Tree , and at your hands he will require it .

Use 2 Wherefore , Be exhorted to be fruitful Christians , that you may answer God's expectation ; Let your Fruit be the fruit of Righteousnesse , Phil. 1.11 . fruit unto Holinesse , Rom. 6.22 . fruit unto God , Rom. 7.4 . that is , to the Glory and Praise of God , and such as he will accept of .

Now that this Use may be the more profitable , I shall acquaint you with three particulars ; First with the Properties or Qualifications of that fruit that shall find acceptance . Secondly , with the means that must be used for the producing of fruit so qualified . Thirdly , with the motives that may stir us up to the bringing forth of such fruit : Of each of these briefly , and in order .

That our Fruit may be rightly qualified , and so accepted , care must be had of the Quality and Quantity of them .

For the Quality , they must be Good , both in respect of Substance and Circumstance .

For Substance they must be good quoad fontem and quoad finem . They must proceed from a good Fountain , the Spirit of God ; and aime at a right end , the Glory of God .

The Fountain must be good ; They must be the fruits of the Spirit , and proceed from the Spirit , Gal. 5.22 . Gal. 5.22 . Semen naturae non consurgit in f●uctum Gratiae . Joh. 6.3 . To bring forth good fruits , more than Nature is required . Natural abilities , be they never so excellent , no , nor moral principles , be they never so eminent , are sufficient hereunto . A Tree must live before it bear fruit , and it is the Spirit that quickneth , and to prevent deceit herein , ( for many pretend the Spirit who have it not ) care must be had that what we do be warranted by the Word , Joh. 3.21 . if it answers not the Rule , it proceeds not from the Spirit of God but from a deluding Spirit and cannot be good . Joh. 3.21 . Rom. 14.23 .

As the Fountain must be good , so must the End be that we aime a● . It is not colour , nor juice , that distinguisheth a Crab from an Apple ; but the relish : The End of an Action , is that which giveth relish unto an action : The Vltimate End is the Glory of God , Ephes. 1.12 . Israel was counted an empty Vine for that it brought forth fruit unto it self , Eph. 1.12 . Hos. 10.1 . Hos. 10.1 . albeit Secondarily , both our Own and our Neighbour's good is to be respected . By our fruitfulnesse our Neighbour must be edifyed ; our own faith and thankfulnesse testified ; our high Calling in Christ answered ; Sin and Judgment diverted ; Heaven and Happinesse in the end obtained .

As Substance , so Circumstance must be respected in the fruit we beat : and that , 1. Of Person , or Calling . 2. Of Time . 3. Of Place .

It must be Our own Fruit , Psal. 1.3 . Besides the fruit which is of a General kind , Psal. 1.3 . and grows upon every Tree of God's planting , and upon every Branch that is grafted in the true Vine ( as Love , Joy , Peace , and the rest , mentioned Gal. 5.22 . ) there is a more speciall and particular Fruit , Judg. 9.10 . which every Tree must bring forth according to its kind . As the Olive Tree hath its fatnesse ; the Figg Tree , his sweetnesse ; The Vine , his Wine , that cheareth God and man : So every Christian hath his proper fruit , whereby he must be known in that Calling , wherein God hath set him . A King ( saith Austin ) serveth God after one sort as he is a man , Aug. Epist. 50. after another sort as he is a King : As he is a Man , he serveth him by living faithfully ; as he is a King , by making Lawes for the keeping of his Subjects in peace and tranquility . And so it may be said of God's whole Houshold , and Family ; each one oweth a service to God , after one sort , in the generall fruit of holynesse ; and after another in the proper fruits of our particular Callings and Stations : Whence it is , that that may be good in one , that is not in another ; as appears by two remarkable Instances . 2 Sam. 6.6 . Num. 18.3 . 1 Chro. 13.10 . The one of Uzzah , who ( it is likely ) out of good intent put his hand to the Ark , to stay it , when it tottered , and was like to fall : This was not his Fruit , none might touch the Ark but the Levites onely ; therefore God was displeased with it , and smote him for it , so that he dyed presently before the Lord , 1 Chron. 13.10 .

The other Instance is in King Vzziah who went into the Temple to burn Incense upon the Altar of Incense ; 2 Chro. 26.16 . This was not his Fruit , it appertained not to him to do it , but to the Priests , the Sons of Aaron , ( as Azariah told him , Ver. 18. 2 Chron. 26.18 . ) and therefore it made not for his honour , for he was immediately struck with Leprosy , which appeared in his forehead to his shame , Ver. 19.20 . insomuch that he was thereupon thrust out of the Temple for a Leper . It is not enough ( then ) that our works are such as beseem Repentance in the general ; but they must be such as have a due respect unto the performance of those things which we are called unto in our Repentance , Isa. 1.16 , 17. Luk. 4.12 , 13 , 14. Isa. 1.16 , 17. Luk. 4.12 , 13 , 14.

As it must be proper fruit , so it must be seasonable . It is said of the godly man , that he bringeth forth his fruit in his season , Psal. 1.3 . Eccl. 3.11 . Pro. 25.11 . Psal. 1.3 . Every thing is beautifull in its season : A word spoke ( much more deed done ) in due season , is like Apples of Gold with pictures of Silver , Prov. 25.11 . Then is our Fruit ripe , pleasant , profitable , and acceptable , when it is well timed ; for want of this it rotts and putrifies , as doth the untimely fruit of all Hypocrites .

Nor may the Place be altogether neglected ; For ( as King Theodorick speaketh in Cassiodore ) , Aptum est omne bo●●● locis suis , et laudabilia quaque sordescunt , nisi congrnâ sede potiantur . Cassio . lib. 5. Var. 22. Joh. 2.14 , 15. every good thing is proper in its place , and all things praise-worthy lose their commendation , unlesse they do injoy their proper seat . Buying and selling is good , but not in the Temple , as appears Joh. 2.14.15 . Those Buyers and Sellers of Sheep and Oxen , and Mony changers , did no other then what might lawfully be done , in providing Sacrifices ready for those who came from farr , and in exchanging Gold for Silver ; great pieces for smaller ; strange coyne for mony current in that place : Their fault was , that they did all this in the Temple , and encroached upon a place consecrated to God , which they prophaned with their merchandise , in which regard Christ whipt them ●ut like Doggs ; and that upon this ground , Isa. 56.7 . Mat. 21.13 . my House shall be called a House of Prayer . And thus you see of what Quality our Fruit must be that it may be accepted .

Now for the Quantity of it , our Fruit must be full ; the want of this was objected to the Church of Sardis , Revel. 3.2 . Rev. 3.2 . And St. Paul's prayer on the Philippians behalf was , that they might be filled with the fruits of Righteousnesse , Phil. 1.11 . Phil. 1.11 . Now our fruits may be said to be full , when ( like that Tree of Life mentioned , Rev. 22.2 . Cant. 7.13 . Revel. 22.2 . ) we bear twelve manner of Fruits , and ( as we read in Cant. 7.13 . ) all kind of sweet Fruits , old an new : when we manifest in our lives every grace of the Spirit , as well as any , and make conscience of every Christian duty , as well as of any ; when every member of the Body , power and faculty of the soul , Jam. 3.17 . is laden with Fruit , no branch empty , Jam. 3.17 .

Secondly , When our Fruits are answerable to the means , and cost bestowed on us . The want of this was blamed in the Hebrews , Heb. 5.12 . Cap. 5.12 . Of which more hereafter .

Thirdly , When our works are finished they they are full , Act. 9.36 . Till then they are not ripe , nor have they attained to perfect fulnesse . Acts 9.36 .

And thus much of the first Patricular I propounded . Now to the second ; the Meanes that must be used , that the Fruit we bear may be thus Qualified : and so ;

First , Get to be engrafted into a lively stock , that is , into Christ ; He is the Noble Stock into which all the Plants of Paradise must be set and engrafted , Rom. 7.4 . Colos. 2.7 . Joh. 15.4 . Numb. 17.8 . Luke 23.39 , — 43. Rom. 7.4 . Colos. 2.7 . without him we can do nothing , John 15.4 . but being once set in Him , were we as dry as Aarons withered Rod , we shall presently be charged into a flourishing and fruitful Tree , as was the Thief converted on the Crosse Luke 23.39 , — 43. Who no sooner took hold on Christ but presently became another man ; manifesting the fruits of his engrafting , in believing , confessing giving testimony of Christ's Innocency , reproving his fellow Offender for his Blasphemy ; He is his own accuser , and humbly desireth to be remembred in mercy .

Secondly , Earnestly beg the spirit of God whereby the sap may be conveyed from the Root , Rom 8.9 . Eph. 2.22 . Rom. 8.11 . Eph 3.16 . 1 Thes. 5.23 . into every branch ; without it , we can have no communion with Chrst. Rom. 8.9 . Ephes. 2.22 . by it we shall be quickened , Rom. 8.11 . and strenghened to every good work and action , Ephe. 3.16 . Sanctified throughout , in body , in soul , and in spirit , 1. Thes. 5.23 . If the Clouds be full , they will powre forth Rain upon the Earth , ( saith Solomon , Eccles. 11.3 . ) : So it a man be thus enriched with the spirit of grace , he cannot but be fruitful . Eccles. 11.3 . For as Christ and his Spirit are not sundred ; so cannot the Spirit be sundred from the fruits of the Spirit , which are those mentioned , Love , Joy , Peace , Gal. 5.22.23 . Long-suffering , &c. Now by fervent and faithful prayer unto God the Spirit may be obtained , Luke 11.13 . being accompanied with careful and conscionable hearing of the word , Luke 11.13 . Act. 10.44 . Acts 10.44 .

Thirdly , Look that there be store of suckers and feeders about the Root , these are they ( you know ) that by spreading themselves this way and that way , gather strength and nourishment to the Tree , and every branch thereof , whereby it becomes fruitful : Holy affections , Love , Joy , desire , Fear , Grief , &c. These are the feeders of the Soul , and should draw nourishment unto it from every one of Gods Ordinances , from the Word Read or Preached , Sacraments administred , and from all Providential Administrations whether of Mercy or Judgment . David was aboundant this way , as appears in the whole Book of the Psalms , especially in Psal. 119. where we may find in every verse almost he catcheth hold on Mercies , Judgments , Psal. 119. Promises , Threatnings ; as the Ivye catcheth hold with its claw on every twigg , to climb up to its stature .

Fourthly , Preserve the Bark ; let not that be peeled off from the Tree ; It is threatned as a soare Judgment against Israel that the Figg-Tree should be barked with the teeth of noysome Creatures , that God would send into their Land to punish them , insomuch that the boughes thereof should be left white ; Joel 1.7 . Joel 1.7 . To be left white without bark , was an indication of a speedy withering . That bough that lies open without bark ( saith Gregory on that place ) looks white , but perisheth . Thy conscience is like the Bark of the Figg Tree ; presumptuous sins are like those Creatures , that peel off the bark , beware of them ; for by them , the conscience is wasted and consumed as iron is by rust : We sin too much through ignorance and infirmity , but when we sin wilfully and presumptuously against knowledge , and the light of conscience , our boughes will soon wax white ; How frequent is it to see men that lose a good conscience , with it to lose their gifts , 1 Tim. 1.19 . If the Ship of conscience wrack , 〈…〉 the Merchandise of Faith will soon suffer wrack : Our outward actions , ( as well as affections ) may have a colour of good ( as white is of Innocency ) ; but our bark being pilled , it is no good whitenesse , but an indication of a perishing condition ; without a good conscience all our actions , yea our best performances are so far from goodnesse and acceptance , that they are abominable and distasteful unto God : our Affections and outward Actions may have a colour of good , but all is defiled before God . Tit. 1.15 . Tit. 1.15 . the conscience being defiled , it defiles all it meddles with ; Hence David prayed so earnestly to be kept from this barking of his boughes by any such sins , Psal. 19.13 . The like care had Paul , Psal. 19.13 . Acts 23.1 . Acts 23.1 . That for the time past , and for the time present , and future , he did exercise himself to have a conscience void of offence towards God and towards Men , Acts 24.16 . Act. 24.16 . And in so doing we shall grow in the fruit of Righteousnesse , and have cause to rejoyce in our fruitfulnesse , 2 Cor. 1.12 . 2 Cor. 1.12 . Heb. 13.8 . Prov. 21.8 . Phil. 1.10 . Conscience is our Paradise , there cut Trees will thrive , we shall live honestly , Heb. 13.8 . Work Righteousnesse , Prov. 21.8 . and walk without giving offence , Phil. 1. 10.

Fifthly , Be frequent and aboundant in the exercises of mortification ; Bare the Tree about the Root , cast away all loose earth ; withdraw thy soul from all worldly stayes and comforts : when the world hath left us naked , and destitute of her vain succours , we shall then take faster hold on Christ our Saviour , in whom the Fatherlesse find mercy ; Hos. 14 3. lopp off all superfluous twiggs , and excremental branches which steal away the nourishment that should maintain the Tree , Jam. 1.21 . Jam. 1.21 . get a humble and a tender heart , the hard and stony heart suffers not the seed to take Root , Mat. 13.4 . Math. 13.4 . For this end , make good use of all Crosses and Afflictions , let them cause thee to acknowledge thy sins , and break thy heart in the sight of God ; beseech him that thou being exercised under them maist at length bring forth the quiet fruit of Righteousnesse , Heb. 12.11 . Heb. 12.11 . Weed often , and do it on thy knees ( as weeders do ) ; this is the way to be fruitful .

Sixthly and Lastly , To all this , the Influence of Heaven must be added , else no Fruit can be expected ( as before hath been shewed ) The Heavens must hear the Earth , Hos. 2.21 . The beames of the Sun of Righteousnesse shining in his Church , Hos. 2.21 . must warm and cherish us , Mal. 4.2 . The former and latter raine must moysten us , Joel 2.23 . Mal. 4.2 . Joel 2.23 . Cant. 4.16 . Psal. 65.10 The winds of Gods spirit must blow on us , to quicken us , Cant. 4.14 . This is the way to have fattnesse drop down upon us , Psal. 65.10 . As for those who delight to live in the shade , and shelter their souls from the influence of Heaven , that withdraw their hearts from the directions and comforts of an effectual and painful Ministery , let not such ever look to become fruitful : And so much of the second Particular that I propounded to you ; Now to the third and last , which is the Motives to sti●r us up to the using of these meanes , that we may bring forth fruit so qualified as hath bin declared ; and they are many .

Some respect God , some his Gospel , some Man , others the Creature .

In regard of God , we ought to be fruitful . First , for that he hath deserved it . Secondly , he seeks for it . Thirdly , and when he finds it , he counts himself honoured and glorified by it .

First , He hath deserved Fruit from us , in that he hath bought us at a dear rate from our vain conversation , 1 Pet. 1.18 . Luke 1.75 . Tit. 2.14 . Joh. 15.16 . to serve Him all our dayes in Holinesse and Righteousnesse , He hath chosen us to be a Peculiar People unto himself , zealous of good Works , and made choyce of us before others , that we should be Fruitful , and that our Fruit should abide and abound . Eph. 2.10 . He hath made us his own work nauship , by the effectual calling of grace , and created us to good works ▪ to walk in them . He hath planted us , Isa. 5. hedged us about , manured us , watered us with the sweet dews of his Word and Gospel from Heaven ; trimmed us with his pruning book of Judgments and Corrections : And what could he do more for us that he hath not done ? And what can he expect lesse from us , towards all his paines and travails with us then Fruit ? He that sowes , sowes in hope ( saith the Apostle ) . 1 Cor. 9.7 . God hath set in hope , planted in hope , watered in hope , of some answerable return , and shall it be denyed ? or canst thou imagine that God hath took all this paines with thee , and bestowed all this cost upon thee , that thou shouldst bear green boughes , or gay blossome somes onely ? Indeed leaves come of the seed , and chaff from the kernel : but doth any man plant for leaves , and sow for chaff ? you know it is fruit that they look for : Had it not bin for that , thou hadst bin no Tree ; Fruit was that , for which thou wert set , and hast been thus long preserved . As God ( then ) hath had his time of planting , Ps. 128.2 . so in equity and justice let him have his Vintage , and now at lengh eat of the labours of his hand .

Secondly , He hath sought it of us , as our Text speaks . The Prophet Nahum tell us , Nah. 3.12 . that the first ripe Figgs if they be shaken , they fall into the mouth of the eater , Nah. 3.12 . Such rip Figgs we ought to be . The very signification of Gods will , should be motive strong enough to perswade obedience , 1 Thes. 4.3 . albeit no other reason nor inducement appears : we should offer and present our selves and fruits to him , Psal. 4.5 . Rom. 12.1 . and not put him to the trouble to seek for his own ; but when he doth come and seek to us for it ( which he need not do ) it is not safe for us to disappoint him .

Now seeking implyes divers things ; First , an earnest desire to find the thing sought for , as , Luke 15.4 . Math. 13.45 ▪ Such an earnest desire hath God to find Fruit on us , Luk. 15.4 . Mat. 13.45 Deut. 5.20 , & 32 , 29. Psal. 81.13 . Hos. 6.4 . Luk. 13.34 , & 19 , 41 , 42. Cant. 3.1 . — 5. Luk , 15.8 . 2 Tim. 1.17 . Mat. 23.37 . Ver. 34.35 . whom he hath planted in his Church , as appears by those pathetical speeches which he useth , Deut. 5.29 , & 32 , 29. Psal. 81 , 13. Hos. 6.4 . And in this Chapter , Luke 13.34 , & 19 , 41 , 42. By all which , and many such like , it appears that He doth seek seriously , and fervently for fruit , and is much grieved when he is deceived in his expectation .

Secondly , Seeking imports diligence and frequency : It is no rare but a continued Act. So Cant. 3.1 , 2 , 3 , 4. Luk. 15.8 . 2 Tim. 1.17 . Thus God comes and seeks for fruit , not once , nor twice , and then gives over , but he comes often ; How often would I have gathered thee ( saith Christ ) , Math. 23.37 . not once , but often , and that by the external ministry of the Prophets , sent before him , ver. 34.35 . and often in his own person , ( as on the next verse we shall hear more fully ) . And how often hath he come seeking fruit from us , by the ministry of his Servants ▪ since his departing from us , whom he hath sent unto us to receive your Fruits , Cant. 8.11 . Mat. 21.34 . and gather up his Rent , Cant. 8.11 . Math. 21.34 . One day in seaven we come constantly unto you , ( besides other times , as we have occasion ) , and are still put off ; we spread out our hands all the day long , but not one penny that we can take ; no fruit of Faith , Repentance , new Obedience , Isa. 65.2 . that appears in your lives , after all our labours : so that we are enforced to complain to God of your barrennesse , and he compelled to take distresse , sometimes on your Bodies ; 1 Cor. 11.30 . sometimes on your Goods ; sometimes on your friends and children ; which yet he is willing gratiously to restore , upon promise of better payment : In short , no way of finding , but that God hath used in seeking Fruit , hoping to find it at last ; and doth it not concern us then to be fruitful ?

Thirdly , Seeking implyes mildnesse and gentlenesse : Luk. 15.8 . She that lost her groat swept her house gently , Luk. 15.8 . she laid not about with her broom , nor raised too much dust , that was not the way to find it : God comes to us in a mild way , not wounding , and killing , Gen. 3.8 . but as he came to Adam . Gen. 3.8 . so he comes to us in the cool of the day , he did not run upon him as greedy of revenge , but walked , as loath to punish ; Nor was it in the heat of the day , when the Sun was at his full height , but in the cool of the Evening , that he came , to take an account from him , for eating of the forbidden Fruit : And so , with a soft and slow pace , in the cool of the day , in much Love and gentlenesse , he comes to require the commanded ( and deserved ) fruit from us . God doth beseech you by us his unworthy Ministers , 2 Cor. 5.20 . And I beseech you therefore , Brethren , by the mercies of God , 2 Cor. 5.20 . that you present your bodies a living sacrifice holy , acceptable unto God , which is your reasonable service , and the Fruit that God thus gratiously seeks for , Rom. 12.1 .

Thirdly , We should bring forth fruit , Rom. 12.1 . for that God holds himself gloryfied by it : Herein is my Father glorifyed ( saith Christ ) that you bear much fruit , Joh. 15.8 . John 15.8 . St. Saul prayed earnestly and incessantly , for the Thessalonians , that they might be enabled to walk worthy of that calling whereunto they were called , 2 Thes. 1.12 . and that they might fullfil all the good pleasure of his will , and the work of Faith in them with Power : And the ground and reason of that his prayer was , that the name of the Lord Jesus Christ might be glorifyed in them , 2 Thes. 1.12 . Fruitfulnesse in the former graces was the meanes of bringing glory unto Christ , and the main scope of a Christian is to glorifie his name ; Nor can we look to be glorified in him , but in and through our own glorifying of him ; Math. 5.16 . No better way to do this than by our fruitfulnesse , Math. 5.16 . our Fruct-fying and God's Glorifying are joyned together . You kno● we blame the Root of an unfruitful Tree , or fault the Husbandman , but in case of fruitfulnesse we commend both ; so is it in this case . Let this prevail with us to bear fruit to God : It is a high honour that God doth put upon us , to esteem himself honoured by any of us ; he needs not our furtherance therein , yet he esteems himself to be honoured by our fruits . We pray with our tongue , Hallowed be thy name , let us endeavour it in our lives by bringing forth such fruit as may make to his praise . And thus of the motives which respect God .

Secondly , We ought to have a special regard to the credit of the Gospel , Tit. 2.11 , 12. which is the Doctrine of Gods grace , and teacheth men to be fruitful , in denying all ungodly lusts , and in living soberly righteously and godlily in this evil Word , Tit. 2.11 , 12. yea such is the power and efficacy of it , Colos. 1.6 . Jam. 3.17 . Act. 13.48 . 2 Thes. 3.1 . Rom. 2.24 Eph. 36.20 . as that it bringeth forth fruit , in all that embrace it , and entertain the truth of it in love , Colos. 1.6 . It is a wisdome full of good fruits , Jam. 3.17 . which fruits when we shew forth , then we glorifie it , Acts 13.48 . 2 Thes. 3.1 . but on the other side if we be barren and fruitlesse , who do professe it , or any way vitious ; the Gospel is dishonoured and blasphemed by us , Rom. 2.24 . See! say some prophane ones of the World , ( when they hear of any thing amisse in a Professor ) these are your Gospellers your Bible bearers ; here is the fruit of running after Sermons , &c. and so , as Jacob said of his son's cruelty towards the Sichemites we may say of these , they make the Gospel 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 Gospe● be not s●andalized by our unfruitfulnesse ; As the feet of those are beautiful that bring unto us the glad tydings of Salvation ; so should the hands o● those be beautiful ●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 constan●y and exhortations before , and at her Mar●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 , ha●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 , muz●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 j●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 wi●h his beams , and nou●ish and cherish all things with the heat thereof ? The Moon , and the Stars , quicken this lower World by their operative Influence ; The big-bellied Clouds , which tly up and down on the wings of the wind , deliver their moist burthens on the earth , and showre down their seasonable dews , to cool and moisten it , that it may bear fruit : Doth not the Earth make a thankful return , and yield her fatness and riches to innumerable creatures that live on it , and depend upon her as their common Mother for maintenance ? and what creature is there that lives on it , but yields some fruit ? Beasts , Trees , Plants , all bring forth after their kind for the good of man , that man may bring forth fruit to God , for whose Glory he was created .

Let these considerations prevail with us , that we may in some sort answer the Lord's expectations from us ; he looks for fruit , let him find it in us : Oh that it could be said of us , as it was of the Land of Canaan , Deut. 8.7 , 8 , 9. Deut. 8.7 , 8 , 9. It is a good Land a land of Brooks of Water , of Fountains that spring out of the Valleys and Hills : A Land of Wheat and Barley and Vines and Figg-Trees and Pomegranates ; A Land of Oyl Olive , and Hony ; A Land whose stones are Iron , and out of whose Hills thou mayst dig Brasse . We have Springs of means to inform our minds , and Brooks of knowledge , to direct our course ; Our good works should stand like those fields of Wheat and Barley ; Vines , Figg-Trees , and Pomegranates , let be our fruitful Meditations ; Oyl and Hony , the Grace of our lips : our Understanding full of good things , our whole life Wells and Vineyards to comfort both our selves and others : our very rocks should be Iron , and our hills yield brasse , our most barren works should be profitable to others , our very Falls others warnings to prevent high-mindednesse : And so ,

Use 3 We may gather much comfort from our fruitfulnesse , which sweetly seals up our Calling to glory , and virtue , as the budding and bringing forth of ripe Almonds did Aaron's Calling to the Priest-hood ; It may assure us , that we are regenerated , set into Christ , quickned by his Spirit , and that we live in him , out of whom we could not be fruitful in good works . Good Fruit is an undeniable Argument of a good Tree , for that a corrupt Tree cannot bring forth good fruit ( as our Saviour tells us ) . Mat. 7.18 .

I know the most fruitful Christian comes far short of that fruitfulnesse that should be in him ; and his defectivenesse in holy duties ( both to God and man ) may sometimes cause him to question his estate , Mat. 4.28 . but that should not too much deject the spirits of any of us ; for the fruit of the Spirit , like the fruits of the Earth , ripens by degrees , and much of it is nipped in the bud and blossome , and comes to nothing ; but a little fruit , if it be of the right kind , proves that Tree to be good , and the promise is , that if there be any fruit at all , God will purge that branch , and help it against corruption , so that it shall bring forth more fruit , Joh. 15.1.2 . But when there is no good Fruit to be found under our leaves , that is a miserable sterility indeed ; Joh. 15.1 , 2. And yet such was the sterility of the Figg-Tree mentioned in my Text.

He came and sought fruit thereon , and found none . ] Text

[ And found none . ]

Shews of fruit it made , but brought forth nothing lesse . It was like the deceitful ground , that mocked the Husbandman : Expectata seges vanis elusit avenis . Virg. Had there been here a Figg , and there a Figg , like the shaking of an Olive Tree , two or three in the top of the uppermost boughes , or outward branches , the Husbandman had not been altogether deceived in his expectation , ( albe it that had not answered his cost and pains bestowed on it ) but there was none , no not one Figg that could be found growing upon it . Thus you see .

Where God hath well deserved , Doct. there many times he is ill requited .

The Gentiles who lived without the Pale of the Church are charged with this sin of Ingratitude , Rom. 1.21 . Rom. 1.21 . God had bountifully declared himself unto them , even by the light of Nature , and the Book of the Creatures , so as they knew there was a God , and that he was most wise , good , just , punishing the bad , and doing good to the good ; and that this God ought to be worshipped according to his Will : but they worshipped him not as God , not conceiving of him as God ought to be conceived of , nor giving him that Glory which was suitable to his Infinitenesse , and divine perfections ; and so were unthankful to God for hose bl●ssings which they had received ; which caused God to punish th t ingratitude of theirs , by delivering them up to all manner of uncle●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 ●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. 10.15 . he found them in a desart Land , and in the wast howling Wildernesse ; that is , Jacob's posterity whom he found , and was present with , in the desert Wildernesse , a place of howling of wild beasts , where were no Inhabitants , no dwelling City , no food to sustain them , Psal. 107.4 , 5. Jer. 2.6 . there God found them , Answ. in loc. that is , provided for them , and sufficed their necessities ( so the Greek translate it , and so the word is used , Numb. 11.22 . ) This mercy Moses had put them in mind of before , Deut. 8.15 . Ps. 136.16 . Deut. 8.15 . and David remembers , Psal. 136.16 . He instructed him , and that both by his word and works ; or by his Law and Spirit , as Neh. 9.13 , 20. He kept him as the Apple of his Eye , Neh. 9.13 , 20. that is with all diligent care and love , the Apple of the Eye being the tenderest piece , of the renderest part ; keep me , saith David , as the Apple of thine Eye , Psal. 17.8 . Zach. 2.8 . Psal. 17.8 . that is , with all care and ten ernesse , so God doth his people , as we read Zach. 2.8 .

The Grace and favour of God towards this people is set forth by an exce●lent Allegory , ver. 11 , 12. As an Eagle stirreth up hor nest , fluttereth over her young , spreadeth abroad her wings , beareth them on her wings , so the Lord alone did lead him , &c. He stirred up this people with his word and promises , ( as the Eagle doth her nest , that is , her young ones , with her cry ) , and that whilst they slept in their ●n in the Land of Aegypt , as is decclared by the Prophet Ezekiel , Ezek. 20.5 , 6 , 7. Gen. 1.2 . 20.5 , 6 , 7. he fluttered over them as the Eagle doth over her young , by the motion of his blessed Spirit , in their hearts . So the word is used , Gen. 1.2 . the Spirit of God moved ( or fluttered ) upon the face of the waters ; He spread abroad his Wings , hovered , and covered them with his divine protection , as the Eagle doth her young . And he took them , and did bear them on his wings as the Eagle doth her young , ( and not between her Talons as other birds do , saith Munster ) ; Munst . in schol. in loc. Exo. 19.4 . he was choise and chary of them , ( as Moses shewed , Exod. 19.4 . ) securing them from all other enemies , who could do them no more hurt then one can do to the young ones of the Eagle , when they are upon her wings , and she soaring aloft in the aire with them . All this did God for them ; And there was no strange God with him . ver. 12. neither with this great God , to help him ; nor with Israel to help them . He was their onely Leader , and did all by his own power , and therefore he liked it not , that any should share with him in his Glory , and service ; And all this he did for them before they were possess d of that good Land . And after that he had brought them unto it , and plac●d them in it , he made them ride upon the high places of the Earth . ver. 13. that is , to subdue and triumph over the most defenced and high-walled Cities : ( to riding is sometimes used in Script●re for conquering and subduing ; Psal. 45.8 . Psal. 45.4 . & 66.12 . Revel. 6.2 . ) He blessed them with plenty , and aboundance , as with the fruits of the field ▪ yea he made the most barren places fruitful to them , the craggy and stony rocks to yield them delica ies , Hony and Oyl , and the meat that they did eat was of the best ; Butter of Kine , and Milk of sheep , with fat of Lambs , &c. ver. 14. with the fat of Kidneys . of Wheat , with the very best of the best . And they drank of the best too , of the pure blood of the Grape , that is , of the juice of the Grape , which is red coloured like blood , so Psal. 45.8 . and such was the best wine in that Land : By these seven things , Hony Oyl , Butter , Milk , Fat flesh , Fine Bread and Wine , ( under which number all other are comprehended ) Moses comprehendeth the manifold blessings which the people of Israel enjoyed in that Land ; Thus , every way , God deserved well from this people .

Now what requital did they make to God , for all this ? Jeshurun was fat , &c. ver. 15. that is , This my people whom I styled righteous , and should have been Jeshurun , ( that is righteous , or upright before the Lord ) abu ed this my bounty , and turned my grace into wantonnesse , being pamper'd by this my merciful provision , kicked with the heel ; as young Mules , which , when they have sucked , kick the Damm's dug● ; they carried themselves rebelliously against me forsaking God that made them , by creating and advancing them ; yet they forsook his service , and lightly esteemed the rock of their salvation , Mat. 16.18 . that is , the mighty God , who is a firm foundation to his Church , Math. 16.18 . Him they ligh●ly e●teemed , and foolishly despised , and provoked him to jealousy with strange Gods , &c. ver. 16. that is , they exceedingly angred him , ( for jealousy is the rage of a man , Prov. 6.34 . ) with the service of their Idols , Pro. 6.34 . Ps. 78.18 . ( as the Psalmist hath it , Psal. 78.18 . ) And indeed in serving them they served Devills and sacrificed to them , and not to God , ver. 17. For what are Idols but Devils ? 1 Cor. 10.12 . 1 Cor. 10.20 . These were their Gods whom yet they knew not , nor their Fathers feared not ; such Gods were these Idols which they served , which could neither do good , nor evill ; ( as is said of them Jer. 10.5 . ) Thus they were unmindfull of the Rock that begat them , 20. Jer. 10.5 . and forgat God that formed them , ver. 18. So before , ver. 6. In all these respects Moses ( there ) sharply rebukes them by way of Interrogation , and Question ; Do you thus requite the Lord ? &c. i. e. with such pride ▪ contempt , iniquity and impiety , this is a woful requiral indeed ; but thus and no other way did they requite God's love and bounty .

A like complaint we have , of the unthankfulness of this people , made by God himself , Isa. 1.2 , — 5. Explained . Isa. 1.2 , — 5. Heaven and Earth are summoned to hear it , ( as Moses had done b fore Deut. 32.1 . ) these are called in to bear witnesse ; God declares against this people , puts in his Bill against them for their horrible Ingratitude : Shewing , first , what he had done for them , He had adopted them to be his Children , who we●e by nature Children of wrath , ( as all are ) ; and , passing by ●l others , chos●n them to be a peculiar people to himself , Exod. 4.22 . Secondly , he had nourished them when they were young , as we read , Hos. 11.3 . I taught Ephraim to go , &c. and provided for them in Aegypt , in the wildernesse of Canaan ( as we heard in the former Instance ) . Thirdly , he had brought them up , and made them every way great ; They had good education under such Laws and Statutes as no people under Heaven had the like , Deut. 4.5 , 9. Rom. 9.4 , 5. Deut. 4. 5 , 9. Rom. 9.4 , 5. ( And to these three heads , all other mercies shewed to them , may be referred ) . Now , what requital made they for these mercies , they have rebelled against me ( saith God ) that is , rote up in arms against me , ( as Absolom did against his Father ) such was their Rebellion , as that the ●ike was not to be found in the worst and du●●est sort of Creatures ; For the Oxe knoweth his Owner , and the Asse his Masters crib but Israel doth not know , &c. ve s . 3. Four Epithetes he gives them which loades them sufficiently with gui t. A sinful Nation , a People laden with iniquity ; a seed of evil Doers , Children that are Corrupters : And lest they may be thought to be overcharged , he mentions their Particular Crimes by a Logical gradation of three degrees ; They have forsaken the Lord , They have provoked the Holy one of Israel to anger , Thy are gone away backward . Such a requital , and no better did they then make . And the same Prophet ( yet more excellently and elegantly ) sets it forth in a song which he made in the behalf of his Beloved , Isa. 5.1 , — 8. See my Expos. on the Strange Vineyard . Isa. 5.1 , — 8. ( which I shall here but touch , having given a large exposition thereupon . ) Indeed , it speaks fully to the point delivered , under the Parable of the Vineyard , planted in a very fruitful Hill , strongly fenced in , weeded , watched , warred , pruned , and every way well husbanded , and cultur'd by the care and cost of the painful Husbandman , so that nothing was wanting that was requisite to the fructifying of it . Yet after all this paines and cost bestowed it could not be wonn to bring forth any thing but wild and stinking Grapes ; such was the State and condition of the Church of Israel and Judah , ( for to them it was proposed and applyed , vers. 7. ) God had planted them in a very fruitful Land , the Land of Promise , the plenty and pleasures thereof , Deut. 8.7 , 8 , 9 , & 11 , 11 , 12. we read , Deut. 8.7 , 8 , 9. & 11 , 11. He fen●ed them from spoyles by his mighty protection , his eyes were alwayes upon it and them , from the beginning of the ye●r to the end of it , Deut. 11.12 . this was that kedge which Moses calls the resuge and defence of Israel , the sheild of their help and the sword of their glory , O●●t . 33.28 , 29. Deut. 33.28 , 29. He cast out the stones that were in it , and cleansed the soyle , in driving out the Nations before them , the Cananites and Hittites &c. Psal. 44.2 & 80 , 8. Having thus cleansed the soyle , Psal. 44.2 , & 80 , 8. he planted it with the choysest plants , the seed and posterity of Abraham , Isaac , Jacob ; and from amongst them made choyce of the best , some to Rule and Govern them , some to Teach and Instruct them , Psal. 78.71 , & 99 , 6. others to Minister in the House the Lord , and every one of them to serve God and benefit the publique , in his several place and calling .

And for the further safety and defence thereof , He built a Tower in the midst thereof , not in a corner , or by-place of the Vineyard , but where it might be most conspicuous , and that not onely for the beauty of it , but for a Watch and Guard unto it ; that it might be a defence and preservative to them that were within it : By which , some understand Jerusalem the great and Metropolitan City of the Jews spoken of , Psal. 122.1 . or as others , Psal. 122.1 . Psal. 87.70 . the Temple that was builded therein by Solomon , Psal. 87.70 .

And that nothing might be wanting , in this his Vineyard ; He sets up a Wine-presse therein , that when the grapes were come to their full ripenesse , they might be improved to an useful Vintage , which may be understood of the Altar in the Temple , upon which they were to offer the fruit of their freewill offerings , Psal. 51.19 . Psal. 51.19 . Or ( which seemes most probable ) the Exercise of that godly Discipline ; in the use thereof , the sweet jnyce of holinesse and righteousnesse was wrung out of them , under the government of those godly Kings and Princes , Priests and Prophets , Judges and Captains which the Lord had raised up , and placed over them ; of which we may read at large in the Books of Joshua , Judges , and the Kings ; All which being laid together , God might justly appeal to their own consciences , and make them Judges in the case , what could have bin done more to my Vineyard that I have not done vers. 4. And now what did God expect from this his Vineyard , in liew of all these his favours sh●wed unto it , and paines taken with it ? Surely no other then what every man that p●anteth a Vineyard , expects from his plants ; I looked for grapes , vers. 2. fruits natural and proper for a Vine ; But how his expectation was answered , the words following shew , It brought forth wild , rotten , and unwholesome grapes , He expected Judgment , but found Oppression , Labruscas . uvae putidae Pagnin . Righteousnesse but behold a cry , the fruit and effect of that venemous fruit of Oppression , vers. 7. In the rich was found Covetousnesse , vers. 8. In the Voluptuous , willful debauchednesse , vers. 11. A settled purpose to do evil in the Impenitent , vers. 18. Impudency and desperate impiety in prophave ones , vers. 20. Math. 21.33 , — 40. And in their own wayes self conceitednesse , vers. 21. yea a Gloriation in their ryotous excesse of wickednesse , vers. 22. Such was the requital which they made to that good God , who had so well deserved at their hands .

And lest we might think , that this Ingratitu ●e was to be sound onely in the Israelitish Vineyard , our blessed Saviour transfers these things to us , ( who live under the Gospel ) and to our use in another Parable ( wherein he alludeth unto this former ) Math. 21.33 . — 40. There was a Certain Houshoulder which planted a Vineyard , and hedged it round bout , &c. The same Ingratitude is to be found amongst , us that was amongst them , yea , in a higher degree ; we beat his Servants that he sends to us for his Rent , kill one , stone another , nor have we spared his own Son , whom he hath s●nt amongst us , but have by our wicked hands crucified and slain him : yea , Acts 2.23 . so spirefully are many set against him , as that they could find in their hearts to crucifie him again , if it lay in their power ; and make him a mocking-stock to all the World by their open prophanesse , Heb. 6.6 . and shamefull revolt from him : Horrible height of Ingratitude !

Besides these general instances , many particulars might be mentioned , whereby the tru●h delivered might be confirmed , 1 Sam 1.15 , 17 , 18 , 19. 2 Sam. 12.7 , 8. 2 Chron. 32.26 . Luk. 17.18 . as in Saul , 1 Sam. 15.17 , 18 , 19. David 2 Sam. 12.7 , 8 , and in good Hezekiah , 2 Chron. 32.26 . all these are charged with Ingratitude , in not rendring to God according to what they had received . And that mentioned by St. Luke 17.18 . would not be forgotten ; Ten Lepers were cleansed , and but one of them found that returned thanks to God , and he a Stranger . A Samaritane ; He onely was the Figure ( saith one ) the other nine the Cypher : thus you have heard the point largely proved , now hear it applyed .

Our English Nation stands deeply guilty of this sin , God hath done as much for us , Use 1 as ever he did for Israel ; he hath chosen us out from all the Earth , and severed us after a sort from all the World ; Toto d●visos ●●be Britamos . that we might be a pattern of his bounty . He hath setled this our English Vineyard in a very fruitful Hill , eminently Fat , and Fertile , richly provided of all fruitful Commodities . Insomuch that as Pliny ( the younger ) writes of Aegypt ; Plin. in Fa●●gyr . She was wont to b●ast that she owed nothing to any Forrain streames , for her fertility , being aboundantly watered by the sole inundation of her own River Nilus ; The same may this our little Iland say ( in some sort ) ; for she hath moysture enough in her own shell ; Other Nations stand in more need of us , then we of them .

We have bin throughly fenced in ( as the mount was within the R●yles ) with the hedge of divine protection , which hath bin as a brazen wall about us ; Never had Land more convincing proofs of Omnipotent tuition , both against Forraign Powers , and Home-bred Conspiracies , than ours . It is hard ( saith a Reverend Prelate of our Church ) ( who hath wrote a whole discourse of this Subject ) to find any Precedent even amongst the people of God , B. B. Carleton , his Thankful Rememb . of God 's mercies . Epist. Ded. ( since the time wherein God shewed his miracles , in protecting the people of Israel , ) that for so many years together have bin continually preserved and delivered from so many , so cruelly intended , so dangerous assaults as we have bin .

He hath picked the Stones out of this his Vineyard , Those Popish Laws and Statutes which did inhibit the worship of the true God ; together with those false Doctrines of Popery and Heretical pravity ; wherewith this our Land and Nation was formerly tainted , and made us a true Orthodox Church , eminent for puri●y of Doctrine , and reverend administration of the Sacraments .

He hath planted this his Vineyard with his choysest plants , Princes of the best for Learning and Piety ; Judges of the best for Prudence and Gravity ; Divines of the best for Soundnesse and Integrity , &c. All of the best and choysest , insomuch that no people under Heaven were able to compare with us herein .

Nor hath any Watch-Tower in the Christian World bin better furnished with vigilant and careful watchmen than this , which he hath in his English vineyard . Other Nations excell us in Glorious Buildings , Temples , &c. but for Pulpits England hath the praise .

Nor do we want a Winepresse therein , godly and wholesome discipline , in the execution whereof when man hath failed , he hath turned the screw himself following us , sometimes with Famine , sometimes with Pestilence , and lately with the Sword ; that what is in us might be made known , and that he might fetchout such juyce as might beseem Repentance and new Obedience .

And now Israel what doth the Lord thy God require of thee ? ( as Moses sometimes said ) so may I say to thee O England ! Deut. 10.12 . Something ( Questionlesse ) is expected that should be returned , ( though not as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Recompence for these Favours yet as Testimonies and signes of Thanksfulnesse ) to so good and gracious a God who hath so well deserved of thee , which cannot be lesse then fruit . I looked for Grapes ( saith God of Israel , ) such as in Nature , Quality , and Quantity , Isa. 5.4 . may be something answerable to his Love , Care , and Pains bestowed : The like looketh he from us ( without doubt ) ; but what findeth he ? what return have we made unto him ?

Have we not ( with Israel ) despised the pleasant Land , Psal. 106.24 . Psal. 29.11 . Psal. 122.7 . Psal. 106.24 . That blessing of Peace , ( t●e C●ild of Heaven ) and Plenty , ( the Child of Peace ) wherewith God hath promised to bless his People , Psal. 29 11. and for which David so earnestly pra●ed , Psal. 122.7 . It hath bin undervalued by us , and vilified a no●gst us ; And the sword ( one of the deadlyest arrowes in God's qui●er ) preferred .

The fence which hath bin made about us , we have plucked up with our hands , and trampled upon with our feet . God's Laws are openly transgressed , and Mans's Laws cannot be heard for the noyse of Drumms and Cannons : our discords and contentions have ●ayd open a wide gap , both for the Bear of the Wood , and for the Fox of the Field ●oenter .

Those Stones of Popish Doctrine and Heresie , cast out and exploded by our Church ( long since ) are cast in again ; and whilst we seemingly drive our Innovation and Popery at the foredoor , we let it in at the back ; and have proved our selves to be the best Friends to it , that it hath found in England these many years .

Our Watch-Towers have bin empty , through our own wickednesse and cruelty ; how many of Gods faithful Watchmen have we beaten , and buffeted , slaundered , and pillaged ; cast out and Imprisoned , killed and murdered for a constant discharge of their d●ties , in telling Israel of their sins , and Judah of her transgressions ?

Our Winepresse is broken down , in respect of humane Discipline ; and whereas we complained of a bad one , now we justly may complain for want of One ; God indeed hath set up his Presse amongst us , he hath scruzed us with many Judgments and Afflictions , but if you would know what liquor comes from us , take a taste from the mouth of a Prophet . What he said of Israel is too too true of this our English Nation . Hos 4.2 . The Lord hath a Controversie with the Inhabitants of the Land , for that there is no truth nor mercy nor knowledge of God in the Land ; Hos. 4.2 , 3. What then ? Swearing , Lying , Killing , Stealing , Whoreing ; and so we break out into horrible outrages , so that blood toucheth blood : murtherers are so frequent , that there seems to be no intermission of blood shed : Is not all this spoken of our times ( think you ) ? Exod. 7.20 , 24. The waters of Aegypt being turned into blood , were loathsome to the Aegyptians , so that they could not drink thereof , Exod. 7.20.24 . and whose soul doth not loath to ta●e of such liquor ? I spare to speak of the Pride , Avarice , Luxurie , Contempt of Gods Ordinances , Violation of his Sabbaths ; that is generally to be found amongst us .

These be the fruits wherewith we requite God for all his mercies , in plan●ing fencing , we●ding , watching over us . O ●elt it not in Gath ! 2 Sam. 1.10 . How happy had it bin for us , if we had not given advantage to our enemies , to censure our Profession , for these our foul enormities . This is a Lamentation , and shall be for a Lamentation , Ezek. 19.14 . Ezek. 19.14 .

But what is generally said o fall , is as good as not spoken at all . I must weave my net a ●tt●e closer , it I would fish successefully . Who is there amongst you all that hear me , that can wash his hands from the guilt and stain of this base Ingratitude ? Besides , the share that we have had in those general mercies before mentioned , ( which have not bin small ) , Psal. 68.13 . Which of us all have not had many Particular n●e●cies multiplied on him , by this our bountiful and gracious God ? Who called thee from amongst the Pots , thy sooty and soylie condition , to serve ●im ? Who planted ●hee in that fruitful Hill , that Country County , Town , Parish , Fami●y , where thou enjoyest , so plentifu●●y the meanes of grace , which many want ? Who hath protected and defended thee from the Cradle to this hour : and when Father and Mother forsook thee took the charge of thee ? who hath cast out those ●●ones which were naturally in thy heart , Psal. 27. Ezek. 11.19 , & 36 , 26. Isa. 4 4. 1 Pet. 2.11 . Joh. 15.2 . Psal. 68.19 . and cleaned thee from those foul lusts ( mortif●ing and subduing them in some good measure , which did fight against thy soul ? Who was it that hath pruned thee , with so many fatherly Chastisements and Corrections , that thou mightest yet become more fruitful in a holy li●e and conversation ? Who is it that loadeth thee daylie with his blessings , undeserved , undersired , unexpected , every morning , yea every moment renewed ? Hath not this good and gratious God done all this for thee , and for every soul of us that stands here before the Lord this day ? Add unto all this , that blessing of blessings ; G●ft of all Gifts , Joh. 4.10 . his own Son , who came down from Heaven ; was born in poverty , lived in penury , dyed with intolerable pain and sorrow , and all to recover thee and me , from our willful fall ; and to restore us to our former happinesse .

Now what retu●n have we made to God for all his mercies ? Hath he not great cause to say of us as David of his enemies , they have shewed me hatred for my good will , Psal. 109.5 . to the great grief of my Soul ? He expects Humili●y and behold Pride , He looks for Love , and beho●d Envy ; for Liberali●y , and finds Covetou●nesse ; for M●rcy , and meets with cruelty ; &c. Do you so requite the Lord , O foolish People and unkind : Math. 13.27 . Heb. 6.8 . We find a great complaint in Scripture of such Soyl , as b●ings forth Thorns and Weeds and ●ares ; yet all these are good in their kind , and useful to the wise ; but the worst fruit that the groaning Earth bears , is , man himself , our sinful and unprofitable selves , from whom God hath so long expected fruit , but after all his cost and pains when he looks for fruit , he finds none , or worse ; bad fruit instead of good .

As this our Ingratitude should humble us for time past , Use . so we should be stirred up for time to come , to make a better return to God , than hitherto we have made , that he may not be altogether deceived in his hopes : When Showrs fall on a Dunghil they cause stink ; when in the Strees , dirt ; if in desolate places , they bring up weeds : but if they fall in a Garden they produce herbs and flowres ; If in a tilled Field , corn ; If in an Orchard , fruit . If the soyl of our hearts be foul with uncleannesse , rank with covetousnesse , sowr with lusts , &c. the rain which now falls upon us , will cause an appearance of weeds in us ; but if you bring hearts thither , like a well tilled Field , or cultured Vineyard , then you will recompense those Instructions which shall be given you with Increase of good fruit .

The ill requital that we have made to God for all the good we have received from him , hath bin in part discovered . Now give me leave to discover unto you the vilenesse of this vice [ Ingratitude ] , that we may shun it , and hate it ; And the rather , because we have bin foretold , that it is one of those sins that renders these times perilous . 1 Tim. 3.1 .

I am not able with the best skill I have , to draw it to the Life ; and Anatomize it as I ought . Could we but see it in its own colours , we could not but detest it ; I must desire you to rest satisfied with that rude draught of it , which I shall present unto you : And so first , take notice that it is a Compounded sin ; it hath many poysonful Ingredients in it , which makes it extreamly evil ; and amongst others , these .

First , Ignorance , and such an Ignorance as whereunto mercy is de●yed , Isa. 27.11 . He that made them , will shew them no favour , Isa. 27.11 . being a people of no understanding , it being willful and affected : Thus God complains of Israel , Isa. 1.3 . Israel doth not know , Isa. 1.3 . Hos. 2.8 . and , Hos. 2.8 . She did not know ; The meaning is , they would not know ; they did shut their eyes , and would not acknowledge God to be the bestower of that good which they had ; in that respect the Oxe and the Asse is preferred to ●srael . It is wor●e then brutishnesse ; what Creature can you resemble an ungrateful Person unto ? unlesse it be to the Hog ( who eats up the Acorns which fa●l from the Tree , and locks not up unto it ) . And yet though they look not up to the Tree , whereon the Mast did grow , they know their trough , and take notice of them that use to feed them at it .

Secondly , Idolatry : Ingratitude doth not onely passe by , without notice-taking of good bestowed , but ascribes all to others . Thus Israel ascribed all their plenty , their Bread , their Wine , their Wool , their Water , &c. to their Lovers or Sweet-hearts , that is , to their Idols and false Gods , Hos. 2.5 .

Thirdly , Pride , is another sinful ingredient , that goes to the composition of it : Hos. 13.6 . Their hearts were exalted ( saith God of ungrateful Ephraim ) therefore have they forgotten me , Hos. 13.6 . And this is rendered as the reason , why Hezekiah returned not to God according to that he had received , his heart was lifted up in him , 2 Chron. 32.25 . 2 Chro. 32.25 . Psal. 73.6 , — 10. There is no one thing in the world that causeth unthankfulnesse so much as Pride , Psal. 73.6 . — 10. It is Pride that causeth a man to undervalue the Mercy , and to overvalue himself , as if he deserved better ; thence it is , that God doth so often , and strictly warn Israel to beware of it . Deut. 8.14 , 17. Prov. 6.16 . Jam. 4.6 . 1 Pet. 5.5 . is a sin that God abhors , Prov. 6.16 . and resists Jam. 4.6 . and no marvel , for it resists him ; other sins fly from God and decline him , but this opposeth him to his very face .

Fourthly Envy , that is the Daughter of Pride , and will wait upon her Mother ; where the one is , the other will be ; Non potest quisquam et invidere et gratias agere . Sene. we grudge no men the praise of their kindnesse , but whom we envy and hate : And by experience we have found that true , which Tacitus saith of extraordinary favours , which lighting upon ill minds cause hatred instead of love ; whence arose that Proverb ( so often in use ) , Save a Malefactor from the Gallows , Quo plus debent magis oderint . Senec. Ep. 19. and he will be the first that will condemn thee ( if he can ) , as Judas did Christ , ( who , as some say , had been ( before he was called to be an Apostle ) d●livered by his means , being otherwise likely to have suffered for a flagitions offence ) . This Envy cometh in with her comparisons , disdaining that others should be equalized , ( much lesse preferred ) in bestowing and receiving gifts . Thus the Elder Brother looked upon the younger Brother's enrertainment with an evi●l eye , Luk. 15.18 , 19. insomuch that he sticked not to charge his Father with unkindnesse , as if nothing at all had been done for him , albeit the Inheritance was his , Luke 15.18 , 19. It is our imbred emnity against God that maketh us so loath to acknowledge God , and his goodnesse towards us .

Fifthly , There is much of Sacriledge in it ; The Ungrateful man robs God of th●t honour which is due unto him and w●ich he ha●h rese ved ●o himself , ( nor will he give it to any o her ) : God is content that we should have the good of all , b●t the prai●e of all h●●looks to have himself . That , is as the Ewe that Nathan spe●k●o● , 2 Sam. 12.3 . Mal. 3.8 . in the Parable , which God puts in his own bosome : Will any man rob his God ? he is a wretch that doth so ; And such a wretch is the ungrateful person , who steales away God's Ewe-Lamb , having large flocks and herds of his own .

Six●hly , Psal. 73.11 . Job . 21.25 . and lastly , There is Atheism in it . Thus those ungrateful wretches , mentioned by ●ob , whom God hath blessed with temporal abundance , ask , What is the Almighty that they should serve him , Job 21.25 . and should Job have been ungrateful towards God , for those blessings which he had received from him , he professeth plainly that he should have denyed the God that is above , Job . 31.28 . Ps. 63.21 . in so doing , Jeb . 31.28 . An unthankful heart is an Atheisticall heart wherever it be found , Psal. 73.11 . Thus you see , what a bundle of sins are wrapt up in this one ( albeit you have not seen the one half ) which is enough one would ●hink to make us abhor-Ingratitude , But

Secondly , I● is a sin that all Law condemns . The Law of Nature is against it ; For naturally every effect is brought back to its cause , Aquin 4.22 106. Art. 2. ( as all waters come out of the Sea , so all re●u●n thither again ) . Now God●s the cause of all things , and persons therefore Nos , nostraque , whatsoever we have , and whatsoever we are , must be ascrib●o unto him . And shall not the Rivolets of praise and thankfulnesse return to that p●ace from whence our benefi●s do spring ? By Instinct of nature Men have been thankful to Beasts , of whom they have go ten any good : So Romulus and Rhemus set up in Rome the Im●ge of a Wolf , fo● a kind remembrance of that Wolf that did feed them with her Mi●k : And Beasts have been thankful to Men. God sends the ungrateful to the Oxe and the Asse , to learn of them , Isa. 1.3 . Isa. 1.3 . And to Birds and Beasts , Dogs and Lyons , we may send such , on the same errands . Of the Stork i● is storyed , that she offers the first fruit of her young ones to God , by casting one of them out of her nest , as Rent for her house room . And of the Elephant it is reported , that , coming to feed , the first spring he breaks , he turns it towards Heaven in testimony of thankfulnesse : A poor Spaniell , that is fed with a bit and a knock , and now and then remembred with a crust of bread , how gratefully will he remember his Benefactor ? ( saith Ambrose ) . Amb. Hexam . Plin. lib. 8. cay . 40. Pliny relates many memorable Instances of the fidelity of Dogs to their Masters , which are too long to recite : The like Gratitude we read in Aulus Gell : of a Lyon out of whose foot a young man had pulled a stub , and cleansed the wound ; Aul. Gel. noct. Attic. l. 5. c. 14. the name of the man was Androclus , a Slave to a noble man in Rome , who had run away from his Master , and fled into the Desarts , where hapning into a Ca● , a Lyon comes to him , groaning and halting , offering to him his paw , grievously wounded with a stub ; Androclus pulls it out , dresseth the wound , so that in a short time the Lyon was cu●ed ; in recompence whereof , the Lyon brought him every day a part of his prey for the space of three years : Afterwards , Androclus was taken , and sent to Rome , and there by his Master imprisoned . Not long after , this Lyon was also taken alive , and sent thither , where he was kept ( after their manner ) for pastime ; Androclus was condemned to combate with this Lyon ; and being brought out of prison , and put unto the Lyon , expecting nothing but suddain death , the Lyon came to him , and fawned on him , licking his hands , and feet , and would not hurt him ; Hereupon the Emperour pardoned Androclus ●set set him free , and gave him the Lyon ; of whom the people usually said , Hic est Leo hospes hominis , H●c est homo medicus Leonis : This is the Lyon that fed the man , this is the man that ●hysickt the Lyon .

The Asp is a venenous Creature , Plin. l. 10. c 74. and yet we read in Pliny of an Aegyptian that had one , that ordinarily came to his Table , and there took meat at his hand : This Serpent afterwards had young ones , and one of those young ones happened to sting on● of the Aegyptian's Children , whereof it dyed ; which when the old Asp perceived , she presently kill'd they young one which did it , and afterwards , as ashamed of the wrong offered to her feeder , departed from the house , and never returned more . And the Fish in the Sea likewise , they say , are in their kind grateful : Athenaeus ( lib. 13. ) reports , that Milesius having bought a Dolphin alive , and letting it go again into the Sea ; afterwards , himself being cast away by shipwrack , and ready to perish in the midst of the Waves , that Dolphin took him , and carryed him to the shoar , and so preserved his life . Albeit I doubt of the truth of the Narration , yet I doubt not of this truth , that it is more then beastly Ingratitude to be ingrateful . These Instances I give you to manifest that Ingratitude is hateful to Nature even in the Creature , to the Creature : Oh! how detestable then is it in the Creature towards the Creator ? Common Morality condemns it , and informs every common capacity of this common principle , Suum cuique , Let every one have his own . There is no book of Ethicks , of moral doctrine , that we meet withal , wherein there is not ( almost in every leaf ) some detestation , some Anathema , against Ingratitude . We owe God thanks in poynt of Morality , and Honesty ; as he is our bontiful Benefactor , and gives so liberally to all : Every benefit carryes with it the force of an obligation ( as we all confesse ) ; let us receive one small kindnesse from another , we acknowledge our selves much bound unto him for it ; and this the Heathens confesse . And then it is a due owing unto God in poynt of Covenant , Psal. 50.15 . Call upon me ( saith God ) in the time of trouble ; Psal. 50.15 . I will hear thee , and thou shalt glorify me . Which Scripture ( saith one ) is a kind of Indenture , God is the Landlord he demiseth a Tenement [ I will hear thee in the time of trouble ] but he requires Covenants from the Tenant : first a common Fine must be paid , [ Call upon me ] ; And then a continuall Rent must be rendered , Thou shalt glorify me : Justice by Ingratitude is violated , and therefore carefully to be avoyded .

Religion and Piety will not own it , What is Religion ( said the Orator ) bu● Gratitude to God ? Piety , but Gratitude to Paren●s ? Loyalty , but Gratitude to Princes , &c. Thankfulnesse to God is a Religious Act , part of that service whereby we worship and honour him , Psal. 50.23 . Whoso offereth praise glorifieth me . And it may , in some sort , be said to be a more excellent part of God's worship then Prayer , for that it is of a larger extent ; we have many things to praise God for , which we never prayed for , ( as for our Election , Preservation in our Infancy , and many other daily favours , which we begged not at God's hands ; No , nor may pray for , as for this or that particular Affliction , which yet hapning unto us we are bound to blesse God for , it being a fatherly correction laid on us for our Amendment ) . Besides , it contributes more to God's glory , to acknowledge , by thanks , that God hath given , than to acknowledge by prayer that God can give . The one belongeth to them that seek , the other to them that have found what they sought , &c. Both Suit , and Service is owing unto God our Lord , 2 Cor. 4.15 Prayer and Prayse ; and yet the last is that wherewith the Lord seems to be most delighted , as that whereby he is most honoured : Nor can that man be a Religious man , that doth neglect it , and is ungrateful . You see ( then ) in what state he stands that is Unthankful ; he is Outlawed , both by the Law Naturall , Morall , and Spirituall , which is the second Motive I commend unto you , which , being being well cosindered , may teach us to avoyd Ingratitude .

Thirdly , Consider the Recompence and Reward of it ; It provoketh revenge , both from God and Man : What the sin against the Holy Ghost is in Divinity , ( saith one ) ; the same is Ingratitude , in Morality a sin unpardsnable . It was said of Alexander that he exceeded all in Bounty ; And of Caesar , that he exceeded all in Patience ; yet it was observed , that the one did never give unto , and the other never forgive , an ungrateful Person . The Laws of Persia , Macedonia , and Athens condemned such to death , as requited not a good-turn ( it being in their power ) : For they judged , that such a one would not stick ( in a very high degree ) to neglect their friends , their Parents , their Country , their Gods ; inasmuch as he that is unthankful is also shamelesse and he that is not ashamed will not stick to commit any Villany . Philip of Macedon caused a Souldier of his , who offered unkindnesse to his Host , ( who had courteously and plentifully entertained him , yet at his going away begged some of his Host's lands ) , to be branded in the fore ead , with ●●ere two words Hospes ingratus , But we shall not need to god w● to the Philistins to sharpen our Mattocks ; Scripture affords us Instances of Revenge justly taken ( or at least intended to be taken ) upon Ingratitude . 2 Sam. 10.4 . David was highly incensed against the Ammonites , for that despight which they offered to his Messengers , whom he sent in kin●nesse to visit their King , ( after the death of his Father Nahash ) . They shaved off the one half of their Beards ( laith the Text ) ▪ and cut off their Garments in the middle , even to their Buttocks , and sent them away : The Beard is a Naturall Ornament of the Body , and so it was accounted in Israel ; for had this trick of shaving the Beard ( in use at this day , amongst the Romanists ; and now in fashion amongst us ) been the use in Israel , the Messengers needed not to have been ashamed ( as they were ) , for they might more easily have cut off the other part of the Beard remaining ( as one saith ) , Ver. 5. than to have stayed at Jericho till their Beards were growen , as they were enjoyned to do . And the Garment is an Artificiall Ornament of the Body , Ver. 6. which covers the nakednesse of it : In both the King of Ammon sought the disgrace of David's servants ; which Ingratitude so stank in David's nostrils , that he revenged it with the slaughter and overthrow of seven hundred of their Chariots , and forty thousand Horsemen . And how greatly ( and justly ) was David exasperated against Nabal for his ungrateful carriage towards him ? 1 Sam. 27. David had done much for him , in preserving all that he had , Ver , 14.21 . and being a defence unto him , and as a Wall unto all that was his , both by Night and by Day ; ( as Nabal's own Servants did testify ) . Now , David being in want in the wildernesse , and hearing that Nabal made a feast for his Sheep-shearers , sends a friendly Message to him , desiring some relief from him , for himself and his , what he thought good himself , ( not prescribing what he should send ) ; an honesmotion , and as easy for him to grant at such a time : But Nabal forgetting the kindnesse that he had received , doth not onely refuse to return kindnesse for kindnesse , but gives rayling and reproachful words : Who is David , or who is the Son of Ishai ? Why Chur●e , he is God's anointed ; he that hilled Goliah , and had defended the people o God in general , from the Philistins : and that in particular had kept thee , in the wildernesse , and done many courtesies for thee in Carmel : And it is one degree of Ingratitude , not to retain the memory of a Benefactor 's kindnesse . But he proceeds yet higher in slandering David and his ca●se , making him & all that were with him no better then Fugitives & R●magates from their Master : and so no onely denyed David that courte●y which was desired , but he reviles his Person , and condemns his Cause ; Ver. 13. and in so doing sends him stones instead of Bread : which Ingratitude of his did so incense David , ( albeit he had been long in the School of Patience & well profited therein ) that he armeth himself to take revenge , Ver. 22. and bindeth it with an Oa●h , that be would slay all that belonged to Nabal , even to the Dogg that pisseth against the Wall . Verse . 23 , — 32. And questionless had proceeded in his purpose , had not Ab●gail ( Nabal's wife ) met him by the way , and by her wisdome pacified his wrath , and hindred him from his bloody intention : Ver. 33.34 . For which David blessed God , and acknowledged his providence therein , in sending Abigail out to meet him , and blessed Abigail as that Instrument that was used to keep him from that bloody act , which was intended by him : And yet , Ver. 37.38 . notwithstanding that David spared this churlish and ingrateful Nabal , God would not spare him for that his Ingtatitude ; he takes the matter into his own hand , and punisheth Nabal with no lesse punishment then the stroak of D●ath ; yea , with a blockish and senslesse Death his heart dyed within him , and he became like a stone , whereat David rejoyced , and for which he blesse God , Ver. 39. who had judged his righteous cause , in bringing the wickednesse of Nabal upon his own head .

And indeed , you shall find that Proverb to be most true , Pro. 17.13 . Whoso rewardeth evill for good , evill shall not depart from his House , Prov. 17.13 . Plagues and Punishments from God ( and many times from man also ) light upon such either in their Persons , or Posterity . Jer. 18.20 , 21. God's wrath hath been revealed from Heaven against it , and that in a very high degree , ( as Jeremiah sheweth by the Spirit of Prophecy , Jer. 18.20 , 21. ) And if Ingratitude of man towards man be so hateful ; what think you of man's Ingratitude towards God ? shall that ever escape unpunished ? Consider advisedly and give sentence .

We read that when Tamerlane had overcome Bajazet , he asked him . If he had ever given God thanks for making him so great an Emperour ? Bajazet replyed that he had never thought of that : It is no wonder then ( said Tamerlane ) that so unthankful a man should be made such a spectacle of misery , as thou now art . God will be unto such as forget him , a Lyon , a Leopard , and as a Bear robbed of her Whelps ▪ Hos. 13.6 , 7 , 8. Jer. 8.13 . Hos. 2.9 , — 13. Rev. 2.5 . Num. 4.25 , 28. Rom. 1.21 . Mat. 25.30 . Opposita , juxtase posita , magis illucescunt . as it is threatned , Hos. 13.6 , 7 , 8. And ungrateful Israel found it to be true , ( as the whole Book of the Judges testifies ) . Sometimes he punisheth Privatively , in taking away his Mercies from us , as Jer. 8.13 . Hos. 2.9 , 10 , 11 , 12. Revel. 2.5 . And sometimes Positively , with Judgments Temporall , as Numb. 14.25 , 28. Spirituall , as Rom. 1.21 . and Eternall , as Math. 25.30 . Let this prevail with us , to beware of so foul an evill .

Lastly , Let us on the other side take notice of the Good of Gratitude , that so the ill of Ingratitude may the better be discovered .

There are but three heads whereto we refer all that is Good , Jucundum , Vrile , Honestum ; Pleasure , Profit , and Honesty : each of these ( singly ) we count Good , but when all these three concur we count that Excellent . Now , in this one Duty of Thankfulnesse all these meet , Psal. 147.1 . Psal. 147.1 . O praise the Lord for it is good yea , it is a pleas●nt thing ▪ and Pra●se is comely . It is Good , as it brings Profit with it ; and Profi ( we know ) is a very moving Argument . The Benefit is great that comes by Thankfulnesse unto us ; for by it we retain the old , and invite new Mercies .

Blessings , already conferred on us , are retained and kept by our Thankfulnesse ; no better way to preserve what we have than by being thankful for what we have .

And the thankful Acknowledging of Blessings invites new Mercies , Gratiandi actio est ad plus dandū invitalio . Ps. 9.10 , 11. Luk. 17.15 , 19. as appears by that which David speaks , Psal. 9.10 , 11. So Luke 17.15 . that Leper which returned back to give God thanks , received a second time forgivenesse of sins , ver. 19. There is nothing that obtaine h more of God than Agnition of favours received . Such a one we say , deserveth to have kindnesse shewed him ; he is so mindful of a good turn .

On the other side , Unthankfu●nesse is a great loser ; it forfeits all that hath bin by Prayer obtained , Si c●ssat Gratiacum recursus , c●sset gratiarum decursus . Bern. Mark 6.5 . and ●oppeth the cour●e of Gods blessings ; and dryeth up ( as it were ) his hand that he cannot stretch it forth to co us good : so we read , Mark 6.5 . Christ could do no mighty Works in his own Country , And why not there as well as e●sewhere ? their unthankfulnesse and ingratitude towards him , transfused as it were a dead Palsey into the hands of his Omnipotency ; Such is the venemous nature of it . As David said of unthankful Nabal , 1 Sam. 25.21 : So saith God of an unthankful Christian , 1 Sam. 25.21 . In vain have I kept all that this fellow had in the wildernesse , &c. So , in vain have I done so much for this ungrateful wretch .

Thankfulnesse , is good as being Pleasant , and delightful ; It is the Exercise not onely of the dumb Creatures on Earth , but of the glorious Angels in Heaven , to give thanks unto the Lord , and praise his name , Psal. 148.2 , 3 , 8. Revel. 4.8 , 11 , & 7 , 11 , Psal. 148.2 , 3 , 8. Rev. 4.8 , 11 , & 7 , 11 , 22. 22. Yea , there is more delight in this , then in Prayer , ( saith Reverend and Humble Hooker ) for the one hath pensivenesse and fear , but the other joy annexed . But in Ingatitude there is no delight at all , nothing but envy , murmuring , and discontent : Serpents have venome within themselves , which they put forth to the hurt of others ; but an ungrateful wretch hath his venome within him , wherewith he is tormented daylie .

Lastly , Gratitude is an honest and comely Good : Nothing doth more commend a man to God and Men , than it , Luke 17.15 . Luke 17.15 . But Ingratitude is a foul and ignominious thing , It leaves an aspersion on the name and fame of a man , no vice greater : so did the very Heathens judge of it , Ingratum dica● omnia dixisti . Senec. de Benisic . they counted it for the fowlest imputation that could be layd upon a man , to say , He was Ungrateful ; Term him so , and you have called him all the fowl names that may be . It overflowed all other particular vices ; No other vice could get a name amongst them where that was ; it swallowed all , devoured all , and became all . Su e I am , that our Saviour joynes these two together , the unthankful , and the evil , Luke 6.35 . the unthankful man hath his brand to be a naughty man ; and St. Luk. 6.35 . Paul sets the unthankful and unholy together in that bead-roll of vitions Per●ons , 2 Tim. 3.2 . 2 Tim. 3.2 . intitimating in what e●teem they are to be had amongst us . Lay altoge●her , and then tell me if we have not great cause , not onely to beway our former Ingratitude , but for the future to beware lest we be charged with it , which we cannot avoyd , unlesse we make some thankful return to God for all his Favours bestowed .

But God's gifts are free , Object . Psal. 50.7 , — 14. Psal. 16.2 . Resp. Mich. 6. Psal. 50.14 . he gives and looks for nothing again , Psal. 50.7 , — 14. Psal. 16.2 .

God looks for nothing to be done by us , by way of Exact Recompence ; Thousand of Rams , and ten thousand Rivers of Oyl cannot do that ; but something he expects should be done by us by way of acknowledgement , and declaration of his goodnesse and care of us , Psal. 50.14 . and that for the good of others . I will publish the name of the Lord ( saith Moses ▪ Deut. 32.3 . ) Ascribe ye greatnesse unto our God . We must report , that they who hear may give glory to the God of Heaven . He that makes a Clock , bestowes all that Labour on the several Wheels , that thereby the Bell might give a sound and the Hand shew to others how the time passeth away : so this is a Principal of that Thankfulnesse which God requireth of us , that we make an open declaration of his mercies , for the winning and confirming of our Brethren .

Secondly , Our best Retributions being proportioned to the infinitenesse of his merits , may justly be esteemed Nothing : What is a Pepper-corn . to the worth of a large Farm ? God looks but for thanks for the large mercy we hold of him ; and what is that , but Nothing ? Gratias dicere est Gratias facere ( saith August ) ▪ To utter our thanks to God is all our performance of thankfulnesse .

And yet , we must not think that Gratitude lyes wholly in the Tongue ; As if a general acknowledgement of God's favours , or recounting of some eminent mercies were sufficient , when in the mean time our Hearts are far from him , and our lives are wicked and un●eformed : Thanking of God is a thing that most do , and yet few do as they should : Bern. in Cant. Scr. 13. Bernard in his time complained that Deo Gratias , God be thanked , was made as it were a By word , as it is amongst many of us at this day , who being asked about the health and welfare of our Selves and Friends , usually come with God be thanked , and God be praised ; when their lives are wicked and unreformed : There I may resemble to some pritty Birds that are painted on Cloaths , that hang upon the walls in some A●e-houses ; which have goo● sayings in their mouths , as , Be sober , and watch , Fear God Honour the King , Pray continually ; But Drunkennesse , Swearing and Vomiting is in the Room or at the Table . Such a pritty Peacock was that boasting Pharisee of whom we read in the Gospel , Luke 18.11 . Luke 18.11 . He came with God I thank thee in his mouth . And many other had Hosanna between their lips one day , that the next cryed Crucifie him . Crucifie him . John 12.13 , & 19 , 15. Math. 26.40 . Vers. 67. Such praise in the mouths of wicked ones is no more acceptable unto God ; then Hail Master was in the mouths of those who spat in the face of Christ , and buffetted him with their fist . It adds unto our Ingratitude and makes it more vi●e , inasmuch as we do not onely wi●hhold from God his right , which is Sacriledge ; but we add Hypocrisie unto it ; take his name in vain , and mock him for his kindnesse doing that in good earnest , which boyes do in sport ; we stand upon our heads , and shake our heels towards Heaven : At least we are like some crafty and dishonest Tenant , which makes a kind of tender of Rent , and when we have done we sweep it up again , and go our wayes : Habere Gratias corde . Psal. 116.12 , & 111 , 1. Agere gratias ore . Psal. 22.22 , & 45 , 1 , & 66 , 16 , 17 , & 71 , 24. Referre gratias opere . Psal. 116.13 , & 138.2 . Prov. 3.9 . Give me leave therefore ( before I end the Point ) in a word or two , to shew you wherein true Gratitude consists , and what is expected from him , that would approve himself to God , to be truly thankful .

Thankfulnesse is either in Affection in Profession , or in Action : Thankfullnesse in Affection , is when we heartily accept of the benefit bestowed , think our selves indebted for it , and heartily desire to make some return to testifie it , Psal. 116.12 , & 103 , 1 , & 111 , 1.

Thankfulnesse in Profession , is , when we make known the benefit received to others , praise the Giver ▪ and vow or promise to requite it according to our Power , Psal. 22.22 , & 45 , 1 , & 66 , 16 , 17 & 71 , 24.

Thankfulnesse in Action is , when any convenient or beseeming Recompence or return is made for the benefit received , ( be it more or lesse : ) Psal. 116.13 , & 138 , 2. Prov. 3.9 .

He that would be truly thankful , must manifest his thankfulnesse all three wayes ; in heart , by word , and by deed ; Our Hearts must lead the way , our Tongues must follow our Hearts ; and our Hands our Tongues . Our Hearts are the Fountain of every good Action , there must it be originally . The Tongue is the Messenger of the Heart , there it must be declaratively : The Life is the manifester of the truth of both , there it must be Actually .

When we call to mind , Recognition . Psal. 107.13 . Psal. 68.14 . Numb. 11.6 . Psal. 106.24 . Commemoration . Psal. 117.2 . Psal , 78.4 , 6. Psal. 22.22 , 23. Math. 12.34 . Retribution . Psal. 50. ult. and keep in mind Gods favours bestowed on us ; when we highly prize them according to their goodnesse , and put a right estimate upon them , stirring up our souls to thankfulnesse ( as David did ) then Gratias Habemus , we have thanks in our hearts for God , or we have thankful hearts to God . For want of this Israel was blamed , Numb. 11.6 . Psal. 106.24 . Think and Thank God , is a good Motto .

When we confesse Gods goodnesse , and with our lips set forth his praise ; when we publish abroad the loving kindnesse of the Lord , and tell our Children what God hath done for us , and provoke others to this duty , then Gratias agimus ; we give thanks to God with our Tongues ; Out of the aboundance of the heart the mouth speaketh .

When we expresse a thankful heart in our lives , using these blessings which God hath bestowed on us to the right end , improving Gods gifts to the Giver's honour ; when we lead a godly life , and order our conversation aright , and abound in good works , then Gratias referimus opere , we return thanks to the God of Heaven by our lives .

In short , that Gratitude is grateful and acceptable to God , whose Root is in the Heart , Blossomes in the Tongue , and Fruit in the Hand : whose Root is Faith , Blossomes Praises , and Fruit , Good Works . Blossoms in the lips may soon be blowen away with a breath , Psal. 39.30 , 31. it is a fading thing ; but when the heart and life is thankful , that pleaseth God better then a Sacrifice that hath horne or hooffe , Psal. 69.30 , 31.

But what if one be not able ? We would pay God this Rent and Tribute of thanks , Object . but we have not wherewith .

There are but few Tenants , so impudent ( saith one ) as to say , They will pay no Rent ; Indeed , Resp. many pretend that they are so impotent that they cannot pay . To these , I give this Answer .

First , God is no hard Landlord , he letteth out his Farm or Vineyard at such a Rent , that the Farmer may live well upon it . Cant. 8.11 . You read ( Cant. 8.11 . ) that a thousand pieces of silver were to be paid for Rent of the Vineyar , but yet two hundred pieces were allowed to them that kept the Fruit ; ( which was a great gain ) : So , Math. 21.33 . they could pay , but would not . Math. 21.33 .

Secondly , Gratitude will be casting about , and projecting what to return , Isa. 32.8 . He deviseth , studieth , meditareth how he shall compasse his Rent ; how to pay it : So , Psal. 116.17 . Isa. 32.8 . Psal. 116.2 . The word of God will help those that are inquisitive , and give directions ; and the Works of God will furnish us . We read in the Gospel of a Fish that brought money in the mouth to Peter , Math. 17.27 . wherewith he payed Tribute . Math. 17.27 . There is not a Fowl in the Heavens , a Fish in the Sea , a Beast on the Earth ; not any worm that crawles upon the Earth , but brings something in the mouth of it , to help a thankful heart towards the payment of that Rent which is due to God ; Persius found it in a foal Toad , which when he saw , he wept , and being asked the reason why he wept , he answered , he bewailed his Ingratitude , who served not the Lord as he ought , who had made him a Man ; and not a Toad .

Thirdly , He is not alwayes unthankful who doth not Par Pari referre , recompence a benefit : but he would not , although he could . Furnius told Augustus ( who had multiplyed favours on him ) that in one thing he had damnified him , yea , undone him ; You have done so much for me ( saith he ) that I must live and dye unthankful ; that is , without shewing my thankfulnesse , by equivalent recompences .

Fourthly , Where there is an endeavour and desire to testifie the thankfulnesse of our hearts , and to make requital in the best manner that we can ; God accepts of it . We read that the Grecians in a great solemnity , did present to Philip of Macedon many goodly gifts ; amongst others , a Painter presented him with his own Picture in a Table , set forth with many Pearls and Jewels , artificially drawn , and over every Jewer was inscribed Vellem & hoc , I would I were able to give such gifts as th●se ; So saith the Thankful heart ; I would I could render more and better . To be thankful in affection , when there is no more in our Power , is true thankfulnesse , which hath ever a care to professe and perform , so far as it can .

Fifthly , Where other abilities are wanting , let us still make our thankful acknowledgements I can never give to God sufficient thanks , ( said the moral man ) ; yet I will ever acknowledge that I cannot give Him thanks sufficient .

Sixthly , And having nothing else to give , give him thy self , as Aeschines did to Socrates , who receiving great rewards from his Schollars for his reading to them ; This Aeschines being a poor Auditor of his , and having nothing else to give , told him Quod unum habeo , meipsum tibi dono , &c. I bestow my self upon thee , having nothing else to give thee ; this Socrates took so kindly , that he answered him , Habebo curam ut te tibi reddam meliorem , quàm accepi ; I will have a care to restore thee better to thy se●f , than I received thee . To this return we are exhorted , Rom. 12.1 . Rom. 12.1 . And it will be to our great advantage to make such a Retribution unto God . To conclude , I have read of a poor Spaniard of Sevil , to whom a Father of the inquisition sent for some Pears growing in his Hort-yard ; Mr. Thomas Fuller . The poor man presently ( for fear ) pluckt up the Tree , Root and Branch , with all the fruit thereon , and sent him . What sudden fright and fear made him to overdo , &c. let our Cordial Gratitude to our good God cause us to do most chearfully , to offer up the whole man unto him , Soul and Body . Oh! that God might find such a return from us ; then would it not be said of us , as of this Figg-Tree , He came and sought fruit thereon , and found none .

I have yet one word more to say to you , from the point propounded ; Use . for if God be so ill requited , where he hath well deserved , let us not think strange , nor be discontented , if we meet with the same measure . David complained much of it , Psal. 35.12 . and elsewhere : Psal. 35.12 . So in these dayes it is a general complaint , Never any ( say some ) were so dealt withall ; So sometimes a Father complaining of a wretched Son , Never ( I think ) had Father such a Son as I have : The Son straightway replyes , yes , my Grandfather had . Thou mayest apply this unto thy self : consider how ungrateful thou hast bin unto thy God , and it may cause thee to bear patiently the injuries that are offered to thee in that kind . But I forbear pressing this , having held you very long in the point , but the necessity of it may excuse the prolixity ; it being one of those sins which make the times so perillous , 2 Tim. 3.1 . 2 Tim. 3.1 .

Then said he unto the Dresser of the Vineyard , Behold , Text. Vers. 7. these three years I come seeking fruit on this Figg-Tree , and find none ; Cut it down , why cumbers it the Ground ? &c.

The former Proposition is here Prosecuted , and the manner of proceeding with this barren Figg-Tree , is , in these and the words following , specified , wherein we have ;

First , An Expostulation with the Dresser of the Vineyard , about the Barrennesse of the Tree ; in the words now read [ Then said He , &c. ] Secondly , The Intercession which was made by the Dresser on the behalf of that Figg-Tree , vers. 8.9 .

In the Expostulatory part we shall take notice , First , of the Person Expostulated with , [ The Dresser of the Vineyard ] . Secondly , The Subject matter of it , [ Behold , these three years I come , seeking fruit on this Figg-Tree , &c. ] We begin with the first .

Then said he unto the Dresseer of the Vineyard . Text. ]

This Dresser was an Angel ( saith Athanasius ) . So Theophylact conceives it may be understood : It is true , the Angels pitch their Tents about the Vineyard of the Lord , and do many good offices unto it , and for every Figg-Tree planted in it ; yet we do not read that they Digg about it and Dung it , as this Dresser mentioned in the Text promised to do ; most conclude .

The Ministers of the word and Sacraments are the Dressers of the Lord's Vineyard : Doct. To them God hath in a special manner committed the care of it , and put them in trust to tend it , and to dresse it ; and that shall be our Note .

God himself is said to be the Husbandman of the Vineyard , John 15.1 . Joh. 15.1 . John . 18.30 . Jer. 1.10 , 18 , 9. Ezek. 3.17 . Math. 28.19 , & 16 , 19. Joh. 20.23 . 1 Cor. 3.9 . Eph. 4.11 . 2 Tim. 4.2 . 1 Pet. 5.2 , 3 Heb. 13.7 . Quest. 1. And Christ the Master-Dresser ; for He and His Father are one , John 10.30 . But notwithstanding this , in a Subordination , the Ministers of God in their several times and places are truly said to be the Dressers of it . So were the Prophets in their dayes , Jer. 1.10 , & 18 , 9. Ezek. 3.17 . And the Apostles and Evangelists in theirs , Math. 28.19 , & 16 , 19. ( the Keyes of the Vineyard is put into their hand , John 20.23 . 1 Cor. 3.9 . ) And so We , their Successors , in ours , Ephes. 4.11.11 . To us is the like charge given that we take the like care , 2 Tim. 4. 2.1 Pet. 5.2 , 3. Heb. 13.7 . we are joyned in the same holy work , ( albeit in an inferior order . )

But why doth the Omnipo●ent God depure frail men to this Office ? Why not the Angels ? Why not some of those glorious Cherubims and Seraphims , who attend about His Throne continually , and are ready to execute his will and pleasure ?

It is not safe for us to be over-busie , in demanding a reason of Gods proceedings ; Resp. It is enough for us to know , that it is the good will and pleasure of God to have it so . And yet in many things , he gives us both liberty to enquire with sobriety , and light to find out , so much as may give us reasonable satisfaction : To satisfie you ( then ) in this thing ; There are divers Reasons that may be rendered , why the Omnipotent and Wise God imposeth this Charge , not on the Glorious and Celestial Angels , but on poor and despicable men ; ( even on such as are no better esteemed , then the Refuse and Off-scouring of the World ) : 1 Cor. 4.13 . S Some respect God , other some the Angels , and others have respect to Us , to whom they are sent ; And lastly , there are other , which have respect to the Work where-about they are imployed ; Of each of these , somewhat .

First , God hath respect herein to his own glory ; for the infirmity of the Instrument makes to the glory of the Agent : This ●eason the Apostle gives , 2 Cor. 4.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 Cor. 4.7 . We have this Treasure in Earthen Vessels , ( or in Oystershells ) ( as the ill favoured Oyster is said to have a pearl in it ) that the excellency of the Power may be of God and not of Men : We are apt to think , if an Angel from Heaven should bring the message to us , it would much make for Gods glory ; should a Cherubin or Seraphim preach the Gospel to us , we should readily and diligently obey , &c. but God seeth not as men see , He well knowes how apt we are to Angel-worship , and ascribe too much to the immediate instrument of our good , ( as the Heathen did to those who had bin beneficial to them , and in that respect deified them , Acts 3.12 , & 14 , 11 , 15. ) but when God is pleased to hang great plummets on weak lines , and work strong effects by weak causes , the glory of the work redoundeth only unto him , to whom , of right it appertaineth : And this one thing hath confounded all the wisdom of the World , to see much mighty things effected , and brought to passe , 1 Cor. 1.17 . by means so weak , vile and despised : 1 Cor. 1.17 . So Sampsons Victory was the more glorious , in that it was obtained with such an Instrument , as the Jaw-bone of an Asse , Judg. 15.15 , Judg. 15.15 , 16. 16.

Secondly , In respect of the Angels themselves ; For first , it suits not with their Nature to have such ordinary and visible converse with men , as is requisite for the Dresser of the Vineyard to have , who must alwayes be digging , and pruning , and dressing of the Vines and Figg-Trees therein growing ; God ( indeed ) useth them for the good of his Church many times , Heb. 1. ult. and hath caused a visible appearance ; but their part is not to be alwayes on the Stage , as the Dresser must be .

Secondly , They have another office designed in the Vineyard , than this kind of dressing of it ; They are appointed to Protect it , and to be Reapers at the end of the World , Math. 13.39 . but we read not that they are Sowers , to sow the seed : Math. 13.39 . They direct , protect , and assist Gods Ministers in their Ministerial function , but we find not any where , that they did exercise the Publique Ministery , that appertaineth to the Ministers of the Church : we read ( indeed ) that they have revealed from God to his Prophets , some part of his will , which those Prophets were to make known unto the Church ( as Zach. 2.4 . ) But that they themselves did publish these things unto the Church , Zach. 2.4 . 2 Cor. 5.18 . Acts 8.26 , & 9 , 10 , 11 , & 10 , 9 , & 16 , 9. we read not , for that appertained not to their Ministery , but to the Ministry of Man , 2 Cor , 5.18 . And what appertained to the office of the Ministers of the Church , they left for them to do , as appears in divers Instances , Acts 26 , & 9 , 10 , 11 , & 10.9 & 16 , 9.

Thirdly , God doth this ex Gratiâ , and hath respect to the good of man ; in deputing Men and not Angels to this service ; and that divers waies .

First , In regard of man's weaknesse ; It suits best with our nature , to be dressed by Men , and not by Angels ; he knows our infirmity , and whereof we are made ; how timerous and full of fears we are , since our Fall , so that we cannot endure to behold those glorious Angels ( whose nature is far superiour unto ours ) . Thus , when Israel had seen , and heard those majestical things , ( but terrible to flesh and blood , ) which were shewed at the promulgation of the Law , ( wherein the Ministry of Angels was used , Act. 7.53 . Exod. 20.19 . Act. 7.53 . ) they fled , and stood afar off , and said to Moses , Speak thou to us and we will hear but let not God speak unto us any more , lest we dy , Exod. 20.19 . And it was generally thought of old , that if any did see an Angel , he should dy ( as appears Judg. 6.22 , 23. & 13.22 . ) It is certain that the best of men have trembled at the appearance of Angels , Judg. 6.22.23 . & 13.22 . Luk. 1.12 . Luk. 2.10 . Mat. 28.5 . as Luk. 1.12 . Zachary , a holy man , a Priest , and about his Priestly function , yet trembled . So Luk. 2.10 . Mat. 28.5 . In which respect , God is pleased to condiscend to our frailty , and make choyce of such to dresse us , and husband us , as our selves are , who may say to us as Elihu did to Job , Job . 33.6.7 . Behold , I am according to thy wish , I also am cut out of the Clay , Behold , my terror shall not make thee afraid , neither shall my hand be heavy upon thee , Job 33.6 , 7.

Secondly , The ministry of man is a more likely way to do us good , and , in all probability , will be more effectual then the ministry of Angels , in sundry respects .

First , Being men like our selves , and subject to like passions and infirmities as we are , Jam. 5.17 . they cannot but sympathize with us , in our sorrows : where there is a symbolical Quality between Agent and Patient , there is the easiest transmutation , ( saith Philosophy ) . If one see his own flesh weep , will not he weep likewise ? If he sees his own flesh afflicted , will he not be compassionate towards it ? When Origen wept , he set all the Congregation on weeping ; and when some few in a Congregation mourn , Act. 21.13 . 1 Cor. 11.29 . it causeth the Minister to mourn with them . This Sympathizing , we find in St. Paul , Act. 21.13 . So 2 Cor. 11.29 . Who is weak and I am not weak ? Who is weak by Passion , and I not by compassion ? Who is offended and I burn not ? that is , am not exceedingly grieved on his behalf ? Thus Calvin was affected towards the afflicted Churches of Christ , ( though far remote ) as if he had born them on his shoulders : Nothing can move compassion so much , as sympathizing and a fellow feeling of the same affliction . And this was one cause , why Christ became man ; that he might taste of our infirmities , and in that respect have a compassionate disposition towards us in all our sufferings , Heb. 4.15 . Heb. 4.15 .

Secondly , Being men like our selves , we can the more readily and without fear run to them for Instruction , and comfort . We may the more freely and familiarly , resort to them for advice in our doubtings ; Mal. 27. 2 King . 4. for comfort in Afflictions ; Knowledge in Ignorance ; Instruction in Godlinesse , and assistance in all wants and weaknesses &c. Familiar dealing is an excellent Art to win Affection . This Familiarity we cannot have with Angels , ( as was shewed ) .

Thirdly , In that being men , as we are , they might be able to perfect their Doctrine by their Practise ; that so all may know , their precepts are feasable , by seeing them done , ( for who can think that that Physitian can cure a disease in another , that is alwaies sick of the same ) ; And that they indeed intended obedience , when they shall add a Commentary of practise , to the Text of Preaching . This way of Illustration of Doctrine , by Example prevailes most with the Hearer , who is more apt to believe the Eye than the Ear ; in which regard , St. Paul exhorted Timothy to be an Example to his flock , both in word and in Conversation , 1 Tim. 4.12 . 1 Tim. 4.12 .

Fourthly , Hereby the danger of deceit and delusion is prevented , which we should ly open unto , if we should be taught and instructed by the appearance of Angels : For albeit the Truth in an Angel's mouth is more weighty in it self , yet it is not more certain to us ; for Sathan can turn himself into an Angel of Light , he can transform himself into that shew ; 2 Cor. 11.14 . Dr. Stoughton . Nor is it an easy matter to give such infallible characters , whereby divine illuminations might be distinguished from diabolical illusions , that all ambiguity might be taken away . This deceit to preven , and for the better security of our souls , God is pleased to use the Ministry of men , and not of Angels , who , albeit they are subject to Error , yet far lesse dangerous then then the former ; in that we have a certain rule given us , whereby to try the Spirits , 1 Joh. 4.1 . whether they be of God or no , 1 Joh. 4.1 . according to which , if they speak not , there is no truth in them . And thus you see how this way of furthering our good by the Ministry of Man , is more likely to be effectual than the Ministry of Angels .

Thirdly , God hath respect to man herein , in that by this means he makes tryal of our obedience ; Whether we will , for his sake , submit unto the rule and government of such as he hath set over us , Heb. 13.18 . Geo. 22.12 . being men like our selves ( or perhaps inferiour ) , and yield obedience to him therein , whose Will they publish . Now I know ( saith God to Abraham ) that thou fearest me ; seeing , for my sake , thou hast not spared thine onely Son , Gen. 22.12 . God knew Abraham's fear before , Nunc omnibus declarâsti . Chrys. Gal. 4.14 . but now he made experience of it , and so as to make both himself and others know that he feared God indeed : So may he say to us , if we receive his Ministers , as an Angel of God , ( as the Galathians did Paul ) not considering so much the meannesse of their Persons , as the truth of their Doctrine ; which must be as carefully received , and as certainly held , Gal. 1.8 . as if an Angel from Heaven should deliver it ( for should an Angel say , Thou shalt not forswear , Thou shalt not lye ; it is no truer in the Angel's mouth than it is in the Minister's ) . Now I know that you fear my name , you have given an experiment of that which is in you ; and made manifest , both to your selves and others , your mind and disposition to fear me and obey me , in a willing and chearful submission to my Ordinance . These are some reasons in reference to men , ( amongst others that might be mentioned , ) why God makes choyce of men rather then of Angels , for this service , to dresse his Vineyard .

Lastly , Other reasons may be drawn from the work whereabout they are employed , which is Man's Redemption , & eternal Salvation and Happinesse . Now , as our Redemption was to be wrought and performed onely in the Nature of Man , and not of Angels ; so there is a decency and fit respond●nce to that work , Act. 3.22 . that our Redemption should be preached to us by Men and not by Angels ; and that the gifts of Grace which tend to our happinesse , should be conveighed to us by the same Nature as by a Conduit-Pipe . And this reason the Apostle seemeth to use , 2 Cor. 5.18 . 2 Cor. 5.18 . All things are of God who hath reconciled us unto himself by Jesus Christ , and hath given unto us the Ministry of Reconciliation . And thus you have some Reasons rendred , Why it pleased God to make choice of Men , and not of the glorious Angels of Heaven , to dresse and husband his Vineyard .

There is another Quaerie , which would be answered before I come to the Application of the Poynt .

Quaest. 2 Whether , are the Ministers of the Gospel the onely Dressers of the Vineyard ? Is the care of it put onely into their hands ?

God's Vineyard is under the Protection and care of both Powers , Resp. Isa. 5.2 . both Civill and Ecclesiasticall ; The Tower built in the midst of it Isa. 5.2 . was both for Moses and Aaron . By the power of the one , the Boar of the Wood is kept out ; and by the care of the other , the Fox of the Field is discovered : Both are Fathers to the Church , to nourish and cherish it , Isa. 49.23 . 1 Thes. 2.7 , 8 , 10. Rom. 13.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1 Cor. 3.5 . 1 Tim. 4.6 . Euseb. de vit . Const. Isa. 49.23 . 1 Thes. 2.7 , 8 , 10. And both are the Ministers of God , to provide for the welfare of it , Rom. 13.4 . The same Name and Title is given to the Ministers of the Sword , as is elsewhere given to the Ministers of the Word , 1 Cor. 3.5 . 1 Tim. 4.6 . Ego communis quidam sum Episcopus , I am a certain common Bishop among you , said Constantine to God's Ministers in his time . Both Magistrates , and Ministers of God , are ordained for the Vineyard's good , yet both Magistracy and Ministry ( quà tales ) are distinct : Both agree in their Institution , which is from God , and in the generall End , which is the good of God's Vineyard ; yet both to the one , and to the other , Job 26. God hath set bounds and limits , ( as he hath done to the Sea , ) which they may not passe . The Pastor's charge is onely about spirituall things ; The Prince's and Magistrate's extendeth both to things spirituall and temporall : yet may not the Magistrate meddle with things meerly spirituall , as the Preaching of ●he Word , Administration of of the Sacraments , and exercise of Ecclesiastical Discipline : They are to hear us , but not to step up into he Pulpit , to preach unto us ; they are to receive the Sacrament from our hands , but not to give it , nor consecrate it , with their own hands : These things the Magistrate , by his Authority , ought to command to be done ; but he hath no Calling , nor warrant to do these things : Luk. 12.14 . Nor may the Minister of the Word ascend the Tribum , to judge Civill or Criminall Causes ; yet ought he to teach and exhort Magistrates , that Justice be done without respect of Persons . Deut. 1. They are continually to help the one , the other ; but neither to incroach nor invade upon the others work . Nor can God's Vineyard be well dressed without the help of both : And the like care belongs to inferiour Officers in their places , they being subordinate to the higher .

And as Magistrates , and publique Persons , are Dressers of the Vineyard , Luk. 22.33 . so is every Private Christian ( within the compasse of his Calling ) . Who is it that hath not some Vineyard or other to tend ? When thou art converted thy self , strengthen thy Brethren said Christ to Peter , Luk. 22.32 . The like charge is given to others as well as to him . As every man hath received a gift , 1 Pet. 4.10 . so must he minister : None of us hath received Grace for himself solely , but for the good of others likewise , 1 Cor. 12.7 . Hence are those exhortations so frequent in Scripture , 1 Cor. 12.7 . Gal. 6.1 . Col. 3 , 16. 1 Thes. 5.11 , 14. Heb. 3.13 . Gen. 4.9 . Pro. 27.23 . Exhort one another ; Admonish one another ; Comfort one another , Edify one another : And who but a Cain will say , Am I my Brother's Keeper ? More especially , those that are Governours of Families stand charged with this Duty , Prov. 27.23 . You that are Parents , Masters , &c. stand as strictly charged with the Souls of those under your roofs , as the Minister doth with the Souls of his Congregation ; yea , every one hath a Figg-Tree of his own to tend . Cant. 1.6 . Bern. in loc. Mine own Vine have I not kept . ( saith the Spouse in the Canticles , cap. 1.6 . ) Sermo non est de Vineâ , sed de Animâ every man hath a Vine within him to dresse and tend ; a Soul of his own , out of which there are many stones of offence to be cast ; many luxuriant Branches to be pruned and lopped off : Prae omni Custodiâ ( as Hierom reads ) , Above all Keepings , Keep thy heart with all diligence , Pro. 4.23 . Prov. 4.23 . Keep , Keep , Watch , Watch , &c.

Notwithstanding , all that hath been said , ( both of Publique , and Private Persons , ) the Ministers of God's holy word , and Sacraments , are the Dressers of the Vineyard , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in a more eminent manner , being next , Mat. 28.19 . Mat. 16.19 . Joh. 20.23 . and more immediately knit to the custody and care of it : They ( and onely they ) being called , and put into commission , to preach the Gospel , and administer the Sacraments , and into whose hands the Keys of it are putin trust . In which sense , we may truly say , Quid Imperatori cum Ecclesiâ ? Hosius ad Const. What have Kings and Princes ( much lesse others ) to do with these things ? Uzzah not being content to sway the royal Scepter , would needs lay hold on the Censer , and presuming to burn Incense to the Lord , 2 Chro. 26.20 . provoked thereby the wrath of the Lord against him ; and taking upon him to cleanse the People , he himself was smitten with an unclean and fowl disease to the day of his death , 2 Chron. 26.20 . Thus having given you an Answer to these Quaeries , ( which serves for the clearing of the Poynt ) we come now to apply it .

Vse . 1 From hence , we may be first informed , both of the Office of God's Ministers , the Dressers , and the Honour due unto them in that respect .

The Dresser's work is such as he need not be ashamed of : For however , the Calling of a Dresser of a Vineyard or Garden , may be esteemed but mean and base , in some mens eyes , yet it is a Calling that Adam in Paradise was employed in , Gen. 2.15 . even in the state of Innocency , Gen. 2.15 . and in the eyes of God , and of his Saints , this Calling of the Minister is honourable , Luke 1.15 . Luk. 1.15 . Nor is there any reason , why it should be despicable in the eyes of any . It is the worthiest Subject in the World , that they deal about , even the Salvation of the Soul . They are sent to preach the Word ; to teach people the way to Heaven ; to pray for the People in the Congregation ; and to carry their prayers to God ; to celebrate the Sacraments , to the comfort of their people ; all for the Salvation and good of their Souls . The Art of a Gold-Smith we count more worthy then the Art of a Black-Smith ; and the reason is , for that the matter whereupon he works as his Subject ( which is Gold ) , is more excellent and perfect than Iron , on which the other worketh : In this respect it should be preferred to other Callings , ( were there no other ) . But besides , they labour for God ; tend his Figg-Tree ; dresse his Vineyard , yea , and more , they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 3.9 . Co-workers with God in this service , as the Apostle telleth us , 1 Cor. 3.9 . They are sent from God ▪ to bring men to God ; and keep them with God ; and make them active for God ; Heb. 5.1 . that in the end they may be eternally saved , and blessed by God : And if this be not a worthy Work , 1 Tim. 3.1 . as the Apostle termeth it ; judge you ?

For the better accomplishing and perfecting whereof , there are three principal Virtues , ( as implements ) which are necessarily requisite in these Dressers of the Lord's Vineyard .

First , Skilfulnesse and Ability to do this work that he is called unto ; 2 Tim. 2.2 . 1 Tim. 3.2 . 2 Tim. 2.25 . Luk. 12.42 . Hos. 4.4 . Levit. 21.17 . This is required , 2 Tim. 2.2 . & 1 Tim. 3.2 . He must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 one apt to teach ; able to divide the Word of God aright , that all may be edifyed , 2 Tim. 2.25 . and ( like a wise Steward ) know how to give God's houshold their portion of meat in due season , Luk. 12.42 . Such as refuse knowledge , God hath threatned to refuse , so that they shall be no Priests to him . Hos. 4.4 . So Levit. 21.17 . That blindnesse of the body figured the blindnesse of the mind . Under this head are many Members comprehended ; as Sufficiency in himself , having some competent knowledge in the Tongues and Arts ; Secondly , Eph. 6.19 . Col. 4.3 . Tit. 1.9 . an Ability to expresse that Sufficiency ; the Door of Utterance is necessary : Such a measure of Knowledge must be had , as that he may be able to defend what he hath taught ; exhort , comfort , confute , Tit. 1.9 . which cannot be without Knowledge .

Secondly , Faithfulnesse and Sincerity ; He that hath my Word , Jer. 23.28 . let him speak my Word faithfully , ( saith God , Jer. 23.28 . ) This is required in a Steward , 1 Cor. 4.2 That he be found faithfull , 1 Cor. 4.2 . Such are to be made choyce of , for the work of the Ministry , 2 Tim. 2.2 . 2 Tim. 2.2 . This is of a large extent ; It respects both Doctrine and Life ; Fidelity in our Dispensation ; Sincerity of Conversation , 2 Tim. 3.10 . Act. 20.20 , 27. 1 Cor. 11.23 . Ma●k. 4.33 . Joh. 16.12 . 2 Tim. 3.10 . Thou hast known my Doctrine and Manner of living ; These two are conjoyned , and may not , in any faithful Minister , be separated . In Poynt of Doctrine , they must be found faithful for Matter , in making known the whole counsell of God unto those to whom they are sent , so far as they are acquainted with it , and People capable to apprehend it , Act 20.20 27. 1 Cor. 11.23 . Mark 4.33 . Joh. 16.12 . And for Manner , they must so speak , as becommeth the Oracles of God , 1 Pet. 4.11 . in plainnesse and power , 1 Cor. 2.4 . giving to every one their portion as need shall require , 1 Pet. 4.11 . 1 Cor. 2.4 . 2 Cor. 4.2 . Luke 12.42 . 1 Cor. 3.2 . 1 Tim. 4.2 . Tit. 2.7 , 8. Phil. 4.9 . 1 Tim. 4.12 . Prov. 27.23 . Bed . in . loc . Cant. 4.12 . Isa. 21.5 , 6 , & 62 , 6. Jer. 6.17.17 . ● Heb. 13.17 . Act. 20.28 . Luke 12.42 . 1 Cor. 3.2 . 2 Tim. 4.2 . Adorning their Doctrine with a holy life and conversation , Tit. 2.7 , 8. Such a faithful Pastor and Dresser was Paul , Phil. 4.9 . And such ought all other to be , that are called to this service , 1 Tim. 4.12 .

Thirdly , Care and Vigilancy ; Be diligent to know the State of thy Flocks , and look well to thy Heards , saith Solomon , Prov. 27.23 . which Beda particularly applyes to the Pastor of the Church , shewing it to be their duty to know the dispositions and actions of every one particularly that is under them , ( if it may be ) . My Vineyard is before me , that is , The Vineyard committed to my care and keeping , I am continually mindful of to manure and dresse . The Prophets of God were to stand upon their Watch-Tower to hearken , and to hear what the People did : The like care ought the Ministers of the Gospel to have ; Therefore they are Styled Watchmen , Heb. 13.17 . and Overseers of their Congregations , Acts 20.28 . They are to have an eye over the life and manners of their People , as the Dresser hath on every Vine and Figg-Tree in the Vineyard : without this spiritual acquaintance with the State and Condition of our People , we shall never be able to apply our selves unto them as we ought ; We may preach twice every Sabbath , and it may be solidly and accurately , and yet not do that good either in converting souls , or building up in godlinesse , as we might , and should do , if we had more frequent and familiar converse with our People ; for then we should be better able to speak unto their hearts , ( as Abraham's Servant did unto the heart of the Mayd , ) and apply our selves unto their Particular estates . And thus I have acquainted you ( in general ) with the work of the Minister , the Dresser ; In the faithful discharge whereof they are worthy to be respected by their People , and to have that which is required by the Apostle , 1 Tim. 5.17 . 1 Tim. 5.27 , Chrys Amb. Haim● Aquin. Calvin . Let the Elders that Rule well , be counted worthy of double honour , especially they who labour in the Word and Doctrine .

This double honour due to the Dresser of Gods Vineyard , is , generally to be understood , & Reverentiae & Subsidii , of Reverence and Recompence ; of Countenance and of Maintenance .

You Reverence them , First , when you have them and their calling in high account and estimation , Phil. 2.29 . as , Phil. 2.29 . Receive him in the Lord with all gladnesse ( saith Paul of Epaphroditus ) and hold such in reputation ; This is that knowing of them which the Apostle speaks of , 1 Thes. 5.12 . 1 Thes. 5.12 . We beseech you Brethren to know them which labour amongst you , and are over you in the Lord , and admonish you : That knowledge there spoken of , is not a bare knowledge , and simple notice taken of their Persons ; but a knowledge of Approbation of their calling , accompanied with an acknowledgement of the inestimable benefit which we receive by it , 1 Cor. 4.1 1 Cor. 4.1 .

Secondly , When in your affections you have them in singular love for their work 's sake , 1 Thes. 5.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1 Thes. 5.13 . esteem them very highly in love ( saith the Apostle ) or more then exceedingly ( for so the Greek hath it ) with an overflowing measure , after a sort excessive ; one would have thought that , that one word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , aboundantly , had bin enough ; but St. Paul abounds above that , and puts an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to it , and then an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he could go no higher . The Apostle exceeds in his expression , so should People in their Aff●ction towards their Minister : Such an excesse of love did the Galatians for a while bear towards Paul , that if it had bin possible , they would have pulled out their own eyes , and have given them unto him . Gal. 4.15 . Gal. 4.15 .

Thirdly , By People's Obedience they are to manifest their reverence which they have of them , John 10.4 . Good sheep know their Shepherds voyce , Joh. 10.4 . Explained . and follow him ; Such was the manner in the East-Countries , the Shepheard drave not the Sheep before him , Heb. 13.17 . Explained . but they followed Him ; the meaning is , they go in and out according to His saying : So , Heb. 13.17 . Obey them that have the Rule over you and submit your selves , that is , give over your selves to be Ruled and Directed by them according to the Word . 1 Cor. 2.9 . Phil. 21. No greater proof of a Reverential respect to the Dressers of God's Vineyards , than this : 2 Cor. 2.9 . Philem. 21.

To this honour of Reverence , must be added the honour of Maintenance ; Gal. 6.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 They are to be maintained both in Ability of Purse and Dignity of Person : Gal. 6.6 . Let him that is taught in the Word , communicate to him that hath taught in all good things ; A large allowance ( you will say ) ; and such should their allowance be ( for the Ministery of the Gospel is as worthy of it as the Ministery of the Law , as hereafter you shall hear ) : They are the Ambassadours of Christ , and their maintenance should beseem the honour and dignity of that Person , 2 Cor. 5.20 . whom they represent ; and of that Service , wherein they minister . And thus you have heard ( in short ) the sum of what may be expected , both from Minister and People : Now let us with as much Patience hear of the faylings both of the one and other .

Use 2 Questionlesse , There is matter enough administred , for a just Reproof : it were happy if our faylings were as easily cured , as they may be discovered .

There are four sorts of Dressers in the Vineyard of the Lord ; Some have a will to dresse it ▪ but want skill to do it , some have skill to do it , but have no will unto it ; some want both ; They have neither will nor skill , yet they would be esteemed the Dressers of it : And there are some that have 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 g●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 bu●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 cor●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-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 honour of countenance nor maintenance ; but the number of those is very single that give them that double honour , Dyke Comment on Phil. p. 316. both of countenance and maintenance that the word requires ( as one well observes ) .

There are those , who seem to love and reverence their Ministers , but they must be spared in matter of maintenance ; They will commend them for their labours , countenance them with their presence , speak well of them , courteously salute them , and give them the good time of the day ; and this they conceive to be a sufficient recompence for all their paines : Zenocrates said once to the Children of One , who had bin liberal unto him , I have requited your Father aboundantly , in that all men speak well of him for his kindnesse shewed to me . So these men think it a recompence sufficient ; in that they cause others ( by their Commendations ) to speak well of their Minister . Could the Ministers of the Gospel add Miracles to the Preaching of the Word , these men would mightily extol them ; ( for it it no lesse then a miracle for a Lamp to burn without Oyl , for a Minister to labour , and live by his labour , and yet have not wherewith to sustain him in his labours ) . But such as these may be resembled to those Hypocrites which St. James speaks of , Cap. 2.16 . Jam. 2.16 . They say unto their needy Brother depart in peace , be you warmed and filled , notwithstanding they give not those things which are needful to the Body . Such mouth-mercy and airie courtesie is good Cheape , and many a faithful Dresser in God's Vineyard meets with it : ( especially where the Ministers maintenance ariseth from people's benovolence ) . Some kind of forwardnesse they may find in people for a time , but it soon growes cold ; and the best benovolence which they can get , is , good words for all their pains , ( which notwithstanding is expected at the Dresser's hands as much as ever ) and therein they are used like pack-horses , which have heavy burthens layd upon their backs ; and bells hung at their ears to make them musick , that they may chearfully undergo their load .

Others there are that give them the honour of maintenance , but then they with-hold the honour of countenance : This is ordinarily found where Gods Servants the Ministers have a competent maintenance made certain to them by Tything ; which kind of maintenance , the Lord ratified under the Law by plain Praecepts : And albeit the Gospel doth not , interminis , assigne them to his Ministers now , Levit. 27.30 . Numb. 18.21 . 1 Cor. 9.14 . as he did to the Levites under the Law ; yet the Apostle tells us that the Lord hath ordained , and taken order for the maintenance of the Ministers of the Gospel , 1 Cor. 9.14 . implying a Statute for the same . Now let any shew what certain maintenance did ever the Lord appoint for the Ministery but Tythes . Certain it is , that the custome of Tything hath bin practised in the Church many hundreds of years , and hath the Authority of Councels , and the Command of Princes to back it ; nor to this day can any better way be devised or found out for the maintenance of the Ministery than that : and yet how grudgingly are they paid , how fraudulently many times detained and purloyned , ( albeit by the Law of the Land , the Minister hath as much right to them , as any Man hath to that he doth possesse ) ; as hereafter you shall hear more fully . Let the Minister demand his own , then the countenance is cast down upon him , as Cain's was towards his Brother Abel : Gen. 4.6 . Men lowre , and look upon him like a Dogg ( as we use to speak ) under the door , and let him beware his shinns ; either they will not hear him any more , or but seldome , and then to watch his halting ; If their sins be met withall , they will revile , and rayle , traduce , and slander : O! he speaks against the State , Jer. 20.10 . against Goverment , &c. Now he shall be charged with sedition , covetousnesse , unprofitablenesse , and what not ? And if he sit not sure in his saddle , he must look to be layd upon the ground before he be aware . This woful experience hath taught us to be true : He must be more then an ordinary honest man , that will pay his Tythes honestly and chearfully .

There is a Third sort amongst us , that will neither allow the Dresser of the Vineyard Countenance nor Maintenance ; such as are possessed with an Anabaptistical Spirit , crept into many Places and Parishes in this Kingdom , who deny any need of the Office of a Dresser , and publique Teacher , and that any other maintenance is due from People to their Minister , then what is freely given to them as an Alms by way of courtesie and gratuity .

All Christians ( they say ) are Priests to God , and it is no better then a gullery of the People , to perswade that one is more a Dresser of the Vineyard then another man .

But that there is such a Calling as the Ministery ( distinct from other Callings ) is evident enough from Scripture to sober spirits ; Eph. 4.8 , 11. God gave some to be Apostles , some Prophets , some Pastors , some Teachers ; for the building up of the Church of Christ , Eph. 4.8 , 11. Are all Apostles , are all Pastors , are all Teachers ? 1 Cor. 12 , 28 , 29. 1 Cor. 12.28 , 29. which Interrogation is a flat Negation , They are not all so : All the Body is not an Eye ; no more in the Body-Mystical is all a Minister . And doth not the Scripture expresly distinguish betwixt those that are taught in the word , and those that teach them ? Gal. 6.6 . 1 Pet. 5.1 , 2. Gal. 6.6 . betwixt those that feed the flock , and these that are fed by them ? 1 Pet. 5.12 . If no peculiar Church be committed to them more then to others , or more then what belongs to all Professors ; whence is it that there are so many Rules given to Believers , how to carry themselves towards them , 1 Thes. 5.12 . as to know them , 1 Thes. 5.12 . to obey them ? And why are they enjoyned to watch over the souls of others , as those who must ( in a special manner ) be accountable to God for them , Heb. 13.17 . And whether it were the Institution of Christ , Heb. 13.17 . or the Invention of Man , that at Ephesus and Miletus there should be El●ers , who should take heed not onely to them selves , but to all the flock , whereof ( not onely men , but ) the Holy Ghost had made them Overseers , Act. 20.17 . and to feed the Church of God which he had purchased with his own blood , Acts 20.17 . let any understanding Christian Judge .

It is true , every Christian is ( after a sort ) the Dresser of a Vineyard ( ●s hath bin said ) ; 1 Pet. 4.10 , 11. he is a Spiritual Priest to God , and is to employ his gifts for the good of others , 1 Pet. 4.10 , 11. But where it is required , that they should do this Publiquely , and Ministerially ? Are not Christians called Kings as well as Priests ? Revel. 1.6 , & 3 , 10. Revel. 1.6 , & 3 , 10. And yet I suppose no man will be so audaciously foolish , as to step into the Throne , and offer to Rule the Nation in that respect . And is it safe for any ( except those who are thereunto called by God ) to enter upon the Priest's Office , because they are styled Priests in Scripture ? But I may spare my breath in speaking of these .

There is a fourth and last sort , that indeed give to their Ministers this double honour both of Reverence and Recompence , and that for their work 's sake ; and these onely are they , who entertain aright the Servants of the Lord , and may expect a blessing . It is possible for a man to give his Minister both honour of Countenance and Maintenance for by-respects as for Birth , Education , Learning , Urbanity , Peaceablenesse , good usage in payments , &c. But unlesse the work of the Ministery be that which drawes affection , that thou canst say ; I reverence and honour this Minister that God hath set over me , for that he teacheth me to know God , to fear God , &c. He informs me of my duty , reproves me for my faylings ; therefore I reverence him ; thou honourest him not as thou shouldst . And to be thus honoured , and preferred in the hearts of our People , for our Work and Labour , is the highest preferment on Earth that we should seek after . But I shall proceed no farther at this time , on this un relishing Use .

Dresser . Text

We have done with the Name , but not with the Number ; why Dresser , seeing there are many of them ? propter unitatem ( saith the Glosse ) , All being of one heart and mind ( as were those Believers mentioned , Acts 2. & 5 , 32 ) . Thence we inferre ;

The Dressers of Gods Vineyard should be as one in their Master's Work . Doct.

One ( I say ) , not in respect of Power and Jurisdiction : for in that sense , a parity in the Ministry is very dangerous , the Mother of Sects and Schism● , which to prevent ( saith Calvin ) , Calv. Instit. lib. 4. c. 4. Sect. 2. & 4. the Elders , that were the Ministers of the Word , did chuse but one of every City , from amongst themselves , unto whom they gave the Title of Bishop , Ne ex aequalitate , ut fieri solet , dissidia nascerentur , Lest , by equality , as usually it happens , dissentions should arise : And in that very Text , brought by those who are otherwise minded , Mar. 20.25 . Mat. 20.25 . we find a Maximus and Minimus amongst Christ's Disciples , He that is greatest amongst you , let him be as the least , and he that is chiefest as him that ministreth ; so the grea●est became as the least , to serve and minister to the rest , and therein , One in the work of the Ministry : All have Idem Ministerium , ( saith our Reverend Jewell ) albeit diversam potestatem ; Christ granted to none of his Disciples any Primacy , or Superiority , in that respect . Episcopatus non suscipit magis & minus ( saith Hierom ) : Hier. ad Evag . One Bishop may be richer than another , or more learned than another , but he cannot be more a Bishop than another Bishop is . When Christ gave unto his Disciples their Commission , he gaue it equally and generally to them all , Math. 28.19 . Ma●. 28.19 . Joh. 20. 19 , 20 , 22. Go and teach all Nations ; So Joh. 20.19 , 20 , 22. Christ stood in the midst of his Disciples , and breathed on them all saying , Receive ye the Holy Ghost , whose ever sins ye remit they are remitted &c. He leaned not to Peter , nor to James , nor to John ; nor to any one of the rest did he give the Authority of binding and loosing particularly ; but he stood in the midst of them all , and gave the same power to them all .

This the great Apostle of the Gentiles confesseth , 1 Cor. 3.9 . 1 Cor. 3.9 . We together are God's Labourers , ( one of us as well as another ) , we work together with and for the Lord . St. Paul was a wise Master-Builder , and had a higher degree of Ministry than others , ( for he was an Apostle , and so a degree above an Evangelist ) yet he did account of the Evangelists as of his fellows , and equals , in the work of the Ministry , and joyns them with him as his Assistants , 2 Cor. 1.1 . Phil. 1.1 . Colos. 1.1 . 1 Thes. 1.1 . as we read in sundry of his Epistles , 2 Cor. 1. 1. Phil. 1.1 . Colos. 1.1 . 1 Thes. 1.1 . Nor did he onely esteem thus of those who were Evangelists , but he esteemed of Pastors ( a degree lower then the other ) as his fellow-Labourers : So he calls Epaphroditus , his companion in Labour , and fellow-Souldier , Phil. 2.25 . Phil. 2.25 . Col. 1.7 . & 4.7 . So others , Epaphras , Tychichus Clement &c. he terms his fellow-Servants , and fellow-Labourers , Colos. 1.7 . & 4.7 . acknowledging those who were his Inferiours in degree , to be the same that he was in the Ministerial Function .

For the further clearing and confirming of the Poynt , let me shew you , first , wherein they are to shew themselves One in their Ministerial Function : Secondly , The Grounds and Reasons of it , why they should be as one in their Master's Service : Of the first .

Ministers should manifest their Vnity and Onenesse , three wayes especially ; First , in Doctrine , they are to teach the same Truth , and be of the same mind and Judgment , at least in all fundamental and necessary Poynts , Gal. 1.8 , 9. Gal. 1.8 , 9. Explained . If any other preach any other Gospel then that which you have received , let him be accursed ( saith the Apostle ) ; and left he might be thought to go too far in so saying , he reiterates it , As we said before so say I now again , If any man preach another Gospel unto you than that which you have received , let him be accursed . By another Gospel , he meaneth any Doctrine , divers from the Fundamentals which they had laid ; as is plain , in that , coming to explicate the Gospel to which the Galathians were turned , he pi●cheth onely upon that one poynt of Justification by works , or the necessity of keeping the ceremonial Law in all Believers : Such a care had the Apostles that there might be a consent in their teaching , as that they drew the maine Articles of the Gospel into a Comp●nd , called the Symbol of the Apostles , by which all Doctrines should be regulated ; or if not they , yet certainly it was done by Apostolical men , in the most pure and ancient times of the Church . And in respect of this consent , God's Servants are said to have one mouth , Luk. 1.70 . as he spake by the mouth of his holy Prophets . Luk. 1.70 . Isa. 52.8 . not mouths ; And one Voyce , Isa. 52.8 . Thy Watchmen shall lift up the Voyce , with the Voyce together shall they sing : which though literally , the words are to be applyed to Israel's delivery out of captivity , which the Prophets should publish with great freedom and consent of Spirit ; Calv. in loc. yet ( saith Calvin ) they have respect to the times of the Gospel also , shewing the great union that shall be 0 betwixt God's faithful Ministers in the work of Christ , unto his second coming .

Secondly , As they are to be one in Judgment so in Affection they are to be as one . Paul never spake of any faithful Minister without signification of special love and brothe●●y Affection : He terms Tychichus not onely Brother , Eph. 6.21 . but dear Brother Eph. 6.21 . and Epaphroditus he styles , not onely Fellow-servant , but his dear Fellow servant , Colos. 1.7 . 2 Tim. 1.2 . 2 Pet. 3.15 . Colos. 1.7 . and Timothy not onely his Son , but his dearly beloved Son , 2 Tim. 1.2 . And Peter speaking of Paul , styles him his beloved Brother , 2 Pet. 3.15 . ( albeit there had been difference betwixt them , and he had been sharply reproved before by St. Paul , for his dissembling , Gal. 2.11 . ) And it is ( not altogether impertinently ) taken notice of , Gal. 2.11 . Mat. 4.18 , 21. that our Saviour called to the Apostle-ship three paire of Brethren , ( at the least ) intimating therein what brotherly Love and Affection should be amongst the Ministers of the Gospel . The general calling of a Christian should be a sufficient bond to knit together the hearts of all true Christians in Love , but when to this Bond a second is added , that of Vocation and Calling , this should knit our hearts more fast and firmly each to ther.

Thirdly , We should be one in the helping and assisting of each other ; we should say , as Judah said unto Simeon his Brother , Come up with we into my Lot that we may fight against the Canaanites , and I likewise will go with thee into thy Lot , Judg 1.13 . Judg. 1.13 . So it was prophesied as a fruit of the Gospel , that Ephraim and Judah should cease to vex one another , and that they should both joyn together against the common adversary , Isa. 11.13 , 14. Mar. 6.7 . Isa. 11.13 , 14. This was one reason why our Saviour , when he sent out the twelve , sent them out two by two , Mark 6.7 . that one might be aiding and assisting to the other in their doings . Brother that holdeth with Brother is like a fortified City , Eccl. 4.10 , 12. saith the Proverb . And hence it is that Ministers are termed Fellow-helpers ; So St. Paul styled Titus , 2 Cor. 8.12 . Zeph. 3.9 . 2 Cor. 8.22 . And this is that serving of our Master with one shoulder , as the Prophet phraseth it , Zeph. 3.9 . ( And so the Original hath it . ) And thus you hear wherein God's Servants , the Dressers of his Vineyard , are to be as One. Now let us hear what ground there is for this Unity .

That Text ( formerly mentioned , and made use of to perswade to Unity ) , Eph. 4.4 . &c. Ephes. 4.4 . doth in a more special manner concern Ministers , than any other , and layeth a stronger bond on them than i● doth on any private Christian .

First , Mar. 23.8 , 9. There is Unus Dominus , one Lord ; one is our Doctor and Master , and that is Christ , Ma●h. 23.8 , 9. All of us are Schollars unto him , and of the same form , and have the same Lesson read unto us , and it is a shame for us if we should not be as One in his Service .

Secondly , Vna fides , It is one Faith that we preach and teach ; Quisquis fidem se tenere credit , unitatem teneat . Cypr. 1 Cor. 1.13 . Nothing is more ordinary with St. Paul , in his Epistles , then to cry out upon divers and different Teachers , as the greatest bane of the Church .

Thirdly , Vnum Baptismum , One Baptism , that we administer ; nor are any baptized into our names , 1 Cor. 1.13 . but into the name of one God , and admitted into his Family .

Fourthly , Vnum Corpus ; The Bride that we are to trim and dresse is but one , our pains and care must be altogether about her , that she may be presented glorious .

Fifthly , Vnus Spiritus , Spiritus Sanctus est nexus . Eph. 4.16 . 1 Cor. 12.4 . the Spirit is but one by which we are tyed together , and from whom we have received our gifts and abilities , ( albeit there be diversity of them , ) 1 Cor. 12.4 . and this Spirit moves the wheels together , so that they go one way , and this one Spirit calls us .

Sixthly , In unâ spe , in one common hope of life and happinesse : It is one Heaven we hope for ; one mark , the prize of our high Calling , we all contend for ; one port that we steer our course unto ; By this one hope there comes more strength to this Union , Joh. 4.36 , 37. Now then , since there is one Lord , Joh. 4.36 , 37. ( so we are one in the head : ) One Faith , ( so one in the heart ; ) One Baptism , ( so one in the face ; ) One Body , ( so one in the hand ; ) Is there not great reason that Head , Heart , Face , Hand , all , should look one way , and make after the same place , which is Heaven , our common Hope ?

It is a Doctrine both of General and Particular Concernment .

Vse . 1 In general , It concerns both Minister and People ; We have all great cause to lament bitterly , for the divisions that are amongst the Dressers of our Vines and Figg-Trees : It was sometimes said of Ephraim , Divisum est cor eorum , their heart is divided , Hos. 10.2 . Hos. 10.2 . So may it be said of these in these our daies , and this is no small Judgment upon this Nation . Shepherds observe , that when Sheep butt one against another , a storm follows ; And the Sheep of Christ observe , that when the Shepherds are at variance , and contend amongst themselves , the Church is endangered . It is never more merry with Wolves and Foxes , than when the Sheph●rds are together by the ears ; lamentable are those Flocks , miserable are those Sheep ! Divide & Regna was Machiavel's rule , and the old Serpent makes use of it ; nor doth he labour in any thing more than in blowing of the coals , and in creasing the heat , of contention , betwixt God's Ministers , by his Incendiaries : well knowing .

First , That nimiùm altercando veritas amittitur , by heat and humour of concention , Publius Mim . the very Grounds and Maxims of Religion use to be shaken ; which , of all other things , should be most certain and indubitate .

Secondly , That it is very hard and difficult for men , whilst they avoid one extremity , not to run perversly into another ( as Austin sheweth ) ; De Gen. ad lit . l. 9. c. 8. for whilst one party opposeth another with heat and haste , it falleth out , that each of them , looking towards the adverse Tenet , do proceed to some contrary extreamity of Doctrine , as dangerous , many times , and sometimes more , than that that which they do oppose .

Thirdly , Discord amongst these doth more especially reproach and disgrace Religion , and exposeth it to the scorn and derision of the World . Chrys. in Gal. c. 1. Euseb. vit. Constant . l. 2. c. 60. l. 3. c. 12. Socrat. Hist. Eccl. l. 1. c. 3. Sozom. Hist. l. 1. c. 15. Th● : Walsing Hist. Angl. in Hen. 4. p. 420. Plin. Nat. Hist . For this cause ( saith Chrysostome ) are we become a reproach to Jews and Gentiles , because the Church is rent into a thousand factions : This , Ecclesiastical History verifies ; And not onely so , but it hath raised up bitter persecution against the Church . The cruell persecution under Dioclesian was occasioned chiefly by the petulancy , pride , and contentions of Pastor's and Bishops ( saith Eusebius ) . And two hundred thousand people were slain in the garboyle which followed upon the Schisms of Popes ( saith Walsingham ) .

Fourthly , Whilst the Guides of God's People , Amphisbena-like , strive one against another , which should be the Master-head , the Body is in danger : It is impossible to follow our Leaders , when their Faces look a contrary way , and their backs are to each to other : Quem fugiam scio , quem sequar nescio , ( as Cicero sometimes said of the faction betwixt Caesar and Pompey ) : Our pe●ple know not what to do when their guides call them contrary waies , and they are so distracted , that many times they put on a resolution to fly all , and follow none . These are some of the evills , which Sathan knows will follow upon our discords and contention : And these , in a great measure , we have found to be the effects of our discords and contentions , which we have reason to bewail ; and not onely so , but in the second place ,

Use 2 To pray earnestly to God , that he would be pleased to compound those differences that are amongst us , and work a holy concord amongst his Servants , and blesse and prosper all pious and lawful undertakings this way , and to guide his Servants , that go about that work , that it may be successeful ( so far as it may make for his Glory and the Churches good ) : It is no easy task that is undertaken ; It had not need to be a shaking hand , that drawes strait so small a line ; far more comfortable would it be ( if God so please ) to take away the Subject of the Qu●stion ( saith one ) , that those who are of one Family , may be of one heart and mind . Let us pray for this , ( so far as may stand with God's good Will , ) and let us endeavour in our several Callings and places to procure it . Such was the desire of Mr. Calvin of the Churches peace , that he professed , he would willingly travail over all the Seas in the World , to put an end to the differences of the Church . Blessed are the Peace-makers , Math. 5.9 . Math. 5.9 . And so this Doctrine is of Particular Use , both to Magistrates and Ministers ; to Ministers and all the people of God .

Use 3 If the Dressers should be as one in the Service of their Master , then far be it for Magistrates and Ministers to counter-work one against the other ; seeing the Magistrate is ( as you have heard ) the Minister of God as well as the other ; Both are employed to do service for one Master ; These , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rom. 13.4 Ezek. 37.18 , 19. Ruth 4.11 . like those two Sticks or tallies mentioned Ezek. 37.16 , 19. are to be one : Both together , like Rachel and Leah , will better build up the House of Israel , the Church of God , then asunder ; when Magistrates , ( Christ's Substitutes in his Kingly Office , ) and Ministers ( Christ's Substitutes in his Priestly Office , ) stay one another , as Butter●sses below , or Spars above ; then all stands film , but if d●scord arise betwixt these , both Callings suffer by it . As Sampson ( herefore ) said unto his B●ethren of Judah , Swear unto me that you will not fall upon meyour selves , Judg. 15.12 . Judg. 15.12 . so may the Minister say unto the Magistrate , and the Magistrate unto the Minister ; for if contentions arise be wixt the●e , and one seeks to pull the Sword out of the others hand , we may say as Jocasta sometimes said weeping over the malice of her two sons Eteocles and Polynices , Senec. in Thebard . Tu times illum , & ille te ; ego utrumque , sed pro utroque : Thou fearest him , and he feareth thee , I fear you both , because I fear the destruction of you both .

Yet more Particularly , God's Ministers of the Word are especially interessed in this businesse , and to be exhorted ( seeing they are as one ) that , with one heart and hand , they give themselves to the Lord's work , Mark . 9.49 . Aug. Epist. Hier. inter opera Hier. and be at peace amongst themselves . Augustine passionately lamented the differences that were betwixt Hierom and Ruffinus , two famous Pillars of the Church , and dressers of God's Vineyard ; Wo is me ( saith he ) that I cannot find you both together ; how am I moved ; how am I greived ; how willing would I be to fall down at your Feet ? I would weep according to my Power , and begg according to my Love , now of the one for the other , and then of both for both ; and for others also , ( who with great perilland scandal see you ) , that you would not suffer these great dissentions to spread . And great cause we have to do so ; for .

First , It would be remembred that all our Labours should meet , in that one term , the edifying of the Body of Christ , that is , his Church , Eph. 4.12 . Ephes. 4.12 . Now , the Church of Christ is not built up with blowes and noise : The Matter of the Temple was framed in Lebanon ; 1 King . 6.7 . at the setting of it up in Zion no stroak was heard , neither of Axe nor Hammer . Confusion of Languages hindred the building of the Tower of Babel ; Gen. 11.5 . so variety of opinions and strife of tongues , is a great lett to Temple-work : whilst our Languages are so variable that we cannot understand each other , or for our Impatiency will not , the progresse of the Church is hindered . Our contentions are a scandal to those that are without , and a great hinderance to those that are within ; It keeps many from us ; opens the mouths of many against us ; weakens the hands of such as remain with us , and encourageth others to forsake and leave us : when as by Unity and Concord , the credit of our Ministry would be greatly strengthened ; our Doctrine more regarded , and become more fruitful and powerful in the hearts of our people , as appears by that we read , 1 Cor. 14.25 . 1 Cor. 14.25 . Where the consent and agreement that was found amongst God's Servants in their Ministry , is rendred as the reason of that ignorant man's falling down on his face and worshipping , this extorted from him an acknowledgment that God was in them indeed .

Secondly , The great advantage that we give unto the enemies and adversaries of the Truth , would not be forgotten . Melancthon ( a man famous in his Generation ) perswading the Protestants , in his time to be at peace and unity , propounded to them a Parable of the Wolves and Dogs , who were marching to fight , the one against the other ; the Wolves sent out their Scout to know the strength of their Adversary ; the Scout returns , and tells the Wolves , that indeed the Dogs exceeded them in number , but yet they needed not to fear them , for he had observed , that the Dogs were not one like another ; Besides , he had observed in them , that they did march as though they were offended , rather with themselves than with their enemies ; grinning and snarling , yea , biting and tearing one another , as if they would save their enemies a labour ; nor did they keep their ranks , nor observe any order in their march , wherefore let us not be discouraged ( said the Scout to the Wolves ) , but march on resolutely . You can easily apply it : Our discords are the sweerest Musick in the ears of Papists , Anabaptists , &c. they have weakned us & strengthned them . Sirs , ( said Dion to his contentious souldiers , ) your enemies see your mutinous behaviour , ( pointing to the Castle wherein their enemies were ; ) Oh! that we would spend more then a few thoughts upon it ; our enemies see , and are glad to see , and make use of what they see , in beholding our differences and discords , and clap their hands to see us wring ours . Highly to be commended were Basil and Eusebius , who perceiving the Arrians to improve a difference that was betwixt them , to the prejudice of the Orthodox Faith , were soon reconciled , and united their forces against the common enemy . And we read in story that Aristides perceiving the open scandal that was like to arise by reason of the contention sprung up betwixt him and Themistocles , he besought him mildly after this manner ; Sir , We both are no mean men in this Commonwealth ; our dissentions will prove no small offence unto others , nor disparagement to our selves : Wherefore , good Themistocles , let us be at one again , and if we will strive , let us strive who shall exceed the other in Virtue and Love : Oh! that there were such a strife between Minister and Minister ! Such a strife would be our glory .

Thirdly , Unity and concord amongst God's Ministers is very acceptable , and pleasing unto God , and delights his spirit . In the 2 Chron. 5.13 . 2. Chron. 18. we read , that when the Trumpeters and Singers were as one , to make one sound to be heard in praysing and thanking the Lord ; there the House was filled with a Cloud , even the House of the Lord : God drew near , and manifested his gracious presence amongst them . And , Acts 2.1 , — 11. Divers spake in divers Languages at once , Acts 2.1 , — 11. yet all consented in the thing which they spake , for all spake the wonderful things of God ; and then the Spirit of God was amongst them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and fell on them , and that in the likenesse of cloven tongues ( not of cloven hearts ) . Thence Interpreters conclude , Animarum unio & concordia , est optima d spositio ad recip●endum Spiritum sanctum , that unity and concord is the best disposition of the mind , for receiving of the holy Ghost . But on the other side God is not present with his favour ; his spirit abides not where discord and dissention is : That merry Cardinal intimated as much to his fellows , in the Conclave ▪ when they could not agree about the choice of the Pope , Let us ( said he ) untyle the House , quia Spiritus sanctus nequit ad nos per tot tecta ingredi , because the Holy Ghost cannot get in unto us through so many Tyles : Differences and contentions amongst us , keeps Gods spirit from us : Nay , yet more ;

It causeth God to be highly offended with us , and to smite us when we agree not , that we may be made to agree together . A very remarkable passage hereof we read in Socrates great difference and contention did arise betwixt two famous Bishops , Socrat. Eccles. Hist. l. 8. c. 13.17 , 21. Epiphanius and Chrysostome , insomuch that in a rage they parted asunder , using some unchristian imprecations ; I hope , said Epiphanius to Chrysostome , that thou shall not dye a Bishop ; and I hope , said Chrysostome to Epiphanius , that thou shalt not return alive into thine own Country ; both which fell out accordingly : for Eiphanius dyed at Sea , as he was returning home ; and Chrysostome was deprived of his Bishoprick , and dyed in exile . Many were slain in taking parts ; the Cathedral Church and Senate House in Constantinople was burned to the ground , in persuit of revenge ; A fearful president of Gods displeasure against the discords of his Servants ; think how God loathes that which he so severely punisheth : Ridley and Hoper could not agree about black and white , God made them to agree in red .

Lastly , The after-throes , that we put our Mother the Church unto , by our Dissentions , would be laid to heart ; Gen. 25.22 . Rebeccah finding a strugling in her Womb , cryed out Why am I thus ? So saith the Church , Oh! why am I fruitful of Children ; when they prove such dissenting and diagreeing Children ? Diens . Alexandr . Apud . Niceph. Time was when it was said by the holyest men that then lived in the Church , non minoris esse laudis non scindere Ecclesiam , quàm Idolo non sacrificare , that it was no lesse praise worthy , to abstain from renting the Church , then to forbear sacrificing to an Idol : These things well considered , would ( without all question ) work somewhat towards unity and concord between dissenting Brethren ( whose divisions do cause great thoughts of heart in every faithful Christian who desires to see our Vines and Figg-Trees flourish ) . Judg. 5.15 . And provoke them to use all good meanes of reconciliation , and hearken to all lawful proposals that may make for peace . Now what these meanes are that by Gods Min●sters must be used whereby this unity and concord amongst them may be attaine d , would be shewed ; And so ( besides those general directions before given ) these particular Rules are very useful .

First , Let us make our peace with God ; for till that be done , no peace can be expected with man , Phil. 4.7 , 9. It is in Judgement that God divides our hearts , I will divide them in Jacob , Phil. 4.7 , 9. Gen. 47.7 . &c. St. Basil lamenting the discord that was in that Church , imputes the cause thereof to mens contempt of their Heavenly King ; As did the troubles of Israel , and the Judges , arise from this , that there was no King in Israel . Questionlesse , our dissentions are Paenal and Judicial punishments , for that willful Rent which hath bin made amongst us ; and till God be appeased still dissention will abide . You may read , Zach. 11.4 . of two Pastoral Staves , Zach. 11.14 . wherewith the Flock of God is fed ; the one is Beauty ( which signifies safety and protection ) the covenant made betwixt God and his People ? the other Bands ( which signifieth unity and concord amongst God's People . Now the Staff Beauty God takes and breaks , shewing their wicked dealing with the Covenant of God ; then Bands cannot hold : This is our case , ( it is to be feared ) our covenants with God have bin violated , we have broken the staff Beauty and God in his just judgment breaketh Bands that it holds not .

Secondly , Let our care be to stock our selves well with Heavenly wisdom , that Heavenly wisdom which is from above ; that is , with the knowledge of Divine things . Such I hope is the Resolution of the associated Ministers of this County , as appeares by their agreement . Essex . We resolve through the grace of Christ to contend daylie , to the comprehension of that Ministerial knowledge and wisdome , whereby we may understand our way ; and to study more , and strive after that excellent Wisdom , and Art of winning Souls , &c. Indeed we professe our selves to be Wisdom's Schollars , yea , Wisdom's Children : Now Wisdom looks to be justified of her Children , Math. 11.19 . and she is justified by them , Math. 11.19 . when they shew forth the fruits of it in their carriage , which fruits are laid down by St. James , 3.17 . to be these ; Jam 3.17 .

First , Chastity or Purity : That is pure which is without mixture and ( so understanding it ) it suffers not Light to be mixt with Darknesse , Truth with Error , Superstition with Religion ; these cannot stand together , 2 Cor. 2.17 . 2 Cor. 2.17 . We are not ( saith the Apostle ) as many who corrupt the Word of God : ( the word is taken from Hucksters , or deceitful Vintners , who mixe their Commodities , ) We do not Huckster it , it still retains a pure and chaste mind in out Breasts , and pure affections in our Hearts to the Truth , so ●hat it will not suffer us to admit of any error ; or do any thing against the Truth , but for the Truth . Unity without Verity is no better then Conspiracy , if it be joyned with falshood ; it is not Chastity but execrable Adultery ( saith Cyprian ) . Hence was it that such care was had in the Primitive times to maintain the Truth , and not give way to the smallest Errors , where the consequence might prove great . In the Councel of Chalcedon there arose a difference about one little word , a Monosyllable , the question was about Ex and In. The Heretiques ( condemned then ) confessed Christ to be ex duabus naturis , composed of two natures at first ; but not to be in duabus naturis , not to consist of two natures after ; and for that In they were thrust out . In the Councel of Nice the difference was lesse ( one would think ) about a little letter ; a man would think it but a small difference betwixt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it was but one letter , a small Iota , and yet ( as Theodoret witnesseth ) right Believers could not be brought , Parva non sunt parva ex quibus magna proveniunt Damasc . Joh. 17.3 . either to admit the one , or omit the other : Nothing is to be neglected as little , from which great things may arise . So , for the placeing of words , what difference hath bin , and is ? as betwixt sola fides and fides sola , nay , very pointings may alter the case , as , John 17.3 . The Arrians in making the Comma after onely , would seclude the Attribute , the true God from the Son and Holy Ghost . It is not Chastity of spirit to have our minds corrupted , 2 Cor. 11.3 . from the simplicity that is in Christ , 2 Cor. 11.3 . Corruption in Judgement is the most dangerous corruption of all other , Mr. Hild. on Psal. 51. worse then corruption in manners , ( saith a grave Divine ) ; as the Leprosie in the head was of all other Leprosies the most dangerous and destructive , Levit. 13.44 . The Priest shall pronounce him utterly unclean , his plague is in his head : Levit. 13.44 . had the Leprosie bin in the hand or feet , even that had made him unclean ; but being in the head he is utterly unclean , saith the Text.

Secondly , Peaceablenesse is a second fruit that proceeds from wisdom from above ; it causeth us to flye strife and contention what may be , and , if it be possible , to have peace with all men . Abraham being indued with this wisdom , Rom. 12.18 . Gen. 13.8 , 9. being provoked by Lot's Herdsmen , desired Lot that there might be no falling out betwixt them , for that they were Brethren ; and for peace-sake , divided the Land , and gave Lot the choyce to take which hand he would : This will prevail with us to silence our own private opinions ( if we perceive they tend to the disturbance of the peace of the Church ) according to the Apostles Ru e , Rom. 14 22. Hast thou faith have it to thy self , Rom. 14.22 . Explained . thy particular and private perswasion of the Liberty of all dayes , and free use of the Creatures ( and other things of an indifferent nature ) keep private to thy self , and do not divulge thy opinions , ( they not being absolutely necessary to Salvation ) whereby the peace of the Church may be troubled , and the consciences of others perplexed ; Better an unnecessary truth should be lost , than the publique peace disturbed , and the unity of the Church lost . The advice of the Trent-Historian is ; Sometimes to yield to the imperfections of others , Hist. Trent . p. 62. and for pitty to accommodate to that which in rigour is not due , yet in equity convenient .

Thirdly , Meeknesse and Gentlenesse is another branch of that Wisdom that comes from above ; This meeknesse of wisdom will give a Charitable censure of other mens sayings and actions , and take things ( not in the worst , but ) in the best sense ; it shuns all bitternesse of contention about differences in our reasoning about them : If we reason one with another , it will cause us to do it in a Brotherly manner , and to follow the Truth in Love , Ephes. 4.1 , 5. It removes groundlesse jealousies and suspitions , Eph. 4.1 , 5. which we are apt to have one of another , ( which is the cause of many needlesse distempers amongst us , and hath bin ) : It will cause us to lay aside all odious Names , and Words of Reproach which serve onely to provoke and engender strifes . We should sooner be re-united , if these new-born Names of Independent and Presbyterian did not keep us at such a distance ( saith one that knowes much . )

Fourthly , Tractablenesse or easinesse to be intreated ; It causeth a man to hearken to advice and counsel , and reverently to yield to Reason ; and submit to the Judgement of Superious . The spirit of the Prophets is subject to the Prophets , 1 Cor. 14.32 . saith the Apostle , 1 Cor. 14.32 . Those who reach are subject to the scanning and examining of other Teachers , whether their doctrines be sound and good : and so to submit to their censure and judgement . There are those who will persist in their own conceits and fancies , albeit they have no sound ground , nor sufficient reason , nor evident proof to induce them to their false perswasions , yet they will still hold them , albeit all the Ministers in the World be contrarily minded ; These want this Wisdom which is from above , which causeth us to be tractable , and not willful .

Fifthly , It is full of mercy and good fruits : whereby , deeds of Charity seem not to be meant , ( for they are not the Subject of that discourse ) but Mercy towards them that are out of the way , and err from the Truth . Those who are wise will pitty such and mercifully seek to reduce them to rights , by all means of Humanity and Love , so Rom. 14.1 , 2 , 3. Rom. 14.1 , 2 , 3. 14.1 , 2 , 3. There must be no despising of him that is weak , but a receiving of him in Love . If there be difference in Judgment , yet should not this sever us in our Affections ; though they err , and cannot see the truth in many matters , ( as we think we do , ) yet God hath received them to mercy , and they may be God's dear Children , and faithful servants , as well as we our selves , ( agreeing in Fundamentals ) . Till the Lord clear those truths to us , wherein we differ , we should pitty one another , pray for one another , love one another . Polycarpus and Anicetus Bishop of Rome , Euseb. Eccles. Hist. lib. 5. c. 23. differed in opinion about Fasting and Observation of daies ; yet they lived in love , as Ireneus witnesseth in a Letter that he sent to Victor , Bishop of Rome , and withall giveth this Testimony of the Church then , and before his time , That all such which held contrary Observations , did notwithstanding hold fast the Bond of Love and Unity : 'T is my Brother Parmenian ( said Optatius ) . So Calvin of Luther ; Though Luther call me Devill , I will call him Brother , & esteem as my Brother and the faithful Servant of Christ . Without Question , this wisdom will keep one Minister from branding another with scandalous names , &c. and cause them rather ( as the Ministers of this Association profess● ) to bear with one anothers differences that are of a lesse and disputable nature , without-making them a ground of Division .

Sixthly , This Wisdom is without Partiality , It will not have the Faith of God in respect of Persons : Not this to be the Truth , because such a man holds it , ( as we fancy ) : Hierom said ( but he said amisse when he so said ) that he had rather err with Origen than think the Truth with other men : And it was too much for Nicephorus to say , That he was as safe in Chrysostom's opinion , as he was in the Word of God : This is to glory in men , 1 Cor. 3.21 . which may not be . We may trust too much to Antiquity ; The ancient Fathers and Councils are to be reverenced , but not to be confided in : we may assent unto them as Ancients , but not as Oracles ; they may have our minds easy and inclinable to their opinions , but not fettered and captivated thereunto : The best men are but Problematical , they speak probab●y ( oftentimes ) , It may b● thus , or , It is likely to be thus . It is the Spirit of God , in the Holy Scriptures , that speaks Dogmatically and Certainly : Our dealings and proceedings are appointed to be in Yea and Nay ; 2 Cor. 1.20 . Yea , Yea ; Nay , Nay ; but God's are Yea and Amen . We are not then to captivate our Judgments to any one , but to be informed by the truth , and without respect of Persons , to believe the truth , and embrace the truth , a from the mouth of Christ himself , the Author of Truth .

Seventhly , Without Hypocrisy ; Socrat. Eccles. Hist. lib. 1. c. 19. & 25. not speaking one thing , and minding another , as did Arrius the Heretick , who being called upon to recant his errors , and subscribe to the Nicene Creed ; he craftily , to delude Constantine the Emperour , gave him in writing a Profession of Faith , which he , and other of the Clergy that were of his party , held , which was sound and Orthodox ; but in his bosome ( say some ) he had wrot his own and their damnable Heresies in a Paper , and clapping his hand upon his bosome , protested before God , That that was the Faith which they believed ; and being afterwa●ds called to his Oath , about the Truth of that he seemed fainedly to subscribe unto , whether or not he believed as he had subscribed ; he carryed his former paper , wherein his own opinion was written , under his Arm , and laying his hand on the Book , swore , that as he had written so he believed ; however , he notoriously dissembled , and played the Hypocrite , seeking by all cunning waies and means to overthrow that Faith which he had subscribed ; raising up tumults in Alexandria , setting the whole City in an Uproar , through parts-taking : which Perjury and Hypocrisy of his , God severely punished , for he no sooner was departed out of the Emperour's presence , ( after he had the second time subscribed to the Canons of the Nicene Councill , and craftily sworn that he believed as he had written ) but he was taken with a great Lask , and , going to the stool , voided , with his excrements , his guts ; and blood , together with the Spleen and Liver , gushed out ( saith Socrates ) , and so he died like a Dog : And thus you have heard what an excellent mean divine Wisdom is of Unity and Concord , and a preservative against Discord ; Had we but this , what need we more ? And yet , in the Third place ,

Let us ( if we desire Concord ) practise the Lesson of Self-Deniall , and be good Proficients in that ; Jer. 45. ult. Seekest thou great things for thy self , seek them not . Augustine , and with him almost thirty Bishops besides , had learned this Lesson of Self-denial , whilst they agreed either to admit partners into their See's , or else to lay down their Episcopal Authority , for the Unity of the Church ; Thus they reasoned with themselves , Did Christ descend from Heaven into our humane members , that we might be made his Members , & nos de Cathedrâ discendere formidamus , and are we afraid to come down from our Sees to prevent division in Christ's Members ? The like zeal ( as Ruffinus shews ) was in Gregory Nazianzen against himself , to avoid the troubles of the Church , Si propter me est illa tempest as , &c. If this tempest be by reason of me , take me and cast me into the Sea ( like Jonas ) , and so let this Tempest cease : where are those that will thus deny themselves for peace ? In all our Discords and Contentions in the Church , there is too much Self to be seen . What was said of Lucilla's faction , may be truly said of the Divisions and Fractions that are at this day amongst Ministers ; Anger bred them ; Pride fosters them .

It were easy ( as one saith ) if it were not beyond an Auditories patience , to derive all our Schisms and Contentions , from the Concupiscible or Irascible Appetite , and resolve them , either into Ambition , or Avarice , or Pride , or Envy .

Nothing hath more ruined the Church of God , corrupted Zeligion , overthrown Piety , than the Ambition of the Clergy . Korah takes it grievously that the Priestly dignity was translated to Aaron , Num. 16.1 , 2. and challengeth Moses therein , of partiality ; as if he had preferred his own Kindred , and followed his private Affection , rather than God's direction . Hence arose a Schism , and rent amongst the people , by which means much mischief followed , Numb. 16.1 . Diotrephes was ambitious of pre-eminency ; he affected high place , rule , and Authority over others , 3 Ep. Joh. 9.10 . 3 Epist. Joh. 9.10 . and was a great disturber of the Churches quiet ; Arrius ( before mentioned ) being ambitious of a Bishoprick , and missing it , stirred up so much discord in sowing his tares of Arrianism in the field of God : And what a Plague , the Ambition of that Popish Prelate , hath bin to the Church , Who knows not ? with such Ambitionists the Church hath ever bin pestered ; which caused Luther to make this prayer . A Doctore glorioso & à Pastere contentioso , liberet Ecclesiam suam Dominus : From vain-glorious and contentious Preachers , the Lord deliver his Church .

Covetousnesse ; 2 Tim. 6.5 . That puts to the hand , and is a furtherer of our Divisions : Some make gain their godlinesse : they are the golden Bells and Pomegranates which are upon Aarons Roabes , Exod. 26.34 . that causeth many a seditions Corah , to invade the Priestly function ; That which they chiefly affect is the satiating of their Avatice . This was the White that those Authors of Schism aimed at , Rom. 16.17 . 2 Tim. 4.20 . Deut. 13.4 . 2 Pet. 2.15 . Acts 20.23 . Boys his Remains on Hab. 1. as appeares , Rom. 16.17 . It was the love of the World , that caused Demas to forsake Paul : And it was the deceit of Balaam's wages that drew him to seek the ruine of God's Israel ; and from this base covetousness have many of our late divisions arose . St. Paul was free from this Vice , Acts 20.23 . and Luther professed of himself that he was never tempted to covetousnesse , and in this ( saith one ) I could wish that we were all Lutherans ; then I doubt not , but there would be lesse contention and more peace amongst us .

Pride , that is likewise a principal cause of our discords ; It is a Bastard begot betwixt a Learned Head , and an unsanctified Heart ; which being once conceived in the soul , it causeth it to swell till it bursts , 1 Tim. 6.4 . Phil. 1.16 . 1 Tim. 6.4 . St. Paul tells us of some that Preached Christ of contention , Phil. 1.16 . that is , they out of Envy and Pride , desired to be esteemed better Preachers then he was . Nazianzen speaking of such as raised contentions in the Church , attributes it to the Pride that was in them , Spirituales isti fastuosi &c. These spiritual proud men , judging and condemning all but themselves , and accounting of every thing too too lightly , Alsteel Chron. p. 520. when they are so disposed withdraw themselves from our company , and refuse it as ungodly and wicked : Luther shewed too much of this , for when the Reformation at Wittenberg was wrought in his absence by Carolostadius , he was so much discontented , for that it was done without him , that the doubted not to approve of those things , which ( till then ) he had disapproved and to disapprove what before he had approved of , to the great disturbance of what was wrought . And a chief cause of Theodotio's heresie was ( as Austin relates ) a greater care to maintain his Reputation , Ad quod vult . Haer. 33. than the Truth ; For by the heat of persecution being driven to a denyal of his Saviour , he thought it a disparagement to confesse his fault , and therefore laboured to defend it by maintaining one denyal with another : And thus some there are that having possest the World with a conceit of their abilityes , study to defend what they have delivered , and maintain their opinions held , Non quia vera , sed quia sua ( saith Austin ) not because they are true , but because theirs ; fearing that otherwise they may suffer in their Reputation , which they seek to maintain more then the Truth .

Anger and Envy is not seldom the cause of our Distractions ; A froward man ( saith Solomon ) sowoth strife , Prov. 16.26 . Therod . l. 1. c. 2. Prov. 16.28 . Arrius could not stifle his Envy against Alexander ( who had gotten the Bishoprick from him , ) but vents his fury against him , by accusing his Innocent truths of error and absurdity , and calumninating of his writings : Upon the like ground , Novatus made a faction against Cyprian . And divers others discontented Church-men against their Bishops and Superiors . Eras . Epist. ad Card. Mog . Erasmus speaking of Luther's writings , saith , that Many things he spake , had others said , had not bin complained of ; the self same things are condemned as Heretical in his writings , that in Augustines and Bernards Works , are read as Orthodox , and regarded as pious sen●ences . Now if in case we had learned this lesson of Self-denyal , all this evil would be cured , and our Church not be pestered with so many discords as at this day are amongst us .

I shall end this Use with that Observation which Pliny hath of two Goats : Plin. Nat. Hist. lib. 8. c. 50. They meeting together upon a very narrow bridge , under which a very deep and fierce stream glided , and seeing there was no going blindly back , nor passing by , nor contending for Mastery , they were content , that one should lye down , and the other passe over , to secure both their lives from death and danger : These are not times to contend in , let us deny our selves for the common safety .

Lastly , Use 4 I have a word or two of Use to you , that are our Hearers ; by way of Caution 〈◊〉 ●●●●●ition ; you have heard what our Duty is , we are to be as One in our Master's business ; now then ,

First , Hearken you to that which the Apostle saith , Rom. 16.17 , 18. Rom. 16.17 , 18. E●plained . I beseech you Brethren , mark them which cause Divisions and Offences , contrary to the Doctrine which ye have Learned , and avoyd them ; for they that are such serve not the Lord Jesus Christ , but their own Bellies , and by good words and fair speeches , deceive the hearts of the simple . The Apostle puts on the Person of a Supplicant , not for his own profit , but ours : The Parties concerning whom the Apostle useth this vehement intreaty , are the Authors of Dissention , such as cause Divisions and Offences ; The Duty required of us , is , first to mark them , have a jealous eye over them , and put as it were a mark on them , that you may know them from others , and not be deceived : Secondly , avoyd them as you would a Serpent ( saith one ) in your way , and poyson in your meats . The Reason of this Admonition , is two-fold : First , they serve not Christ , but their own Bellies , whatever they pretend of the service of God , they have base ends of their own ; they serve themselves , and their own turns , whatever becomes of the service of Christ ; knowing , that there is no fishing like to that in troubled waters : Secondly , they deceive the hearts of the simple by faire words , As Cheaters use to do , drawing on to play , and then cozen , by cogging of the Dye .

And this is that which our Saviour requires of his Sheep , that they hear not the voyce of the Stranger , Joh. 10.5 . they that are the Sheep of Christ , will not follow such , but avoid them , and flye from them ; Joh. 10.5 . lest they should be seduced by them ; It is not safe to reason with such seducers , 1 Tim. 6.5 . If He might not , 1 Tim. 6.5 . Sozom. lib. 7. c. 7. much lesse a private Christian . We read in Ecclesiastical Story , of Placilla the Empresse , that when Theodosius Senior desired to conferr with Eunomius the Heretique , she disswaded him very earnestly , lest being perverted by his speeches , he might fall into Heresie . As did Anastasius the second Bishop of Rome , Jac. Reu de vit. Pantif . p. 42. who whilst he sought to reduce Acacius the Heretique , was seduced by him .

Secondly , If differences happen to fall out amongst them , be not offended thereat . Wo unto the World because of offences ( saith Christ , ) it must needs be that offences come , but wo be to that man by whom the offence cometh , Mat. 18.7 . Interpreted . Mat. 18.7 . there is a threatening , a condemning wo belongs to him that gives the offence ; yet there is a lamenting a condoling wo that belongs to them that take the offence ; and to these our Saviour intends the former part of his speech , Wo to the World because of offences ; that is , to the better part of the World , who are apt to take offence , and to be turned out of the way of holinesse , by reason of such offence as is given .

Indeed , it is a great stumbling block to many , and the Devil takes great advantage by it ; to see God's Ministers to dissent and differ in Judgement , in Affection , &c. And Wo to such as are the cause thereof ; But yet , Wo to us if we are easily scandalized at this , considering ,

First , That we are foretold of it by our Saviour , It must needs be that offences come ; Needs in respect of man's frailty , Sathans malice : and God's providence , ( who knoweth well how to make a wholesome treacle of the poysonful Viper ) permits it should be so ; And so St. Paul tells us that there must be differences in Opinions , Errors , Heresies , that the approved may be known , 1 Cor. 11.19 . 1 Cor. 11.19 . The most wise God will keep his Children in breath , and exercise their graces , and try his own by these fires of contradiction ; yea , and purifie his truth ( it may be ) thereby : How many excellent truths have bin brought to light ( at least better cleared ) by oppositions ? Austin by occasion of the error of Pelagius examined more diligently , & so propounded more clearely , the truth in the points of Predestinntion and Free will than others his Antients : If Arrius had not held a Trinity of substances , with a Trinity of Persons ; and Sabellius an Unity of Persons , with an Unity of Essences , that Mystery of the Trinity had not bin so clearly explained by those great Lights of the Church : Wormewood is bitter to the taste , yet it is good to clear the eyes . We may say with the Hebrew sentence , Nisi ipse elevâsset lapidem , non fuisset inventa sub eo haec margarita : If the stone had not bin lifted , the pearl had not bin found under it : the striking together of the flint and steel , sends forth many lightsome sparks to enkind'e many a shining Taper . Now he is willful that will stumble at a stone , that he is before hand warned of .

Secondly , The best of God's servants in this life do but see in part , 1 Cor. 13.9 . and know in part : Whilst we live here , it cannot be expected that God's Servants should agree in all points . Perfect Unity is not to be found in the Church of God , till the number of all the Elect be fulfilled , and the Church be come to her Perfection , Ephes. 4.13 . Eph. 4.13 . The light whereby we see in this State of mortality is very feeble and very different , in regard of the Spirit 's illumination , the Capacities of men and their diligence in Study , Prayer , and other meanes of attaining knowledge . Whence it is that Unity of opinion in the Church is very contingent , now greater , now lesse , never absolute in all Particulars . Barnabas was a good man , Acts 15.38 , 39. and yet S● . Paul saw more then he , and clearer then he ; He saw how unfit it was to take John and Mark with them , who before had given great offence by departing from them as Pamphylia ; This Barnabas saw not : Samuel was surprised with a little sleep in the Temple , and did not answer God at the first and second call , but ran to a dim-sighted Eli ; but at the third Call he made answer : So some Ministers who are the dear Children of God , may not perceive God speaking in his lawful Magistrates ; nor be able for a time to distinguish betwixt God's voyce and Man's , in things of an indifferent nature , which they may in God's time , and then they will contend no more about them : I am now going to a place said Grynaeus , Ubi Lutherus Calvino benè convenit . ( on his death bed ) where Calvi and Luther now agree well together . In Heaven we shall agree , though not on Earth .

Thildly , The differences that are amongst God's Ministers concern not Fundamentals , but Circumstantials , not the Primitive Articles of Faith , which are necessarily to be believed ; But concerning other Secundary points of Theological conclusions , fit for discourse of a Divine . Indeed there are hose in the Church that hold damnable tenets ; but they are not of this Church . Faithful Ministers differ not in matters of Faith , but in matters of opinion ; as about Ceremonies , Administrations , and the like . Such is their difference , as was betwixt Paul and Bernabas before mentioned , not like that which was betwixt Simon Peter and Simon Magus : And therefore let not any stumble , and take offence at the Different Judgments that are amongst them , seeing all agree in that which is necessarily required for thee to do ; if thou wouldst be saved .

Thirdly , If there be difference amongst God's Ministers , be not thou one of those that make the breach wider ; but endeavour , what lyes in thee , that they may accord . Hearers are many times too factiously inclined , as the Apostle shews , 1 Cor. 1.11 , 12 , & 3 , 3. 1 Cor. 1.11 , 12. & 3.3 . they made a choyce to themselves , of this or that Preacher , whom they would follow , with contempt of the rest , ( albeit God's faithful Servants ) ; So is it amongst us at this day ( as hath been shewed before ) . Some affect those onely that are of the same Judgment with them , ( it may be Episcoparian , or Independent , or Presbyterian , for so now we use to distinguish them ) albeit all teach the same fundamental tru●hs , and the same Christ ; and those that are of another Judgment than they are of , they utterly dislike , and will not afford them the hearing : Others affect those onely that are most eminent for gifts , with a neglect , yea , a contempt of others ; As that Frenchman of whom Zanchy speaks , who being advised sometimes to hear Mr. Viret as well as Mr. Calvin , answered , that if St. Paul himself should be upon the earth , and preach at the same time when Mr. Calvin preached , he would not leave him to hear Paul . It is true , Christians may acknowledge a difference of Gifts in Teachers , and prefer one before another , and esteem best of that Ministry by which he hath received most good , and got most profit ; yet ought we to esteem all that are good ; hear all as occasion is offered ; reverence all ; and bless God for all .

This factious disposition in the Hearers of the Word , hath been a great cause of dissention amongst Ministers ; for when People have ingaged their affections for their Pastors , and have swelled one against another , in their quarrel ( as the Apostle intimates by that speech of his , they are apt to do , 1 Cor. 4.6 . Joh. 3.26 . 1 Cor. 4.6 . ) then they come and endeavour to engage their Teachers , for their Affections : You have an Instance of this , Joh. 3.26 . John's Disciples fall a daring of Christ's Disciples , about purifying , and ( as it seem● ) receiving the foyl , they come to John , and would engage him in the quarrel , and incense him against Christ ; telling him , that he erected up a Ministry , and baptized likewise , and that all men followed after him . Thus it was , and thus it will be , and hence it comes to passe ( oftentimes ) that discord and dissention is raised betwixt those Ministers , who otherwise would live and love as Brethren : Too too apt are we to claw this Itch of our People , and so it soon breaks forth into a Blyster . And thus , I have acquainted you with what concerns you , as well as with that that concerns our selves , for the preventing of discords and contentions amongst us , and breeding of Unity . Oh that these things were thought upon , and made the right use of ! Look upon Theeves and Murtherers , they are at peace amongst themselves ; and shall not we ? Shall they go with one heart about their Master's work , and we with a divided heart about God's work ? Shall they go more friendly to Hell than we to Heaven ? that were a shame for us : To conclude , Ezek. 37.1 . we read Ezek. 37.1 . in that Vision of dry bones , that bone lay from bone scattered , till the Spirit did blow on them , and then bone came to bone , and stood up , and were a mighty Army . Bone hath been from bone a long time ; Oh that the Spirit of Wisdom and Judgment were given to us , ( which is promised to be given under the Gospel ) that we might be united in one ! then we should be inabled to joyn our strength against the common Adversary , and God should have the Glory . We have done with the Persons expostulated with , and with the Name given to God's Ministers , and Number : Now we come to take notice of the Person expostulating with them .

He said . Text ]

Plutarch reports , in the life of Numa , that he was alwaies with the Goddesse Ageria ; And many other Heathens , that we read of , used to have familiar parley with their Gods and Goddesses ; as Herodotus amongst the Bythinians ; Endymion amongst the Arcadians ; and so others : Here wee see what familiarity there is betwixt the true God , and his Servants , the Ministers of the Word ; he doth single them out from the rest , and talk familiarly with them , and acquaint them with his purpose and intent . For this is that which is imported by the Owner's parley with the Dresser , about this Figg-Tree ; That is the Note ,

God makes known his mind unto his Ministers , Doct. and acquaints them , in a familiar manner , with his intents and purposes . He makes them acquainted with his mind , ( as concerning his proceedings with his Church and People ) . He acquaints them with his grievances ; makes known unto them his purposes and Intentions , what he is minded to do in the case . Hear what the Prophet Amos speaks to this poynt ; Amos 3.7 . Explained . Surely the Lord will do nothing but he revealeth his Secret to his Servants , the Prophet , Amos 3.7 . He will do nothing ; non faciet verbum , he will not do a word ; he will do no such thing as was before spoken of , in the former verse ; no evill of Affliction , Pain , or Punishment , will he inflict on his Church , but he makes it first known to his Servants , and reveals ( his Secret ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Theodocio renders it & ( as it may well be rendred , Sedh . saith Drusius ) his Counsell ; for the Hebrew word signifieth as well Counsel as Secret , ( albeit most Expositors read Secret rather than Counsell ) . Not as if God revealed all , that he doth in Heaven , unto them ; But it is to be understood of things done on Earth ( saith Hierom ) . Nor yet is it to be understood of all things that God hath done in the World , Par. com . in loc. from the Creation ( saith Pareus ) but especially to be understood of Punishments inflicted , ( as before was noted ) the purpose and decree of God to punish a people for sin , is his Secret ; and this he evermore revealeth . Thus , before he brought the Flood on the old World , he revealed his mind to Noah , Gen. 6.13 . Before he sent Fire and Brimstone , Gen. 6.13 . to consume the Cities in the plain , he revealed it to Abraham , and then to Lot , Gen. 18.17 . & 19.12 , 13. Gen. 18.17 . & 19.12.13 . Exod. 3.19 . Jon. 1.2 . & 4.10 . Before he executed his Judgments on Pharaoh and his People , he revealed his mind to Moses and Aaron , Exod. 3.19 . Before he would destroy Nineve , Jonah shall be acquainted with his mind , Jon. 1.2 . and so for the sparing of it , cap. 4.10 . It was God's usual manner to single these out , and acquaint them with what he was about to do .

And yet it may not be thought , that this is the onely Secret that God reveals unto his Servants the Ministers ; for there are other supernatural Secrets , such Secrets as no man can attain unto the Knowledge of , unlesse it be revealed unto him of God , such are those n●ysteries of Religion , 1 Tim. 3.16 . 1 Tim. 3.16 . These God is pleased to make known unto his Servants , the Ministers of the New Testament , 1 Cor. 2.12 , 16. Interpreted and of these Secrets the Apostle speaketh , 1 Cor. 2.12 . We have the Spirit of God , that we may freely know the things that are of God ; And again ver. 16. Who hath known the mind of the Lord that he may instruct him ? But we have the mind of Christ : as if he should have said , albeit no man can perfectly know the Counsels and mind of God , Estius in loc. yet God is pleased to reveal to us ( that are his Ministers and Apostles ) by his Spirit of Revelation , the mind of Christ in these matters ; and so he removeth a tacite Objection , that might be made against their preaching of spiritual matters ; If none know them , why do you preach of them ? Yes , we know them , that we may make them known unto the Church of God . Before we render you the Reason , it will not be amisse to answer a Scruple or two : It may be questioned ,

Are these Dressers the onely men that are acquainted with God's Secrets ? Quest. 1. Ps. 25.14 . Dan. 2.28 . Gen. 4.21 . Num. 22.9 . Doth not the Scripture tell us , that the Secret of the Lord is with them that fear him ? Psal. 25.14 . yea , and sometimes with them that fear him not , Dan. 2.28 . So to Pharaoh , Gen. 41.1.2 . So to Balaam , Numb. 22.9 .

It doth so : Resp. and it cannot be denied , but that others , as well as they , are acquainted with them , but the ordinary outw●rd means , whereby the Godly become therewith acquainted , is by their Ministry ; neither Pharaoh , nor Nebuchadnezar knew that Secret , till God's Servants revealed it .

Secondly , To the wicked sometimes God is pleased to reveal his mind , but then it is either for their conviction and condemnation , or else for the Churches confirmation ; as appears by that we read , Judg. 7.13 .

Doth God reveal to these all that he intends to do ? Quaest. 2. Is not much of his Will and Counsel concealed from them ?

No meet and mortal Creature was ever made privy to the whole Counsel of the Highest , Resp. Mat. 24.36 . no not the Angels of Heaven , Mat. 24.36 .

Secondly , All that God is ple●sed to make known , is not made known to any one man , but so much of his Counsel as is fitting for him to know : the best know but in part . The Familiarity that God had with Elisha was great , and yet the Shunamite's losse was concealed from him , which he was not ashamed to consesse , 2 King . 4.27 . Nathan was deceived , 2 King . 4.27 . 1 Sam. 7.3 . in his approving of David's purpose to build God an House , 2 Sam. 7.3 . the Spirit of Prophesy rests not alwaies on the Prophets .

Thirdly , Nor doth God reveal to All alike , That may be revealed to a Babe or Suckling , which is concealed from the more judicious . Elisha , the Servant , knew something that was hid from Elijah , his Master , even whilst Elijah was upon the very threshold of Heaven , he knew not that God had revealed his departure to Elisha ; and thence it was that be would so gladly have shaken him off at Gilgal , at Bethel , and at Jericho , 2 King . 2.2 , 3. And this God doth , for two Principal Reasons ; First , to maintain his own Prerogative ; And , Secondly , 2 King . 2.2 , 3. 2 Cor. 12.7 . For his Servants Humiliation , lest they should be exalted above measure through abundance of Revelations . In naturall Revelations , the greater Wit , and deeper Judgment , carries it ; but in divine , in the Revelations of God , the favour of his choyce swaies all , and not the power of our Apprehensions .

Let me now give you the Grounds or Reasons of our proposed Doctrine before I put it to Use .

One Reason , why God makes known his mind unto his Dressers , concerning his proceedings with his People , Reas. may be this ; To maintain his Servants Honour and Dignity , and that the World may see in what credit and esteem they are with God , notwithstanding they are despised and contemned in the world . We are made ( saith the Apostle ) 1 Cor. 4.13 . 1 Cor. 4.13 . Trap. in loc. as the filth of the World , or ( as the Word may be rendred ) the Sweepings of the World , or as the dirt that is scraped ( saith a good Expositor ) from off the Pavement thereof , ( and we are the off scouring of all things to this day ; The Dung-cart ( saith another ) that goes through the City , into which every one brings and casts his filth : But albeit they are thus in the World's eye , yet they are otherwise in God's ; they are a sweet savour unto him . 1 Cor. 2.16 . And God is pleased to give the World to understand , by this his dealing with them , that they are both of his Court and Councell .

Secondly , These Dressers are near to God , they are his Secretaries , and evermore at his Elbow , ( as we use to say of some Attendants upon great Personages , ) they are his Chaplains in Ordinary and have more frequent converse with him than other men As the Lord liveth , 1 King . 18.15 . before whom I stand ( saith the Prophet Elijah to Obadiah , 1 King . 18.15 . I call you not servants ( saith our Saviour to his Disciples ) ; for the servant indeed doth not alwayes know what the Master doth , but I have called you Friends , for all things that I have heard of my Father , Joh. 15.15 . Haec pro amicitiâ nostrâ non occultavi . Tiber. John 21.20 . Colos. 2.3 . Amb. in Psal. 118. I have made known unto you : John 15.15 . that is , all things requisite to your Salvation , I have imparted to you , as to my Friends . And Friends ( as you know ) will discover their secrets unto their Friends : yea , they are Bosome-Friends , as St. John was , who leaned upon Christ's breast , John 21.20 . Now the bosome of Christ is the treasure of Wisdom , that wherein all the treasure of Wisdom and Knowledge lay hid : Those breasts ( saith Ambrose ) did John suck , those profound Mysteryes and Secrets wherewith his Writings are more enriched , than the Writings of any other of the Apostles ( saith Beda ) . Had he not had that free accesse to Christ's breasts , Beda in Evang. Joh. he had not bin acquainted with those Secrets : Those hidden , and Heavenly Mysteryes , made known to him above the rest ; he had out of the bosome of Jesus : So Gods Ministers , having more converse with God then other ; and being his Friends and bosome Friends ; cannot but be acquainted with more of the mind , and will of God then others ordinarily are .

Thirdly , God acquaints his Ministers with his mind , that they may make known to others what He makes known to them . The Visible Sun casteth a more Radiant and bright Beam upon Pearle or Glasse , that reflecteth it again , then it doth upon gross and obscure bodies , that dead the Rayes thereof : So the Sun of Righteousnesse casteth the fairest lustre upon that Calling , Jer. 36.2 , — 7. which most of all illustrateth his glory . Thus God willeth Jeremiah to take a Role of a Book , and write therein all the words that he told him , concerning Israel and Judah , and acquaint them therewith ; which he did accordingly , Jer. 36.2 , — 7. The like did Ezekiel , Cap. 3.17 . so the rest of the Prophets . St. Paul shamed not to declare unto the Church of Ephesus the whole Counsel of God , Ezek. 3.17 . Act. 20.26 , 27. Vers. 30. Vers. 35. Acts 20.26 , 27. He ceased not to warn them Night and Day with teares , vers. 30. shewed them all things that were necessary for them to know , vers. 35. Who is so fit to make known the Kings mind , as the King's Ambassador ?

Fourthly , God acquaints these especially with his mind , concerning his Vines & Figg-Trees , for that they are tender hearted , & are loath with Hagar to see the death and ruine of any Ismael . Gen. 21.16 . God is willing to be prevented ; He had rather use the pruning book , then the Axe ; and therefore expostulates with his Dresser , that he might be moved and entreated to be sparing in the execution of his Judgments . And this was one chief reason why he had parley with the Dresser about this Figg-Tree ; and acquainted him with his purpose before he struck the Stroak , that the Dresser might get upon it ( as it were ) and save it from the Axe , as Zacheus did the wild Figg-Tree which grew on the way-side ( whereon he climbed ) and in so doing , preserved it from the curse , which other barren Figg-Trees met with : Christ could not curse it , when he saw such fruit upon it , as he was ; Thus of the Reasons : Now for the Use .

Use 1 We that are Ministers should walk worthy of this high honour , wherewith we are dignified ; In that our Lord and Master is pleased to acquaint us with more of His mind , then He doth ordinarily to others , What manner of persons ought we to be ? Surely He expects more holinesse and faithfulnesse in us , then he doth in others ; we must endeavour to walk somewhat answerably to such great a mercy , and behave our selves as those , who converse much with God . The more we converse with God , the brighter should our faces shine ; As did the face of Moses after he had bin in the Mount with God , Exod. 34.29 . Exod. 34.29 . To be with our selves ( saith one ) is to be in ill Company ; To converse with the World , leaves filth and soyle upon us ( as when we are amongst Collier ) but to converse with God , which our Calling requires , leaves a sweet smell of Heaven behind ; and a dye and colour of another World which cannot be rubbed off . To hear a Minister discourse of the Earth , and things Earthly , to talk loosely and carnally , gives great cause of suspition that such a one is very seldom in converse with God , at least , hath not bin lately with him ; Here is a Vaile indeed before the face that should shine ; but whether the face of such , or vail of such , is most hated of God , is questionable .

Use 2 You that are our Hearers , should be instructed and advised from hence to resort unto God's Ministers , and take counsel of them , and be directed by them in the things of God .

We are all sick of an Athenian humour , and doate on nothing more then secrets , and are very inquisitive after the knowledge of S●ate affaires : Resort unto your faithful Pastors and Dressers , advise with them , they can , and will acquaint you with such secrets , as no wit of man is able to find out ; no affoardment of Nature , no Mystery of Art , no Secretary of State can reveale and make known unto you : Christ that had it from his Father , hath revealed it unto them , that they might discover it unto you . We speak the wisdom of God in a Mystery ( saith the Apostle ) even the hidden wisdom , 1 Cor. 2.7 , 8. which none of the Princes of the World knew : this is that which God is pleased to make known by our Ministery .

In all our doubts about soul affaires , resort to them for Resolution ; Without controversie , 1 Tim. 3.16 . great is the mystery of godliness ( saith the Apostle , 1 Tim. 3.16 . ) the mystery of godlinesse should be without controversie , yet a World of controversies have risen about it , many of which every Christian is not bound to trouble himself withall ( for without all controversie , there are many in Heaven that never studyed controversies ) notwithstanding , there is none that hath a care to know God's will , but shall have occasion to question much about what they read and hear ( as did the disciples often ) . And it is very necessary to seek for Resolution in such cases : Mar. 4.10 , & 7 , 17 , & 10 , 10. Luk , 3.10 , 14. Act. 8.34 . 1 Cor. 2.16 . Isa. 21.11 , 12. Now , to whom shall we go but unto such as God hath revealed himself unto ? Who hath known the mind of the Lord , that he might instruct him ? But we have the mind of Christ .

In matters of Danger ( as well as Doubt ) advise with these , and take warning from them : Watchman , what of the Night , Watchman , what of the Night ? they can tell you ; the morning cometh , and also the night , and they will rightly advise you : If you will enquire indeed , enquire you , Return and come , Isa. 21.11 , 12. These stand upon the Watch-Tower , and questionless ( if they be not asleep ) see more then those that stand below in the Valley . 1 King . 18.44 . Had any other then Elijah seen from Carmel a Cloud arising about an hands breadth , they could not have warned of a storm coming , but the finest tempers are most sensible of change of weather .

But Ministers have not such certain knowledge of the mind of God , as formerly the Prophets and Apostles had ; Object . to whom God did infallibly make known his mind ; nor that Familiar access unto him .

It is true , that in these dayes we have not that open access to God which the Prophets had , Resp. to receive immediate instructions from his own mouth ; But we have , saith St. Peter , a more sure word , namely , the holy Scriptures given by inspiration of God ; 1 Per. 1 19. 2 Tim. 3.16 . And these shew what sins do most offend God , and soonest pull down Vengance from God : And in particular , what sins they are that cause God to punish with Sword , Famine , and Pestilence : On which ground many of God's Ministers observing the sins of this Nation , foretold that which we have felt to our cost , albeit they were but little regarded ; which had they bin , we should not have sustained ( or gained ) this loss ( as St. Paul said to the Centurion , Acts 27.21 . ) And yet they tell us , Acts 27.21 . that unless we Repent of our evil wayes , heavier things will befall us , then yet have done . One wo is past , Rev. 9.12 . but two woes more there are to come , for God will not be out-mastered . Make not a mock at their warnings ; ( as the old World did at Noahs , and Lot's Friends at his ) : A friend knows by the very looks and gesture of his Friend ; Numb. 16.46 . Veritas loquendi grande praesagit malum . Lactan . Instir . l. 4. c. 26. Vives de caus . Artic. corrupt . lib. 1. Exod. 10.7 . Jer. 11.7 , 19 , 21. what a stranger or an enemy knows , but by his actions : So it was with Moses , Numb. 16.46 . And so it is with God's faithful Ministers , out of the acquaintance that they have with their Masters proceedings , they know that evil is intended against us . I know what Lactantius spake of his times , our times have verified , Truth doth presage great evil to the speaker ; And that of Vives is most true ▪ Men dare not speak what you are bound to know . It is dangerous to teach what is honest to learn if they speak truth to this wicked Generation , they must look to be questioned for their Liberties ( it may be lives ) as other of Gods Prophets have bin before them . If they fore●ell Judgments they shall be accused , as the Authors of them , Exod. 10.7 . As if the bathing of the Ducks in a Pond , were the cause of that fowl weather which follows after .

And hence it is , that some timerous Watchmen become Consonants , their people are as the Vowels , whose sound they follow . But this may not be . When the people would needs go up , Moses would not stirr a foot , Numb. 14.42 . for that the Cloud stirred not ; nor may we consent where the word warrants not . Should we approve your wicked wayes , and sinful undertakings , or not reprove them ; Judgment would be never the further off from us nor you , but come on more swiftly : Hear a Story .

There was a City which stood in some f●ar of a Neighbouring Enemy ; It was often given out , to the terror o● the Citizens , that the Enemy was at hand , but it proved not so ; whereupon Command was given upon pain of death , that none should dare to speak any more in that kind , and raise up such rumours as the approach of an enemy : Not long after , the Enemy came indeed ; besieged , assaulted , and sacked the Town ; And this Epitaph was made upon the Ruins of it , Here stood a Town that was destroyed with silence . When people say to their Prophets , Prophesie not unto us , Mic. 2.6 . they are near to ruine : It is dangerous when a City is in hazzard to tye up the Alarum Bell ; to be regardless of the watchmans warnings , and take no notice of the firing of their Beacons : Happy we , if we would take warning : Proceed we now from the Persons between whom the Expostulation was , to the subject matter or substance of it .

Behold , these three yeares I come seeking Fruit on this Figg-Tree and find none : Text. Cut it down , Why cumbers it the ground ?

Wherein we have first an Accusation , or sad complaint of it ; Secondly , a Commination , or severe sentence denounced against it .

In the former , the Complaint , we may take notice , First , of the Manner , Secondly , of the Matter thereof .

The manner of it intimated in that Adverb of Demonstration , or note of Observation ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Behold , which calls for special regard : for whereever we find it ( and we find it frequently in Scripture at least six hundred times , if some be not mistaken in the account ) it is ever placed , before matters of great weight and moment , very good or very ill . Some resemble it to a Beacon set on a Hill , to give warning to the Country : It is like a Sea-mark ( say others ) to direct the sayler how to steer , and which way to direct his course , that he may safely arive at the harbour ; Holy Bernard calls it Notam stelliferam ; a starry-note ; a note that doth point out some rare matter , like a Hand , or S●arr in the Margent of a Book , pointing and directing to some remarkable passage , and of great consequence ; or , as the Starr which at the Birth of Christ stood over the House , and pointed to the wise men , where the Babe was : Others resemble it to John the Baptist , evermore the Van-currer of some excellent matter . It is used in three cases ( principally ) , First , when some admirable thing , and of great note is presented to the Eye , as , Joh. 1.47 , & 19 , 5. John 1.47 , & 19 , 5. The strangest sight indeed that ever mortal Eye beheld ! This is Ecce Indicantis , an Eye Ecce .

Secondly , When some remarkable matter is commended to the Ear , which with the bodily Eye cannot be beheld , as , Isa. 7.14 . Mat. 13.3 . 1 Cor. 15.51 , 52. Isa. 7.14 . Math. 13.3 . 1 Cor. 15.51 , 52. this is Ecce Annunciantis , an Eare Ecce .

Thirdly , It sometimes implyes both these , and calls on us , for a serious attention , and consideration and due regard of what is seen and heard , as , Math. 21.5 . this is Ecce Meditantis , Math. 21.5 . an Heart Ecce . And so it hath a double work , the one without doors , preparing the Ear to hear , or the Eye to see , what is said , or done , and presented to one , or both : as , John 19.27 . Luk. 2.10 , 11. Lament. 1.22 . 1 Joh. 3.1 . Revel. 1.7 . John 19.27 . The other within doors , stirring up the affections , as the matter shall require , either to Joy , and Rejoycing , as , Luk. 2.10 , 11. Or to sorrow , as , Lament. 1.22 . Or to Love , as , 1 John . 3.1 . Or to Fear , as , Revel. 1.7 . And in this la●ter sense , it is here ( in my Text ) to be taken . Behold this Figg-Tree , so as to lay to heart , the wrong I suffer by its barrennesse ; Look upon it , hear what I will say of it , and regard it well : And this exposition of the Word is given in Scirpture , Math. 6.36 . Behold the Ravens ; Mat. 6.26 . Luke 12.24 . interpreted by St. Luke , Cap. 12.24 . Consider the Ravens . In a word ; It is but a word , and yet the Epitome of that whole sentence , Let him that hath ears to hear , hear : Let him that hath Eyes to see , see : Let him that hath any fear of God before his Eyes , Behold , and take special regard of what is delivered . From hence we may take out this general Lesson .

Great attention and regard is to be given to matters weighty , Doct. Deut. 32.1 , 2. Deut. 32.1 , 2. when Moses his Doctrine ( weighty and winning ) dropps as the Rain , and his speech distills as the dew , that it may soak and sink , and showres on the herbs , then both Heaven and Earth , Prov. 8.6 , 8. must give ear and hearken : So , Prov. 8.6 . I will speak of excellent things , &c. Therefore , hearken and give ear . Indeed all the words of Gods mouth are excellent ( as Solomon in the same Chapter speaks ) and highly to be regarded , but some things are of special concernment , which must especially be regarded by us : And to things of that nature , we are in a special manner incited in Scripture , by two words especially ; the one Initial , or in the beginning of a speech , which is this in my Text , Behold , the other final at the end of a saying or sentence , which is Selah ; used frequently in the Psalms , albeit else no where , but once or twice in Habakkuck , Hab. 3.3 , 9. Cap. 3.3 , 9. But where-ever we read it , it requires a stay , stop , or pausing time to consider seriously on the foregoing matter ; as if he should say , Mind that .

The usual Incitement in the preaching of the Word , used by Prophets , Apostles , and the Servants of God , is , Hear , Hearken , Attend , Give eare , &c. as appears by divers Scriptures both in the old Testament , Psal. 45.10 , & 49.1 . Isal. 1.2 , & 7 , 13 , & 46 , 3 , & 51 , 1. Jer. 2.4 , & 7 , 2. Hos. 4.1 , & 5 , 1. Joel . 1.2 . Amos 3.1 , & 4.1 , & 5.1 . Mich. 1.2 , & 3 , 1 , 9. And in the New , Acts 2.14 , & 15 , 13. Jam. 2.5 . And our blessed Saviour did both begin and end his Sermons , calling for Attention , as , Mark 4.9 , 23 , & 7.14 . Mark 4.9 , 23 , & 7 , 14.

This is a point that is very useful , and may very well be pressed ; Vse 1 For it may be said of many Congregations , This is a people that come nigh me with their lips , but their hearts are farr from me ; Or as St. Mathew hath it , Math. 13.15 . This Peoples heart is waxen grosse , Isa. 29.13 . Math. 13.15 . and their ears are dull of hearing ; There is a marvellous unaptnesse and untowardnesse in the very best , to attend to that which is of greatest concernment ( and much more in the worst ) : that Judgment is upon many that is mentioned , Math. 13.13 , 14. Great need we have of a Cynthius to pull us by the ears , Math. 13.13 , 14. and awaken us : Many a drowsie Hearer sits before us , who ( as singing-men use , to keep time by moving of the hand , so do these ) seem to note every Observation with the nodding of the head : Or , if they be awake , it is at the relation of some matters of lesse moment . Erasmus hath a relation , Deumbrâ Asini , delivered out of Demosthenes the Oratour , who discoursing of matters serious , his Auditors fell most of them asleep : he to awake them , told them that he had a pretty Story for them . At which news , they suddenly started up : He tells them of a young man that hired an Asse to carry some Commodities for him from Athens to Megara , travelling in his journey in the heat of the Day , he couched under the Asse to take the benefit of his shadow ; The Muletor who let him the Asse , denyed him that benefit , saying , that he lett him the Beast to bear his burthen , but he lett him not the shadow of the Beast ; the young man replyed that he would have that benefit by his hiring : the difference was great , so that they grew from Words to Blows ; And there , whilst all were gaping on Demosthenes , the Oratour brake off his speech ; The Auditory desired him to go on with his Story , that they might hear the issue : The Oratour answered them , See what wise People you are , I told you of wholesome and profitable Observations , and all that that while you were carelesse ; and , now I tell you of trifles , of the shadow of an Asse , you are all very Attentive . Surely this was the Reason why the Prophet Esay personated a Ballad-singer , Isa. 5.1 . He would sing his Hearers a song , Isa. 5.1 . that thereby he might provoke them to mind , and attend to such matters as were weighty . And if we propound unto you some Fables , or things feigned , it is to cause you to attend to truth 's weighty , which you shall find in the moral of it .

Vse 2 What care I so Christ be preached , let us seemingly be but as fools and Asses in your esteem , Phil. 1 , 18. so we may cause you to attend and give regard to what is said . A cold People makes a cold Preacher ; a dull Auditory , a dull Ministry : I might use many Motives to quicken your attentions , but ( having spoken more largely of the poynt in another Text , ) I intend not now to insist upon it ; I shall onely commend unto you the practise of Constantine the Great , who ( as Eusebius tells us ) after long standing at a disputation concerning divine matters ; Euseb. de vit . Canst . l. 4. c. 33. he was requested by those Divines that disputed before him , that he would be pleased to sit down , and take his ease ; he answered , Nefas est habitis disputationibus de Deo , &c. he judged it to be an impious thing , whilst disputations concerning God were held , to sit down and hear negligently : What think you then of those that sit down to sleep , 1 Sam. 3.3 . and settle them to sloath ? Good Samuell may sometimes be overtaken with a slumbering fit , but he is soon awaked . The Ears of them that hear shall hearken , saith the Prophet Isa. 32.3 . and Act. 16.14 . Isa. 32.3 . Act. 16.14 . God opened the heart of Lydia , and she attended on what was spoken , and till God do the one , we shall never do the other . But I shall carry this Poynt no further : Now more Particularly .

Behold . ] What ? That which God complaines of , the Barrennesse of this Figg . Tree , i. e. the unfruitfulnesse of the Jewish Nation , ( in the Letter ) but spiritually , of such as profess Christ in the Church : Observe ( in General ) ,

Sin may not be looked upon with a regardless eye , Doct. or , God's complaints are not to be sleighted , or past over regardlesly ; It must be beheld , and so , as that the Heart be deeply affected with the sight of it , and what we hear concerning it .

This is commanded . Ezek. 6.11 . Say , Eze. 6.11 . & 21.6 . Alasse ! for all the Abominations of of the House of Israel , and 21.6 . Sigh therefore thou Son of Man ( saith God ) with the breaking of thy Loins , and with bitternesse sigh , before their eyes : Such a sighing God requires , as may break the girdle , and this with bitternesse , and before the eyes of the People too ; that they might be brought to bitter sighing , for their provocations spoken of in the Chapter before , and for the Judgments that should continually follow , 2 Pet. 2.8 . Isa. 24.16 . Ps 44.15.16 . & 69.9 . & 119.53.136 . 2 King . 19. which shall cause them bitterly to sigh , for that they did not sigh in time . The sighing of the Minister may cause sighing in the people , as Origen's weeping did ( as formerly was said ) .

And this is commended in the Servants of God , who have laid to heart the sins of others ( as well as their own ) , so as to be deeply affected therewith : 1. Ezra . 9.2 , — 6. Isa 16.9 . & 24.16 . Jer. 9 1. & 4.19 . & 13.17 . Rom. 9 2. Phil. 3.18 . 2 Cor. 2.4 . So did Lot with the sins of the Sodomites , 2 Pet. 2.8 . he vexed and grieved to see God to be dishonoured by them ; what he beheld with his Eye , and what he beheld with his Ear , that he beheld with his Soul , and was not regardlesse of it : So David , read Psal. 44.15 , 16. & 69.9 . & 119.53 , 136. So Hezekiah , 2 King . 19.1 . So Ezra , cap. 9.2 , — 6. So Jeremiah , 9.1 . & 4.19 . & 13.17 . So Paul Rom. 9.2 . Phil. 3.18 . & 2 Cor. 2.4 . with many tears , and much anguish of heart , he wrote to the Corinthians about the incestuous Person , whom they connived at : And our blessed Saviour himself , Luk. 19.41 . Luk. 19.41 . Whe have but two clear Records in Scripture of Christ's weeping , and both in respect of Sinne , Joh. 11.39 . & Luk. 19.41 . and that was for the sins of us , not for his own , for he had none .

Shall I render you the Reasons hereof ; First then , Reas. Isa. 1.24 . In respect of God , forasmuch as he is much wronged , grieved , and dishonoured by sin ; It is loathsome grievous , injurious , unto him ; A breach of his Law ; a defacing of his Image ; a defying him to his face ; Treason , Rebellion , against him : Now what Son canindure to see his Father wronged , abused , and not stand out in his Father's defence ? Did not Nature so work in that dumb Son of Croesus , that when he saw one ready to slay his Father , it brake the strings of his tongue , and caused him to cry out , Oh man , Do not kill Croesus ! And will not Grace prevail much more in us ? If we love God ( as we professe ) , we cannot be regardless of his Dishonour , Psal. 69 9. Psal. 69.9 .

Secondly , In respect of Others ; the Land in generall . Doth not Sin cause a whole Land to mourn , Hos 4.3 . Jer. 23.10 . Hos. 4.1 , 2 , 3. ( especially , Swearing ) , because of Oaths ( saith Jeremiah ) the Land mourneth . Then the Sinner in particular ; Should we see one to rend and tear himself ; gash and wound his carkasse ; pull out his own bowels ; leap into a fiery Furnace ; could we do any lesse then pitty such a one , mourn for him , lament his sad condition ? now , What do wilful Sinners other ? Is not every sin the wounding of the Soul ? Is it not a piling up of Faggots , casting another shovel full of brimstone into the Flame ? And then Sinners themselves leap in after this . Who can look on this sad Spectacle with a carelesse eye ? We often endeavour to deterr young men from sinning , upon this Motive ; You 'l grieve your friends , break your Parents heart , undo your selves ; I grieve for you with my heart : So would we do , if we did as we ought . Psal. 119.158 . I beheld the Transgressours and was grieved , Psal. 119.158 .

Thirdly , In regard of our selves ; For if we be regardlesse of sin , when we see it or hear it we are in danger to be infected by it : However , it doth enfeoffe us in the sin , 1 Cor. 5.2 . ( as the Corinthians for not mourning for that Incest committed , ) and not onely so , bu● in the Punishment too , Ezek. 9. Ezek. 9. but if we grieve , it is a Testimony of our Love to God ; Love to Man ; and Love to our own Souls .

Use 1 We are deeply guilty ( then ) before God , in so sleight a passing over his complaints ; and light a regard had of the wrong & dishonour that is done him by sin . Are not our Eyes ? are not our Ears acquainted daily with the horrid Impieties , Prophanations , Abominations , that are practised and committed ? Yet who is affected with it , unlesse it be to laughter ? ( for such a Genetation there is in the World , that can solace themselves as freely , to see men run into all excesse of wickednesse and impiety , as if some great good had befallen them : ) Ah! that we should make our selves merry with that which angers God ; is a burthen to him ; and should cause us to mourn : It is the highest piece of a Divellish nature to sport at sin ; none but Devils do it , ( if the Devils in Hell are at any time merry or glad , ) or if we should imagine that they did upon any occasion laugh and rejoyce ; When is it think you , or at what is it , if not to hear men swear , blaspheme ; to see them swill and be drunk , and commit other abominations , to the dishonour of God , and damning of their own Souls ?

Use 2 Let us not be like the Devill , but , contrary to him , and grieve for that which he takes pleasure in ; let us take God's Cause to heart , and mourn for the sins of the times , whereby God is so highly dishonoured : which way can you cast your eyes , but you shall have sufficient matter administred unto you of grief and sorrow ? Who can walk the streets and not hear a thousand Oaths and Curses in a day , ( especially in some Market , or on some Fair ) ? Who can come into a shop , and not find lying , cousenage , and deceit there ? ( that is as the Foreman of the shop , and hath the chief hand in putting off bad Ware : ) Whither can you come and not behold Pride and Vanity upon the Heads and Backs of all sorts , Psal. 119.53 . and Sexes ? Psal. 119.53 . Horrour hath taken hold upon me , because of the wicked that forsake thy Law ( saith David ) ; and yet more , Rivers of tears run down mine eyes because they keep not thy Law ver. 136. Ver. 136. which , however some of the Ancient , ( as Hilary , Ambrose , Angustine ) yea , and some of our Modern Writers likewise , understand it to be spoken of his own eyes , in regard of the transgression of them , and their offence ; yet it is generally understood , and ordinarily referred to Men , because they keep not God's Law , but break it daily . A Law , so righteous , holy , and good , and the Law of so great and gracious a God ; this opened the fluces of his eyes , and sent forth a swift Current of Tears . What would he have done ( think you ) had he lived in these daies ; to have heard our Oaths and Blasphemies , and beheld our sinful and wicked conversation ? Surely , he would have wept an Ocean . Our Times call for , not only a David's Eye , but a Jeremiah's Head , to weep day and night for the wickednesse thereof : Old men contemn God ; Young men provoak God ; All men offend God ; yet few or none are affected in the Cause of God . Complaining times ( indeed ) these are , the Poor complain of the Rich , that they are too cruel ; The Rich , of the Poor , that they are unthankful : The Buyer complains of the Seller , that he is deceitful ; the Seller of the Buyer , that he is unconscionable : The Borrower of the Lend●r , that he is uncharitable ; the Lender of the Borrower , that he is forgetful . Thus one complains of another , whilst God complains of all ; yet we can hear his complaints without remorse ; may more , we can be merry when he mourns and grieves . It was once sad to see in Israel at once , a weeping Saviour , and a deriding City , Luk. 19.41 . How is it now ( think you ) to hear a God complaining , Luke 19.41 . and a Nation mocking and persisting in sin , Have you no regard , all you that passe by , Lam. 1.12 . albeit all passe by with a regardlesse eye , and will not Behold , yet those that stand betwixt the Porch and the Altar should have regard . Lamen● . ● . 12 . It is to the Dresser that the Vinitor doth addresse himself , and make his grievance known , as you find in my Text , [ Then said He to the Dresser , Behold , ] What the grievance is that must be beheld , is in the next place to be considered .

These three years I come seeking fruit on this Figg-Tree , Text. and find none . ]

The Gravamen , or fault complained of , is specified to be the Sterility and Barrennesse of the Figg-Tree ; He complaines not of the Imperfection or Paucity of Fruit , but of the Nullity , He found none . ] And this is aggravated .

First , From the Time of standing ( three years ) , time enough to Root and Settle : the Husbandman had not bin hasty with it , but long borne , and expected Fruit from it .

Secondly , From the meanes affoarded to it , and pains bestowed on it , to further the fruitfulnesse thereof ; implyed in these words , [ I come seeking Fruit on this Figg-Tree ] He had not bin wanting to it , it was a well-manured Tree , his eye had bin ever on it , it grew in his own Vineyard , yet not a Figg to be found on it . We will begin with the Grievance or fault complained of , the barreness of the Figg-Tree .

And find none . Text.

It seems by this that it was a harmlesse Tree ; none of those that bare such Figgs as Jeremiah spake of , Jer. 24.8 . Ficos valde malos , Figgs , so bitter that none could eat , Such fruit was not hid under the leaves thereof . Had such fruit growen upon it ; it may be , we would conceive that , it deservingly might be deemed to the Axe and fire ; but being only barren , it might be rather born withall . But we are to know that ,

Barrenness in a Figg-Tree is fault enough . Doct.

Had it bin a Thorne or Bramble , the Husbandman would never have expected Figgs from it ; For no man gathereth Grapes of Thorns , or Figgs of Thistles , but being a Figg-Tree ( and so fitted for Fruit ) and a planted Figg-Tree ( as before hath bin shewed ) and so qualified for bearing of good Fruit ; just cause there was to complain of its barrennesse .

If we peruse the Scriptures , we shall find ; First , many sad complaints made by God against his People , for their very Omissions . Judah is complained of , and branded for their not serving of God , Mal. 3.18 . Eccles. 9.2 . Isa. 46.7 . Aug. 1.2 . Eccles. 4.1 . 1. Cor. 5.2 . Amos 6.6 . Rom 3.10 , 11 , 12. Psal. 14.2 , 3. Mal. 3.18 . and not sacrificing is taxed , as well as Prophane service , Eccles. 9.2 . The People of God are blamed for not stirring up themselves to take hold on God , Isa. 46.7 . and for not building of God's House , Hag. 1.2 . The Oppressed had no Comforter , Eccles. 4.1 . The Corinthians are blamed for not mourning . and for neglecting due censure of the incestuous Person , 1 Cor. 5.2 . Scripture is full of such complaints : There is none that doth good , the fear of the Lord is not before their eyes . Such like querulous notes do abound .

And Secondly , For such like Neglects and Omissions , sad threatenings are frequently denounced against a People . He that brought not the offerings of the Lord in the appoynted season , Numb. 9.13 . Judg. 5.23 . Jer. 10.25 , & 48.10 . should be cut off , &c. Numb. 9.13 . Meroz must be cursed for not helping the Lord against the Mighty , Judg. 5.23 . Yea , whole Nations are threatened for not calling on Gods Name , Jer. 10.25 . Let him be who he will be He is lyable to the curse that doth the work of the Lord negligently , Jer. 48.10 .

Thirdly , For very Omissions men have bin not only threatened , but punished severely ; As may appear in sundry Instances .

It was the not believing of God that kept Moses from entring into Canaan , Numb. 20.12 . The not Circumcising of his Son , Numb. 20.12 . Exod. 4.24 , 25 , 1. Sam. 3.13 . 1. Sam. 15.8 . Deut. 23.4 . Mat. 22.12 , 13. Math. 25.10 , 11. Vers. 25. Vers. 41. Mat. 3.10 , & 7 , 13. had like to have cost him his life , Exod. 4.24.25 . Eli's not reproving his Sons , lost him the Priesthood , 1 Sam. 3.13 . and the not slaying of Agag that lost Saul his Crown , 1 Sam. 15.8 . Moab and Ammon were bastardized and banished the Sanctuary to the tenth generation for an Omission , because they met not Gods Israel with bread and water in the Wildernesse , Deut. 23.4 . It was the want of a wedding Garment that exclused the Guest , from the wedding Supper , Math. 22.12 , 13. For want of Oyl , the foolish Virgins could not enter with the Bridegroom into the Bride-Chamber , Math. 25.10 , 11. And the not imploying of his Masters Talent , that cast the evil Servant into fetters , Math. 25.25 . and the not Visiting , Cloathing , Feeding of Christ's members , that will condemn the World , Math. 25.41 . In a word , every Tree that brings not forth good Fruit , shall be hewen down , and cast into the fire , Math. 3.10 , & 7 , 19.

Reas. 1 Sinful Omissions are not to be looked upon as bare Negations and Privations , but as breaches of a Positive Law , which commands the contrary : we are not only commanded by God , to abstain from evil , but commanded to do good ; Every Negative includeth the Affirmative , as every Affirmative doth the Negative ; This evidently appears , by that Exposition which our Saviour gives of the Law , Math. 5.37 . &c. Mat. 5.37 . So that there is the like Reason , of not doing good , and of doing evil ; either way , the Law is transgressed ; and against the one , Deut. 27.26 . as well as the other , the curse is denounced , Deut. 27. vers. 26. The breach of the Negative brings Death ; and want of Obedience to the Affirmative , excludes from Life .

Secondly , Omissions proceed from Original corruption ( for it is that which makes us unapt for good , and to leave undone what the Law requireth of us ) and being a fruit of Original corruption , there cannot but be a great deal of guilt and iniquity in them , Psal. 51.5 . Psal. 51.5 . David accounteth his Original sin , as the corrupt fountain of all his impurities ; and he makes way to it , with an Eccè ; Behold , I was shaken in iniquity , and in sin did my Mother conceive me . Job . 14.4 . Verba Pelagii : ut sine virtute , ●a si●e vitio pr●creamur ; anteque actionem propriae voluntatis , id solum in homine est quod Deus condidit . Rom 7.18 , 19 , 20 , 23 , 24 , 25. Now who can bring a clean thing out of an unclean , Job 14.4 ? The Pelagians long ago denyed any such sin as Original , or Natural corruption , affirming that as we are begotten without Virtue so without Vice ; and before the acting of our own wills , that onely is in man which God made . Augustine took this heresie to task , and very learnedly confuted it , albeit it is since revived by the Anabaptist : But not David alone , but St. Paul likewise chargeth his Omissions , as well as Commissions , upon his corrupt nature , Rom. 7.18 , 19 , 20 , 23 , 24 , 25.

Thirdly , And do we not professe our selves to be the Servants of the most high God ? now that Servant that will not do what his Master requireth of him , what doth he else but despise and contemn his Master ? Not to obey is to disobey . Nor will we take it well from our Servants , if they should spend their time in idlenesse , and doing nothing ; or excuse themselves , in telling us that they have not plotted with Theeves to Rob us and Spoil us , not set our house on fire , nor served those who were our enemies , &c. We expect more from Servants then so ; we hire them to follow our work , and do our businesse , and not to sit still and forbear onely doing of us any mischief ; they are to do us good as well as no hurt : It is true , the best of God's Servants omit many things out of ignorance and frailty , that God requires ; but a continual neglect and omission of open and enjoyned dutyes proclaimes open contempt ; Let us now apply this to our Use .

There are many that please themselves with a kind of Negative Divinity , Use . who may be awakened by this Doctrine : A company of simple Ideots there are , who blesse themselves in their harmlesse life , they do no man any wrong ; they cannot be taxed with any grosse crime , Luke 18.11 . they are no Extortioners , Vnjust , Adulterous , &c. And it were to be wished , that more amongst us could say so ; and that there were more civil righteousnesse and honesty amongst men , than is . Athanasius sometimes wished that there were more Hypocrites in the Church , in regard that publique sins were more infections and offensive ; So say I , in this Case : But yet , let such Negative men know , that all this they say is not enough , Isa. 1.16.17 . Psal. 34.14 . Rom. 20.9 . Luke 16.15 . Mat. 5.20 . nor will it bring them to Heaven . Ceasing from evil is but one step thither , doing of good is the other , which must necessarily follow , if thou expectest Salvation . That Pharisee ( whose outside onely had a fair shew , his inside being full of filthinesse ) sounded the Trumpet of his own praise , not onely for the Omissions-of evil , but also for the doing of good Luke 16.15 . whose righteousnesse if we exceed not , we cannot enter into the Kingdom of Heaven , Math. 5.20 .

And yet , what aboundance of dead soyl , may be found amongst us , which brings forth nothing ? Idle wretches that sleep out the time of grace ( albeit their damnation sleep not ) who return all Heavens Raine , and influence with a naked and neutral acceptation , no way answering the Sender's hopes . A barren Earth we call an unthankful earth ; a barren Heart is no lesse an unthankful heart , as in the former verse you have heard .

Use 2 The best of us have great cause to be much greived and humbled before God , for our omissions and neglects that we have bin no more fruitful in our places , and diligent in our Callings ; that we receive no more good from the means of grace , Dan. 9.6 , 10. then hitherto we have done . Daniel bitterly laments this , Dan. 9.6 , 10. So others of Gods Children . In matters of Faith ; Numb. 20.12 . that which God chargeth Moses withall may be layd to our charge , Numb. 20.12 . You believe me not ▪ to sanctifie me , before the eyes of the Children of Israel : Luke 24.25 . and what our Saviour said to the two Disciples in their walk to Emmaus may be said to the best of us , O fools , and slow of heart to believe all that the Prophets have spoken Luk. 24.25 .

As we are slow-Faith's in believeing ; so we are slow Bellies in doing ; Our faylings in those duties of Piety Justice , Tit. 1.12 , 13. Tit. 2.11 . and Charity , ( which they that have learned Christ , are taught by his saving grace ) are too too gross and palpable ; our Prayers are full of coldnesse , Zeal is wanting ; our Hearing full of dullnesse , Attention is wanting ; our converse with others , full of unprofitablenesse ; Love and Charity is wanting : and yet few lay to heart , their saylings in these things ( and the like ) as they ought . It may be , if they fall into some grosse sin , Swearing , Lying , &c. they seem to be humbled for it , but Omissions of Duties are looked upon with a regardlesse eye : And there may be some Reasons rendred of it , amongst others these .

Omissions are not so contrary to God , nor are they so scandalous in the eyes of Men , as sins of Commissions ( such as Lying , Swearing , Drunkenesse , ) these ( with the Snayl ) leave a slime behind them ; But Omissions make no great noyse , and are sleighted , under a pretence of Infirmity , and do lesse trouble the conscience then the other .

Secondly , Affirmative precepts do not bind adsemper , as the Negative do : I am alwayes bound not to kill , not to ●eal ; but the Affirmative do not bind to the ever doing of them all at all times . Now Intermission being next to Omission , ( and under pretence of Christian Liberty ) men do more easily fall into Omissions then Commissions and are lesse sensible thereof .

Thirdly , the Observation of the Affirmative Commandements , doth more crosse a man's nature ( which is most contrary to virtues Commanded ) and brings him under more opposition and hatred of the World , then the keeping of the Negative Precepts do ; therefore we are more apt and inclined to omit the Duties of the Affirmative , than of the Negative , and be lesse humbled for them .

But if we be as we ought to be , we shall take to heart our faylings , in not being as we should be , as well as in being what we ought not to be ; we shall be humbled before God for our not loving , not fearing , not trusting Him enough : for our not honouring His Name ; not sanctifying His Sabbaths as we ought , and for our other Omissions of Duties required , either by vertue of our General or Particular Calling : and that for these Reasons .

First , There is both more Virtue and Vice practised in Affirmatives , then in Negatives ; Mat. 3.10 . Mat. ● . 19 . It is more good to do good , then not to do evil ; and more evil to do evil , then not to do good ; Albeit both the Tree that brings forth evil Fruit , and that which brings forth no fruit , shall be cut down , and cast into the fire .

Secondly , In doing no good , it is impossible for a man to abstain from evil ; for not to gather , is to scatter , Mat. 12.3 . Mat. 3.4 . in Christ's account : not to do good , is to do hurt ; not to save life , is to dedestroy it . Vertue and Vice being extreams without mean contraries , which want a Medium , and therefore the absence of the one ( in subjecto capaci ) in a Subject capable of it , argues the presence of the other ; So that if we be destitute of Virtue , then are we attended with Troops of Vices : Mat. 21.44 . If our Houses be clean swept of spiritual graces , then they are convenient lodgings for unclean Spirits ; If we be not indued with knowledge , then we are blinded with ignorance ; if we be destitute of Faith , then we are full of Infidelity ; if we forbear to do good , then we prostitute our selves to all ungodlinesse : Jam. 1.14 . and being once drawen away from God , a man easily becomes insnared by his own lust , Jam. 1.14 . Besides God doth often in justice punish sins of Omission , by giving men up to the Commission of grosse and open sins : Now many are overtaken with the sins of the times , because they lament not the sins of the times ? 2 Thes. 2.10 , 11. How many are given up to strong delusions , to believe lyes , because they receive not the Truth in Love ? And how often is a mans idleness and lazinesse in not doing what he should , made an occasion of doing what he should not , as it fell out in Davids Case , 2 Sam. 11.

Thirdly , Sins of Omission do exceedingly grieve the Spirit of God , and quench it in us ; thence it is , 1 Thes. 5.19 , 20. that the Apostle having charged the Thessalouians not to quench the spirit , ( neither in themselves nor others , ) adds immediately , Despise not prophesysing , 1 Thes. 5.19 , 20. Now it is despised , ( not onely when it is openly contemned , but ) when it is neglected , and not attended unto . So Israel grieved , ( yea vexed ) Gods blessed spirit in not hearkening unto his voyce , nor regarding his wonders , Psal. 95.10 . Psal. 95.10 . Fire ( we know ) may be quenched , as well by taking away the fewel , as by casting on water ; So may the Spirit of God , as well by neglecting of the Ordinances , as by falling into other finful courses . Besides , Omissions challenge the Power of Sanctification in us : Were we sanctified throughout by the spirit of God , we would make as much conscience to do what God requires , as to forbear the practise of that evil he forbids .

Fourthly ; The greatest loss that possibly can betide us , ariseth from our Omissions , and want of doing good ; and that is deprivation of Life and Happinesse ; which consists in the fruition of God ( who is infinitely good , ) and is lost by Omission , and want of good ; Heb. 12.14 . Poena Damni poenalior est , quàm poena sensûs Chrys. for without Holinesse no man shall see God , saith the Apostle , Heb. 12.14 . and the pain of losse in Hell , is more grievous then the punishment of feeling and smart ; albeit it be not so to our seeming ; Therefore , both in the Scriptures and Fathers , the torments of Hell are termed damnation , in respect of the losse , of an infinite good , which is God ; this is Hell in Hell , as the enjoying of God's presence is Heaven in Heaven . In all these respects ( besides others that might be shewed ) great cause we have to be greatly humbled before God for our Omissions and Neglects , to lay them to heart , and be much affected therewith ,

Use 3 And for time to come , let us all be shy and wary how we omit the doing of any Duty required , either in Publique or in Private : Heb. 13.16 . To do good , and distribute , forget not , ( saith the Apostle ) , Heb. 13.16 . So to hear , pray , &c. forget not . It is a sin to omit our Duty ; more to omit it willingly ; but most horrible to do the contrary : It is not enough that thou art not an ill man , by sins of Commission against the Negative Commandements of God , but thou must shew thy self a good man , by thy conformity to Gods Affirmative precepts : And as thou desirest not onely to escape the Damnation of Hell , but to obtain the Glory of Heaven ; So it is requisite that thou beest not onely careful to avoid those sins , which subject thee to the former , but that thou also dost those Duties , and embracest those Virtues whereby thou mayest be fitted and advanced to the latter . Say not , because I am not thus or thus , therefore I am as I ought to be , it is too poor a Counter , to be layd in so high a place : Suppose that no man can condemn thee for evil , yet unlesse God and thine own conscience commend thee for good that thou hast done , thou art far from God's Kingdom . It is not enough for the Minister to say , I have not seduced this People , nor led them out of the way ; if he hath not instructed them in the right way wherein they should walk : Nor for the Magistrate to say , I never wronged the Poor , nor condemned the Innocent ; unlesse he can say with Job , I have stood up for them , and pleaded their Cause . Nor may the Landlord blesse himself in this , that he did never wring nor gripe the bowels of his Tenants , if he hath not succoured and protected them . Let him that stole , steal no more , ( saith the Apostle ; ) Ephes. 4.28 . but , Eph. 4.28 . Is that enough ? No , Let him labour with his hands the thing that is good , that he may have to give to him that needeth . Vers. 25. And so for the Lyar ; let him not only cast off lying , but also speak the Truth unto his Neighbour , Eph. 4.25 . and so of every other ; Let the wicked not only forsake his wicked wayes , Isa. 55.7 . but likewise turn into the wayes of Righteousnesse , Isa. 55.7 . In a word , let all labour to have Job's Letters of Commendation , which he carryed from God to the World ; which did run in this Tenour , Job 1.1 . He feared God , and eschewed evil ; and remember the Point delivered , that , Barrennesse in a Figg-Tree layes guilt enough upon it , and is sufficient to expose it to the Axe and Fire . Omission of Dyer , brings diseases which cause death ; So Omission of Duties , brings damnation to the Soul .

Vse 4 As for those who are so farfrom being fruitful in good , that they are fruitful in evil , bearing naught else , but rotten , stinking , and unsavory fruit , we shall not need to read to you their Doom , He that runs , may read it . Hab. 2.2 . If barrennesse in good be so full of guilt , and so displeasing unto God ; what think you will become of such Trees , Deut. 32.32 . Psal. 58.2 . Psal. 26.10 . Prov. 9.10 . Acts 7.15 . 2 Pet. 2.14 . Rom. 3.13 , 14. Psal. 10.7 . Luke 16.22 . Psal. 14.4 . as from the root of a filthy and fleshly heart , bring forth , like the Vines of Sodom and Gomorrah , Fruit as bitter as Gall ? whose hearts within them imagine mischief , whose hands without them exercise cruelty upon the Earth ; whose feet run to evil , and are swift to shed blood ; whose ears are uncircumsised , eyes full of Adultery , and cannot cease to sin ; whose throats are open Sepulchers , whose tongues are used to deceit , under whose lips the poyson of Asps , and whose mouthes are full of cursing and bitternesse ? Shall Dives be damned that would not vouchsafe crums to hungry Lazarus ; what will become of those ( then ) that eat up the Poor as Bread , and grind their faces ? Must they go Captive with the first , that are not sorry for the affliction of Joseph ; Amos 6.6 , 7. whither shall be led and carryed , that have caused the affliction of Joseph ? If he was bound hand and foot , who prosecuted his own right with extreamity against his fellow-servant ; Math. 18.33 . whither shall they be cast that labour the unjust vexation of men , pretending title to that whereunto they have no colour of right ? If they that did but Build , and Plant , and Marry , and give in Marriage ( things lawful in themselves ) were swept away with the Universal flood ; whither shall the Tempest of God's fury carry them that blaspheme his Name , persecute his Messengers , contemn his Ordinances , & wallow in all manner of Voluptuousness ? If they shall be sentenced that visited not Christ in Prison , &c. what will become of those that cast him into Prison ? pulled the meat out of his mouth , & c ? These things I will leave to your serious considerations , and proceed to speak of the Aggravations of the fault : First , from the Time affoarded to it for bearing Fruit [ These three years ] . Secondly , from the means that had bin taken with it , that it might be fruitful ; implyed in these words , [ I come seeking fruit on this Figg-Tree . ]

As Scripture calls us to take notice of sin , so it doth frequently put us in mind of the Circumstances : for ( as from hence you may Collect ) ,

Doct. Circumstances of a sin give Aggravations to it .

So we find the Quality and Condition of the Person faulty , Joh. 3.10 , & 13 , 18. 1 Sam. 2.22 . 2 Chron. 33.7 . Isa. 58.3 , 4. 2 Sam. 16.22 . Isa. 33.1 . Math. 11.24 . aggravates the fault , as , John 3.10 , & 13 , 18. Sometimes the Place where it is committed is an aggravating circumstance of it , as , 1 Sam. 2.22 . 2 Chron. 33.7 . Sometimes the Aggravation ariseth from the Time of committing of it , as , Isa. 58. 3 4.

Sometimes from the manner of doing it , as 2 Sam. 16. vers. 22. Isa. 33.1 .

Sometimes from the Means , as , Math. 11.24 . and as we shall hear shortly more amply .

This is a Point might be made good Use of . Vse . We are not to judge of our sins by the substance onely , but weigh the Circumstances likewise with them in the ballance of the Sanctuary ; and bring them into our account with the other ; that our Repentance and Humiliation for them may be Answerable : But I shall leave it to your own Meditations , and come to the Particulars : we begin with the Time , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

These three years . ]

I should try your patience ( and that I would be loath to do ) in relating the several Conjectures and Opinions of Expositors , concerning the three years here mentioned ; I shall only touch upon some of them , and then acquaint you with that which is best approved .

Some by these three years ( in reference to the Jews ) understand these three Times , Before the Law ; Under the Law ; and Under grace : before the Law when as God sought that People by Abraham , Isaac , Jacob and the other Patriarchs : under the Law , Ambros . August . Chrysol . when as God sought them by Moses and the Prophets : under the Gospel , when as God sought them by Christ and his Apostles . O●hers understand by the first year , the Time before the Captivity of that People ; By the second , the time of their return unto Jury ; By the third , the time of Christ's coming in the flesh , to Preach unto them . One of these ways , most of the Ancient take .

Latter writters conceive , that by these three years is to be understood , the whole time of Christ's Ministery on Earth , Preaching , and Working Miracles ; the first three years of his publique Ministery , he planted the Gospel in the Land of Jury ; and in the fourth year thereof , he was put to death : All which times the Jews continued unconverted ; And to this time one year more was added , which was the time of the Apostles preaching , and labouring amongst them : which they neglecting , going on still in their impenitency , were afterwards cut down by the Romans .

Others are of opinion that our Saviour had an eye especially upon his commings up into the Temple , at three several and solemne feasts of the Passover , before his Passion . One was in the first year of his Publique Ministery , of which we read , Joh. 2.13 , 14. John 2.13 , 14. at which time he found no fruit , but buying and felling Oxen , and Sheep , and Doves in the Temple , making the House of God an House of Merchandise .

A second coming to look for Fruit on that Figg-Tree , was in the second year of his Ministery , of which we read , John 5.1 , — 9. Joh. 5.1 , — 9. and then he wrought that Miracle in healing of a Cripple who lay at the Poole , having had an Infirmity eight and thirty years , for which the Jews cavil at Him , and persecute Him .

His third solemn going up unto the Temple , was , that we read of , Joh. 6.4 . John 6.4 . where he taught openly , but the People charged him to have a Devil ; and the chief Priests and Pharisees are angry with their Officers for that they apprehended him not . No better Fruit did He find on that Jewish Figg-Tree at His three several comings up , to seek for it .

From this third Passover and solemn Feast , the Figg-Tree stood untill our Saviour's Passion , which time was the year of this Figg-Tree's reprival ; in which year it was that our Saviour propounded this Parable to the Galilaeans , and then , after that , this Jewish Figg Tree began to fall ; the Curse being executed by degrees upon it , as , God willing , you shall hereafter hear more fully . And this opinion seems most probable .

But Lastly , Others conceive that our Saviour in mentioning three years , alludes only to that in the Old Law , Levit. 19.23 , 24. Leut. 19.23 , 24. When you come into the Land and plant all manner of Trees for Fruit ( saith God ) , then you shall count the fruit thereof as uncircumcised ; three years shall it be as uncircumcised to you , but in the fourth year all the Fruit thereof shall be holy to praise the Lord withall : There was a Natural Reason of this Law as well as Political ; The Civil and Political Reason , say Divines , was , for that the first Fruit of Trees being full of moysture and waterish , Vid. Willet in loc. it was not so wholesome for the People , and likewise to restrain them from inordinate feeding on it ( especially at the first ) which might breed sursets in them : But the Natural Reason was , for that a fruit-Tree requires one year to settle the Root after the Plantation ; in which regard the Husbandman will not suffer a Tree new-se● ; the first year to bear ; the second year the sapp most commonly runs out in Leaves and Branches , and the time of Fruit is not yet come ; but the third year ( if there be any hopes of its fer●ility , and the soyle and season be any thing kindly ) it beareth fruits and is well loaden ; This Reason may be admitted , albeit the former is preferred .

now in Reference to us , who live under the Gospel , and are patted in the Church as in the Vineyard : Theoph. in loc. By these three years some understand the three Ages of Man ; Youth , Middle Age , and Old Age : those three Ages which St. John makes mention of , and calls upon for fruitfulnesse , 1 John 2.12 , 13 , 14. 1 Joh. 2.12 , 13 , 14. Childhood or Youth ; Middle age or Man-hood ; Old age or Father-hood . In all these three several Ages God doth come to us , and seek for Fruit from us : In our Youth , Eccles. 12.1 . Eccles. 12.1 . In our Middle age by Crosses and Troubles , by Changes and Alterations in our Bodies and outward States . In Old Age , by Aches in our Bones , decay of senses , by gray haires that are here and there upon us , Hos. 7. ● Hos. 7.9 .

Others by three years , understand many years , a certain number being put for an uncertain ; a definite for an indefinite time : and so we shall find that number used in Scripture , as , 2 Cor. 12.8 . 2 Cor. 12.8 . I besought the Lord thrice , that is , frequently : God doth come to seek fruit of man three years , that is , many years , before he commands him to be cut down . God deals with us ( saith Calvin ) as the Husband man doth with his Trees ; who allows time enough for the standing of them , and useth all means to make them fruitful , which if it prevails not , then he cuts them down , and fits them for the fire . And this Interpretation we may safely follow , and from hence lay down this Conclusion .

God alloweth and allotteth to every Figg-Tree growing in his Vineyard , Doct. a due proportion of time for the bringing forth of fruit . Or , Where he expects fruits , he allotteth time sufficient for the producing of it .

Three years you see the Husbandman bears with this Figg-Tree . Time long enough , to waite for the proof of it ; for if the Figg-Tree bear not Fruit the third year , it will never bear ( saith one ) . Had it bin a Nut-Tree , or an Olive ( saith another ) , Cornel. a Lapide Mald. in loc. three years had not bin enough to waite ; But it is enough for so growing and succulent a plant as the Figg-Tree is ; and three years God alloweth it : all which time He waited , and made no complaint thereof unto the Dresser , nor denounced Vengeance against it ( that we read of . )

To every Nation , to every Church , Congregation , and Particular Person , God allowes a fit proportion of time for producing Fruit , ( albeit to some more to some lesse , yet ) to all sufficient ) : Three years He bore with this Figg-Tree ; Forty years space the Children of Israel had given them in the Wildernesse ; an hundred and twenty years He allotted to the Old World for Repentance : Heb. 3.9 . Gen. 6.3 . Ezek. 4.5 . Gen. 15.16 . three hundred and nin●ety years He forbore the Idolatrous Israelites ; four hundred years were granted the Ammonits , and with Antichrist He hath borne above one thousand two hundred years : mention is made of the times of the Gentiles , Luk. 21.24 . Rom. 11.25 . Luke 21.24 . Rom. 11.25 . They had time allotted them to come in , and before that time came , God bore with them above two thousand years : It is evident then , that God is not hasty , he allowes sufficient time for all , He looks not for his Rent before the Day , as appears by that we read , Math. 21.34 . When the time of Fruit drew near ( saith St. Mathew ) , Math. 11.34 . He sent his Servants to the Husbandmen : At the season , saith St. Mark , 12.2 . When the Rent Day was come , He sent that he might receive of the Fruit of the Vineyard ; Mat. 22.2 . He allowed these Farmers time to make their Rent before he sent for it , all which time he forbore with patience .

This God doth that he may be justified , Reas. and every mouth stopped before Him ; Should He require work , and not allow time to do it in , it might be thought Tyranny in Him ; as it was in Pharoah , to require the tale of Brick of the Children of Israel , and yet allow them no straw wherewith to burn their Brick ; nor yet time to gather it .

But we read of that Figg-Tree which grew by the way-side , that it was cursed for its barrenesse , Object . Mark 11.13 . Resp. when the time of Figgs was not yet come , Mark 11.13 .

Some answer it thus , Had not man fallen , that Tree had not bin barren ; for before the Earth was cursed for Man's transgession , all Fruits should have bin more frequent , and aboundart ; yea , almost continually like the Trees in the Paradise of God : And so our Saviour to shew , not onely his Power , but his Righteousness , cursed it ; because it was not so fruitful as it was by Creation , taking no notice of the unfruitfulnesse of it ; or of the wan● of Fruit which came to passe at this time of the year , by reason of the Curse through our corruption .

Secondly , That may be understood of the Vintage , and time of gathe●ing Figgs ( according to that of Mathew , Math. 21. 21.34 . When the time of fruit grew near , that is , of gathering , and Inning of it ) which not being yet , Christ might well expect Fruit from it ,

Thirdly , Although the time of Ripe Figgs was not yet , yet green Figgs might have bin upon it , It was a season for some Fruit , Vid. Danaeus Quaest. in Evang. secund. Marc. Quaest. 48. p. 192.163 . albeit it had not attained to its perfection . The Figg-Tree ( as before hath bin shewed you ) is a plant ( if not altogether barren ) that yields a continual succession of encrease ; whilst one Figg is ripe , another is green ; Christ looked for some Fruit from that great shew of leaves ; had he found but green Figgs only , it is likely that it should have escaped blasting .

Fourthly , That punishment was not inflicted ( properly ) on the Figg-Tree , but upon fruitlesse and barren professors , signified by that Figg-Tree . That which was done to this Figg-Tree was done in a figure , Mystically and Parabolically ; Seda . ( For Christ did not onely speak Parables , but work Parables ) and this was no other then a Real Parable of His : and that which Christ aimed at herein , was to teach his Disciples ( and us in them ) how much he hated an unfruitful Profession ; and to foreshew what judgments should befall that barren Generation , for their unfruitfulnesse ; For this end he took the liberty to destroy that Plan● , ( though without fault ) and well he might ; for as he made all things for his own glory ; so he hath power to use them at his pleasure , that his Church may be edified , and his own name glorified .

It is an ordinary and usual Plea , that is brought by many ; Vse . want of time . They would Hear , Read , Pray , &c. but they have no time to do these things ; why , how comes that about ? God requires no Duty of us , but he allowes us time to do it in , if we had but wisdom to apprehend it ; there is a time allotted to every purpose ( saith Solomon ) , Eccles. 3.1 . — 9. Eccles. 3.1 , — 9. there is no Action nor Accident , intent and event , incident to the affaires of this life , but hath some part and portion of time layd out for it ; Indeed there is no part of time there mentioned for Repentance , and bringing forth of good Fruits ; nor is there any part of time layd out for sin and doing ill : and the reason may be this , for that well-doing is a duty which must be concurrent with every moment of time .

The businesse of Salvation is to have every season , nor is there any time or season allowed for sin ; no moment of time should be allowed to it : yet that which should have a share in all seasons , hath the least ; and that which should have no part of time , hath the most . It is no want of time , but waste of time , we have cause to lament ; we are wanting to our selves , and that will make to our greater condemnation , ( as in the next point you shall hear . )

Use 2 Let no man be offended at the leasurely-pace that God's Justice walks . God allowes to the barrennest Tree a time , and a fitting time for the bringing forth of Fruit ; Let none grudge any that time which God hath lent them , 2 Tim. 2.2 , 25. Ubi paterfamiliâs largus est , dispensator ejus non debet esse tenax : Ubi Deus Benignus est , homo non debet esse Austerus Aug. Psal. 13.3 , & 94 , 3 , 4. Jer. 12.2 , 3. but patiently waite proving if at any time God will give them Repentance . Where the Master of the House is liberal , the Steward should not be hold-fast and miserable ; where God is merciful , man should not be cruel : And yet the very Saints of God seem sometimes to be somewhat troubled at God's patience , Psal. 73.3 , & 94 , 3 , 4. Jer. 12.2 , 3. But that should not be : If God in Justice had destroyed the Samaritans , when the Apostles would have had them destroyed , How should they afterwards have bin converted by the preaching of Christ ? Had Demas bin hanged as soon as ever he began to play the Thief , how should he have bin converted unto Christ upon the Crosse , or Christ have bin glorified by his confession of Him ? Had God taken away Paul , when Paul began first to persecute the Church , how should the Church have bin confirmed in the Faith of Christ , by the Doctrine of Paul as now it is ? If thou wouldst have Fruit , leave a Tree ( saith Augustine ) : and if thou woulst that thy Brother should Repent , grudge him not his life . And so we passe to a second Observation , which concerns the aggravation of the fault .

Doct. 2 Time allotted ( for bearing Fruit ) neglected , aggravates the fault ; The longer time , the greater crime .

Solomon speaking of the ignorance of man , in not knowing of his time , compares him therein to Birds and Fishes that fall ignorantly and suddenly into a net or snare , Eccles. 9.12 . Eccles. 9.12 . And Jeremiah preferrs the brute Creature before man therein , who yet is a Creature far more excellent , Jer. 8.7 , 8. and better able to make use of his time , ( being endowed with reason which they are not . ) Now this must needs be an Aggravation to his sin , to throw his 〈◊〉 to the ground , and become like the Beasts that perish , 〈…〉 he m●tched with a Beast , is a great disparagement to man's nature ; and to be like to a Beast ( in that sense ) is worse then to be a Beast indeed : To be a Beast , is without any fault in the Creature , God made it so ; but to be a man , a Christian man , & yet to be like a Beast , is not without mans fault and sin , and so Aggravates : More Particularly , you shall see the Point proved in sundry Instances .

This aggravated the sins of the Old World , as appears by that of Peter , 1 Epist. 3.20 . God waited all the while that the Ark was preparing , expecting their amendment and turning ; 1 Pet. 3.20 . but they jeared , when they should have feared , and so the Flood came and swept all , except eight souls from off the Earth : and it was layd to the charge of Israel , Jer. 8.7.8 . as an aggravating circumstance of their wickednesse , Jer. 8.7 , 8. the Fouls of the aire are preferred before them , as having more skill to know their time , and observe it than they had , and it is rendred as one cause of their great Fall ; They should so fall as to rise no more , vers. 4. And this was that which Christ bewayled with reats over Jerusalem , Luke 19.41 , 42. Oh! Luke 19.41 42. Enlightened if thou hadst known at least in this thy Day , the things that belong to thy peace , but now they are hid from thine eyes ; This was no small aggravation of Jerusalems sin , that she knew not what concerned her happinesse ; No , not on that their Day ; that time that was now lent unto them , that Christ was amongst them , and did Preach unto them ; And what was likely to follow thereupon , Christ shews in the words following , Thy enemies shall cast a bank about thee , &c. And the reason of all these fearful Judgments that would befall them is this , because thou knewest not , ( that is , wouldst not know ) the time of thy Visitation : Revel. 2.21 . This likewise did aggravate the sin of that Jezabel , of whom we read , Revel. 2.21 . God gave Her space to Repent of Her fornication , but She had neither bea rt nor grace to make good use of it , for which God threatens to cast Her upon a Bed of sickness and inflict a grievous Disease upon Her , Vers. 22.23 . and plague all those that commit adultery with Her , with many soare Judgments , and that He would sweep away her followers , the Children of her fornication with violent death , vers. 22.23 . and all for that she despised this mercy , of making good use of that time granted to Her , to bring forth the Fruit of Repentance . I shall not need to insist any longer upon the proof of the Point , ( being in these few Instances sufficiently cleared ) I shall onely render you the reason of it , and then come to apply it .

Reas. 1 It is a controuling of Gods Wisdom , who layes out for us the fittingest season ; He is the Disposer of times , and hath appointed them ( as Job speaks of this Life , Job 14.14 . all the dayes of my appointed time ) . But this choyce of God for us we sleight , and think he hath not given us a due and fitting portion of time ; we will choose for our selves .

Secondly , The greater the mercy is , the greater is the sin in the contempt of it ; To neglect the time affoarded for our good , is a despising of the Riches of Gods goodnesse and mercy ( saith the Apostle ) : Rom. 2.4 . we are said to despise a thing , not onely when we set it at nought , Act. 13.41 . Prov. 15.5 . Prov. 5.30 . 1 Thes. 5.20 . and make leight accuont thereof , as , Acts 13.41 . Behold , you despisers , and wonder ; But likewise , when we neglect to make the good use thereof , which we ought ; So Children that follow not their Parents Counsel , are said to despise it . So the leight regarding , and carelesse hearing of the word , is a despising of it , Prov. 1.30 . 1 Thes. 5.20 . And so in this Case , we despise the Riches of Gods mercy , when we make not the right use of his patience , and long-sufferance in being led thereby unto repentance . And how provoking a sin that is , I shall hereafter shew you ; but for the present leave it to your felves to consider of . And now let us put what hath bin said to some Use .

Use 1 By this it may appear , that long-life is not alwayes a blessing ; it may be given for the hurt of the owner : To the wicked it is not a blessing , through their own default ; it may be prolonged and continued to fill up the measure of their sin , as in the next verse shall be shewed .

Use 2 If this be such an aggravating Circumstance of the sin of sterility and barrennesse , in not bearing and bringing forth fruits meet for Repentance and new Obedience ; then it makes exceedingly against this sinful Land in general , and many of us living within the pale of the Church in special .

What Nation under Heaven hath God come so near unto in mercy , ( in this respect ) as he hath to us ! What a long Jubilee , hath this land enjoyed ? Jer. 13.27 . how long hath God waited , expecting our amendment , saying , ( as , Jer. 13. last ) , When shall it once be ? Not onely three years , but threescore , yea , fourscore years and upwards , have we enjoyed Halcyon dayes , to the admiration of all other Nations of the World . Under the Reign of Queen Elizabeth we had a flourishing Land and Church , for the space of 44 years and 4 months : Under the Reign of King James 22 years the Church of England flourished : Under the Reign of King Charles almost 23 years 11 months , till a Cloud overcast our Sun : All which time we have had our standing and yet do remain in his Vineyard a growing Figg-Tree ; but whether this fourth year be the year of reprieve , God only knows ; but we have cause to fear it , for the time of fruit is not yet : Acts 5.31 We read , Acts 9.31 . that when the Church had a little rest throughout Judea , and Galilee , and Samaria , they were edified , and , walking in the fear of God , and in the comfort of the Holy Ghost , they were multiplyed . But hath it bin so with us ? Indeed the long time of peace enjoyed hath bin an edifying time , we have improved it to edifying and building , never so much in any Age within such a space of time ; but what edifications have we reared ? Surely sieled Houses for our selves , glorious Structures , goodly Fablicks , for the credit of our Worships , which we have Built by the strength of our Purses ; as Nebuchadnezzar did great Babylon by the might of his Power , and for the honour of his Majesty . Every City , Town , Village ▪ is graced with such ; but the House of God lyes wast , the inward Temple of our souls is not kept in good reparation . Isa. 1.8 . It is like a Lodge in a Garden of Cucumbers , like a besieged City , Isa. 1.8 .

But I shall come somewhat closer , and with Athanasius and Theophylact , apply these three years to the three Ages of man ; Youth , Manhood , and Old Age , and endeavour to give you a taste of the Fruit that is produced by us , in each of these Years or Ages , which being done , I hope we shall be convinced of much guilt that lyes upon us , by reason of our neglect of the time allotted us for Fruit.

As for out Infancy and Childhood spent in misery and folly , and ratled 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 p●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 F●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 pue●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 t●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 controu●ment ; and that he who calls on you●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 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 af●er-Age ; yet know ▪ that it will prove a corrasive to thy heart to remember how thou hast spent thy youth in van●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 streng●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 c●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 en●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 ●tanding ? Surely very rarely ; It may be said of the English , as Erasmu● spake of the Flemmings , Eras . in Moriae Encom that Quò magis senescunt , eò magis ●ul●●scunt ; the Elder the foolisher : Are not many old men as i 〈◊〉〈◊〉 te as any other ? as wan●●● 〈◊〉 worl●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 contemp●ible and ridiculous Creature . These are the signes of wisdom and promise it ; but if wisdome be wanting , and no Wine within , it is a folly to have the Bush hang forth .

Dionysius , distoabing Apollo of his golden Cloak , said , Nec aestate nec hyemi vestis haec convenit ; So do many ( saith Ambrose ) play with God , and deceive their own souls in the businesse of Repentance ; or , As the Philosopher said of marriage In youth I was too young , in middle age I had other businesse , and now I am ●oo old to mind it : So say some old men , who think it as much too late to become godly , as young men think it too soon .

Oh! That we should live to this age , and yet be now to learn to become godly ; and yet , which is worst of all , to think our selves too old to be taught ; that when we perceive our faces and eyes look drooping to the Earth ▪ yet our spirits are never a whit the more lifted up to Heaven ; that when every man can see , and say that we are spent and come even to a period of our dayes , yet no man can say that we are come to the beginnings of grace . Such as are aged and godly , God seems to boast of , Act. 21.16 . Dan. 7.9 . Rev. 12.9 . Acts 21.16 . these resemble the Antient of daies , but to be old and vitious , these resemble the old Serpent : our gray haires make our sins to be the blacker , and powre contempt upon us . See then you whose Allmond Trees do bloom , that you bear better Fruit then such as doth presage the boyling-Pot , Jer. 11.13 . Jer. 11.13 . Rev. 22.7 , 12 , 20. Jer. 20.15 . If God comes ( as come He will ) and that very quickly , and finds no Fruit , or no better Fruit then generally this Age bears , it will be very sad with you ; You will have cause to curse the time , that ever i● was said , a man childe is come into the World . It is high time for such to look about them : Old age is the Winter of our life ; No Spring to be expected , but that of the Resurrection , which shall be to Salvation or Damnation . And yet who so old but hopes for longer life ? No Stake so old ( we say ) but may stand one year longer in the hedge ; True , but yet ere Winter be over it may be pluckt up , and cart into the fire . Thus I have shewed you what the three years or ages of man's life produce●h ; these three years many of us have stood in the Vineyard of the Lord , and yet the time of Fruit is not yet come : how can we answer it ?

I might come a little nearer home , and apply it to this Place , Parish , Congregation , and every particular soul within the hearing , but I hasten to a second Use .

Use 2 Which is to exhort you all , both one and other of all Ages to make better use of your time then formerly ; the very best stand in need of this Exhortation . Think that Voyce of God spoken to you all : It is sufficient that we have spent the time past after the lusts of the flesh , 1 Pet. 4.2 , 3. and thereupon make good use of the time remaining , that you may become Fruitful , that God may find some Figgs under the leaves of your Profession , lest it encrease your condemnation .

I might say much , and use many Motives , that this Exhortation may take with you , and become effectuall ; Indeed , all that can be said is little enough ; nay , not enough , unlesse God be pleased to accompany it with his blessing . Some considerations I shall commend unto you , and leave the successe to God .

First , Consider the worth of Time . Many things are far fetcht , and dear bought , fit for rich Purses and curious Palates ; but there is a poor contemptible herb in the Garden , Time , more precious then all ; this we passe by with neglect , which is especially worth our gathering .

Time , in it self considered as it is God's Creature , is more pretious then Gold : Some Philosophers have defined it to be Eternity limited ; It is the onely measure , out of which God powres out all his gracious administrations ; and for the continuance whereof he keeps all the Celestial Orbs at continual work , daylie and hourly ; It is a most precious Cabinet ( albeit in it self empty ) and made to contain in it the most precious Jewel that ever the World had , Gal. 4.4 . Gal 4.4 . Every moment of time brings some blessing or other with it : Thou crownest the year with goodnesse ( saith David , Psal. 65.11 . ) Psal. 65.11 . It brings Heaven and happinesse with it , to such as will accept it ; In which regard ( saith one ) every Minute of It is as much as Heaven is worth ; for that Heaven and our Souls Salvation lies upon the well using and improving of it ; Nor is all the wealth in the World able to purchase one hour's time when Death and Judgment come , nor to recover one hour's losse . Other things may be recovered and ●●cht back again ; If we have embezelled our estate by ill Husbandry , we may repaire it by thrift and industry ; If we have morgaged our Lands , the Morgage may be satisfied , and the Land restored ; if we have pawned our Plate or Housholdsluff they may be redeemed ; Health lost , may be recovered ; Jewels lost , may be found , albeit cast into the Sea ( as Polycrates his Ring was , which a fish , bought in the Market , brought back again into his Kitchen . ) Yea God's favour and loving countenance lost , may be regained ( if sought in Time ; ) but Time it self being lost , cannot be recovered at any hand : Of it , we may say as one doth of Virginity ; Jewels once lost are found again , this never : It 's lost but once , and once lost , lost for ever .

Let it be secondly considered by you , how short the time is that is allotted to you for the bringing forth of Fruit ; for albei● it be sufficient for the performance of special and commendabl● Actions ( in case the whole be employed ) , yet it is but the time of Life at longest ; and what is that but a day , and that not a natural , but an artificial day , consisting of 12 hours , Hohn 11.9 . 2 Pet. 3.8 . John 11.9 . Indeed a thousand years with God are but as a day ; the eldest man that ever lived , lived not out that day ; we live but an hour of that day they lived : Of a thousand years , Adam lived 930 , and left but 70 for us , which is but the twelvth part , one hour of that day ; Yet none may reckon upon the whole twelve hours ; our Sun may set at Noon , not one of a thousand fullfills his natural course , and runs through all the hours of that Day : Amos 8.9 . To speak as the truth is , we live but a minute of an hour ; no more time can we make reckoning of , but the very 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Punc● 〈◊〉 est qu●● 〈…〉 . the very instant time and moment that we now live , which is but a point , like too lines laid acrosse , which touch but in one place . Time past , and time to come , toucheth not ; only ●hat minute we live toucheth ; and none of us have any more then one minute at once given to us , which is gone whilst I have bin speaking of it , and another hath succeeded it ; which is to be esteemed ours . Time is but a succession of minuts one after another , and being so short , need there is to make good use of it , and this is the Argument S● . Paul useth , 1 Cor. 7.29 . 1 Cor. 7.29 . to improve our Time .

Thirdly , The Importance and weightinesse of the Work we have to do , may be another strong motive to make good use of the time allotted to us for the doing of it ; for albeit it be but a moment , Ex hoc momento pendel Aeternitas Aug. yet Eternity depends upon it ; yea , a double Eternity , e●ernal happinesse , or eternal misery ; We use to cunt our Time more , or lesse precious , according as the bufinesse we have to do , is of more or lesse concernment ; Now , Is any thing of greater consequence then the obtaining of heaven , and the Salvation of these poor souls of ours ? Time is the chiefest and principal part of that Stock which God hath put into our hands to trade for Heaven with . Nothing but time is properly Ours , and to lose that , Omnia aliena sunt , tempus tantum nostrum . Neh. 5.3 . is to lose all our Stock at once : So the answer that Nehemiah gave to his Enemies ( who under pretence of a parley with him , would have hindered the work he was about ) we should give to the World , Flesh and Devil , which seek to make us waste our time ; I am doing of a great Work , it concerns my Salvation , so that I cannot come , Why should the Work cease whilst I leave it and come to you , Neh. 4.3 ? The Work being of so great weight , Nulla Dies sine lineâ , Apelles . Plin. l. 35. c. 12. no day should passe without drawing some lines .

Fourthly , Consider how long we have loytered , and cast our selves behind hand ; much of this little time allowed for so great a Work is already past , and wasted unprofitably . It is often said of the godly in Scripture , that they dyed full of dayes ; and that not onely in regard of length of time , Gen. 25.8 , & 35 , 29. Job 42.27 . 2 Chron. 14.25 . 1 Chron. 23.1 . Act. 13.36 , & 30.24 . so that they lived so long as themselves desired ; But for that they had fullfilled the will of God , and improved their time well , and done that for which they were sent into the World , Acts 13.36 , & 20 , 24. Now if it be so said of them in that respect , then on the contrary it must be said of the wicked , that their dayes which they live , are empty dayes and voyd , So Carthusianus expounding those words of Job , Empty months , or months of vanity , I have reckoned to my self , Job 7.3 . telleth us , that every Penitent sinner may very well say , that he hath wasted , consumed and spent his time and dayes without Fruit and Profit . Should we call to mind how long we have lived , Magna pars vitae nobis perit dum nihil agimus , multo maxima pars vitae dum inutilia agimus . Senec. and how little good we have done ; how much of our time hath bin spent in superfluous Sleeping , Eating , Drinking , ( more then Nature requires , ) in in prond dressing the Body , Tatling , Sporting , and things unprositable , ( which might as well have bin left undone as done ) ; or if we call to mind how much of our time hath bin spent in sinful actions , which ought not to be done ; we must needs confesse the greatest part of our life is consumed in Vanity , and that our days have bin empty ; and it should provoke us to a careful employing of what time remaines , as did that Prince Mycernius , who being told that he should live but six years longer , ( take what course he would ) answered , that he would then make those six years twelve , and he knew how to do it , which was by for beating his wonted sleep and recreations , by setting up Lights every night , which burned continually ; by reading and studying , &c. This is the way to live much in a short time .

Fifthly , The time that remains of our life is very swift and uncertain . By three Adverbs , Time is ordinarily expressed in Scripture , Nunc , Tunc , Olim : Nunc is only good debt that we can reckon upon : Tunc is uncertain , Olim is desperate : Now as Merchants use to divide their debts , some are doubtful , some desperate , some certain ; so may we devide the time of Life : Time past not well spent , is but a Desperate Debt ; Time to come is doubtful , therefore the Prophet speaks of it with an If Psal. 90.10 . If a man lives till he be fourscore , that is suppose it be so : Psal. 90.10 . The present time of life is the only certain time and that flyes away full swiftly . We are carryed to our journey's end in the Chariot of Time , and we measure Time usually by the motion of the Sun when it hath gone an entire round , from the East unto the W●st ( that makes a natural day ) . When we look upon a Sun-Dyal that discovers the motion of it , every hour of the day ( whilst it is in our Horizon ) it seemeth to us to pace very slowly , ( or to stand still rather ) ; for whilst we look upon the Dyall we cannot perceive the Sun to move , ( albeit it runs many thousands of miles every minute , no arrow can fly so swiftly , nor bullet with such speed as the Sun goes ; could a Bird ( say some ) fly round about the compasse of the Earth in a minute of an hour , yet the Sun exceeds that Bird in swiftnesse . Sure it is , that however we cannot perceive by steady looking on a Dyal , how swiftly the Sun passeth , yet we may easily gather that the Sun standeth not still , by the shadow that passeth from hour to hour ; and , by its running over all the figures from the Rising of the Sun to the Setting of it , we may conclude , that it is of an incredible swiftnesse : Thus doth thy life passe swiftly , albeit the motion be insensible to thee : thou discernest not whilst it is going ; but in a short time thou shalt find that thy life is so far spent , that it is near unto a period , ere thou be aware : My dayes are swifter then a Post ( saith Job , ) they fly away ; they see no good , they are passed away as swift Ships , Job 9.25 , 26. as the Eagle that hasteth to the prey , Job 9.25 , 26. where the gradation is well observed by some . It is likened to a Post that makes haste , yet sometimes stayes by the way : And then to a Pyrates Pinnace which with great swiftnesse makes after the Prey ; yet that undersayle may be becalmed ; And then to an Eagle which flyes through the Aire , but leaves no mention of her passage ; the noyse of her wings may be heard , but no token of her way can be found : Such is the life of man .

Sixthly , Rev. 10.6 . Consider that time is irrecoverable ; When this time of Life is ended , Time ( with thee ) shall be no more : There is then 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 r●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 appreh●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 ●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 ye●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 ●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 pre●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 lea●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 n●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 prop●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 witn●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 their wills to serve their lusts and brutish appetites ; Time shall be one of the principal accusers , and be called to bring in her Evidence : Come Time ( will God say ) look upon the Prisoner at the Barr ; Dost thou know that Man , that Woman ? Yea , Lord , very well , I have bin acquainted with ●hem , and served them by thy appointment all their life , for 30 , 40 , 50 , 60 years ( more or lesse ) : Well ; speak Time , what canst thou say against them ? How hast thou bin used by them ? speak truly and freely , &c. Great God , and most Righteous Judge , Thou didst appoint me to attend on them , and to furnish them with opportunities for their souls good ; and to call on them to hear , to read , to pray daylie ; ( besides the seaventh part , reserved to be wholly imployed this way ) ; but I have bin wasted and consumed by them , in serving of their several lusts ; sometimes I was spent in sluggish idlenesse and sottishnesse ; Complaint was often made of a want in Me , for the performance of what thou requiredst to be ●one , when I was mis-spent and abused : So many years were consumed in vain sports , idle company , superfluous feeding and sleeping , whole nights in playing and gaming , and yet not one hour ( all being put together ) in a year , that was spent in praying and calling on thy Name ; most part of my Service they employed in hun●ing after the Wor●d , in vile courses of prophanesse and filthinesse , and doing mischief , in getting and going to Hell ; which had I bin emp●oyed rightly , they might with far lesse trouble have done much good , an● attained happinesse and glory ; Few hours ( nay few minutes ) was I employed in seeking thy glory , doing good to others , or working out the Salvation of his Soul ; Besides , Lord , this I can further say — . Nay , Time , Thou hast said enough ! Now what canst thou say , poor Soul ? what wilt thou p●ead in this case ? Why ? ( it may be thou wilt p●ead ) I have indeed spent my time id●y and sinfully ; but I expected that time would have continued longer with me , and then I would have improved it better : And will this plea stand thee in any stead ? Think I beseech you of the day of reckoning for time mispent , and that in time .

ninthly and Lastly , Consider what a stamp both of honour and disgrace the Holy Ghost puts upon such as use , or use not , the time that God hath allotted for doing of good . Such as have used their time aright , and layd hold of opportuniti●s offered , they are e●teemed wise and understanding men ; Eccles. 8.1 , — 5. Explained . Who i● as the wise man ( saith Solomon ) , Eccles. 8.1 ? that is , What Creature under Heaven is so excellent as the wise man is ? none to be compared to him , Now who this wise man is , he shews in the words fo●lowing , and exemplifies it in sundry Points , whi●h require great wisdom : and then determines , vers. 5. The heart of the wise man discerneth both Time and Judgment : he discerneth the time when every thing should be done , and the best way how it should be done . Deut. 32.19 . Psal. 90.12 , 1 Ch●on . 12.32 . Est. 1.13 . This wisdom Moses wished on Israel's behalf , Deut. 32.19 . And prayed for , Psal. 90.12 . And for this were the Sons of Isachar highly commended , 1 Chron. 12.32 . they were men that had understanding of the times to know what Israel ought to do : So Ahashuerosh his Counsellors are ●tyled wise men , because they knew the times , Esther . 1.13 . that is ▪ they could order things fittly to the times , and that justly according to the Law ; and were able to order all businesses and affaires accordingly . Eph. 5.15 . And this St. Paul ( likewise ) counts wisdom● as a● pears by that advice of his , Eph. 5.15 . Walk Circumspectly , not as fools , but as wise men ; redeeming the time , because the dayes are evil : as if he shou●d have said , If you h●ve once learned to rede●m your time in th●se sinful dayes , you shall shew your selves to b● truly wise , and not fools .

For ( on the contrary ) such disrespect and scorn doth ▪ the Scripture cast on those as want this wisdom , Folly is with them that have such a price as Time put into their hands , Prov. 17.16 . but have not a heart to make the right u●e thereof . How do ye say , We are wise ( saith God to the Jews ) , ( yea , to the learnede●● of them ) ( by his Prophet Jeremiah , Jer. 8.8 ? ) That is , Jer. 8.8 . Enlightned . how can ye say it for shame ; with what face can you speak it ? And why so ? Surely , for that they were more brutish and ignorant in laying hold on time and opportunity , than meer Animals . The Stork in the Aire knows her appointed Time , and the Turtle , and the Crane , and the Swallow ob●erve the time of their coming : Vers . 7 but this People ( saith God ) knows not the Judgment of the Lord , vers. 7. And for ignorance , and neglect of this , our Saviour brands the Scr●bes and Pharisees ( those learned Doctors of the Law ) for Hypocrites , Math. 16.1 , — 5. for that they did not Discern the signes of the Times Math. 16.1 , 2 , 3 , 4. They could Prognos●icate faire or foul weather by the face of the Sky ; but they could not by those clear Predictions of the Prophets , and the miraculous demonstration of Christ's Power , discern the time of Christ's coming into the World , who was sent for the salvation of mankind , nor what this time called for at their hands ; and therein they shewed themselves no better then a Company of Hypocritical fools ; and so he left them : Thus you see how God esteems of the one and other . If then you would sh●w your selves truly wise , and not have the fools-Capp put upon your heads ; make the right use of that time which God affoards you for your good : Many more Motives I might bring , that have much weight in them to quicken your dullnesse , and hasten your endeavours in making use of your time : As from the practise of the Heathens ; Titus Vespasian cryed out Amici , diem perdidi , for as much as no man had received benefit by him that day : And from the Practise of worldly men , who watch for all Tides , waite for all Times , Sayl by all Winds , Court all opportunities , and greedily catch , and thirstily use them , to promote th●ir ends ; Yea , from the Devil himself , Rev. 12.12 . who is busie because he knowes his time to be short . But I desire not to say all , that I might say to this Point ; but enough and enough hath bin said . If by all that hath bin said , any of you be wrought upon to husband the time of your ●●nding in Gods Vineyard , better then heretofore you have done ; Remembring that the time of this life is not for the Body but for the Soul , and for Her onely was it assigned and appointed : Let not ( then ) thy Body bereave thy Soul of that time which belongeth to it , for its welfare ; but for thy Soul 's good , abridge thy Body rather of what it craves : Should some speciall friend , or great man come to take up his Qua●ters in our House , we are content for a time to withdraw into the worst part of it , that he may be well accommodated . Do thou the same , saith Bernard ; and be content for the good of thy soul to abate of thy delights & pleasures , ease and sleep ; Gen. 40.14 . and say unto thy soul as Joseph to Pharaoh's Butler , Think on me when it shall be well with thee ; and I will remember thee if thou now dost this for me , Gen. 40.14 .

But , Object . Methinks I hear some objecting against all that hath bin said ; We see many living to old age : This Figg-Tree stood the fourth year , and Why may not I , and then become fruitful ? None so Old but thinks he may live one year longer ; and , then bearing fruit he may be accepted ; This Plea stands like the Body of Amasa whom Joab had slain ( which the men of Judah stood gazing upon ) and must be removed before we proceed in ●ur march . 2 Sam. 20.12 .

If t●y hard and impenitent heart suggests such a thought as this , Resp. I shall answer thee briefly , and so leave thee to God's mercy .

What thou sayest , is not impossible : but that thou , who hast bin long setled upon thy Lees , and yet goest on presumptuously in a course of sinning upon hope of long life , and repenting then , shouldst in thy Old age meet with Repentance , Non dico , Salvabitur ; non dico , Damnabitur . Aug. is very improbable and unlikely , ( albeit we dare not determine any thing ) : I shall first illustrate this by Comparisons , and then render you the reasons of it .

The unlikelinesse of it may be set out , by these and such like Similitudes : If one after a great Rain cannot go over a running Brook at noon , when the waters are low , will it not be much harder to get over that Brook at night , when all the Streams are come to one course or current ? So will it not be harder ( thinkest thou ) to repent af●er the committing of a hundered sins then ten ? Are not sparks sooner quench●d then flames ? and green wounds sooner healed than festered soares ? Is not the Nayl that is driven in with the Hammer into a piece of Timber , fastre● with many blowes ? At the first driving of it we strike but easily , but afterwards we redouble our strength , and with often striking , drive it so home that it cannot be gotten out till the Timber comes to be consumed in the fire . Many the like Similitude are used to good purpose by Divines , to give you to understand the danger of delaying to bring forth good fruit to God , till old age . But I shall leave Resemblances , and come to the Reasons of it , which are many .

First , In regard of the habit of sinning , which through custom & long continuance in sinning , thou wilt get . And a habit is hardly left : Can a Blackmore change his skin , Habitus qui multis actionibus acquiritur , difficillimè amittitur . Jer. 12.23 . Enlightened Job . 20.11 . or a Leopard his spotts ( saith the Prophet ) , then may ye also do good that are accustomed to do evil ? As if he should have said , Ye are so habituated in evil , that there is no hope at all of your reclaiming : As soon may the Blackmore turn white , or the Leopard spottlesse , as ye turn good after so long and obstinate persistance in your wickedness : Read Job 20.11 . there you shall find , that the sins of Youth are hardly left in Age.

Secondly , Whilst we are in our sins , we are in the power and possession of Sathan ; and the longer we inure our selves to sin , the faster hold hath the Devil on us , and the more established and strengthned is his Kingdom in our hearts : He holds his possession with more power and strength , when he can prescrib● so many years , or time out of mind ; Oh! how hard will it be then to expel him ?

Thirdly , The longer we live in sin , the more doth God withdraw his grace ; and depart the further from us ; and without his grace , our conversion will never be effected . Poenitenti veniam spopondit Deus ; sed vivendi in crastinum non spopundit . Chrys. He that hath promised forgivenesse to the Penitent , hath not promised to give the grace of Repentance to him that deferres it , Albeit he hath promised to accept of thee , if thou turn to him to morrow ; yet he hath not p●omised that thou shalt live till to morrow .

Fourthly , Put case thou dost live till old age , and then bring forth the Fruit of a Reformed Life ; yet that time is not so seasonable for Fruit , in regard it will not be so comfor●able to thy self ; nor so acceptable unto God , as the fruit of the first or second year will be .

When old age falls in travel of Childe-birth , that had bin before Childlesse , there is like to be a hard brunt , and sad banquet of it ; So is it in the new birth of old sinners : For old age is that time that Solomon speaks of , Eccles. 12.1 . &c. Vers. 2. — 7. Explained . Eccles. 12.1 . Years , where●n thou wilt say I have no pleasure in them : And the reason is rendred , vers. 2. — 7. I is an age wherein the Sun the Light , the Moon , the Starrs will be darkned in respect of any delight , thou canst take in their sweet shine : Those Creatures which God hath made for the comfort of Man , either by Day or Night , shall be all darkened unto thee ; and all comforts , taken in thy younger years , will be turned into discomforts : And the Clouds will return after Rain ; there will be a continual succession of miseries , ( like the weather in April ) ; as one shower is unburthened , another is brewed ; and thy sky will still be overcast with Clouds : In that day , the keepers of thy house shall tremble ; Thy Arms which are the guard of this thy House of Clay , and thy Hands which are for thy hodies defence , shall be taken with the Palsey ; And thy strong men , thy Thighs and Legs , which like Posts and Pillars b●ar up thy House ( the Body , ) those strong supporters shall bow themselves , and sink under thee . And thy Grinders , thy Teeth which like Milstones grinde thy meat , shall fail thee , because they are few , or none ; their mortizing will be loosed , their sockets cast them , and those that remain so worne out with daily use , that they will be unserviceable to thee ; grinding very slowly and with great difficulty . And those that look out at the Windows ; Thine eyes which look out at thy eye-lids , will be darkened , either blind or dim : The Doors will be shut in the Streets when the sound of grinding is low , such will be the weaknesse of O●d Age , that it shall affect privacy and retirednesse , not caring to go abroad to feastings and merry-makings ; thy slow feeding having made thee unfit for other men's Table . And thou shalt rise up at the Voyce of the Bird ; thy sleep shall depart from thine eyes , so that every little noyse , the Crowing of the Cock , the Chirping of a Bird shall awake thee . And all the Daughters of musick shall be brought low ; those many parts of the Ears and Instruments of Hearing shall be humbled ; The Anvile is worn , the Hammer is weak , the Drum is unbraced , the Aire is grown thick , the Musick is marred ; 2 Sam. 8.35 . and ( with old Barzillai ) thou wilt take no pleasure in the sweetest melody . Thou wilt then be affraid of that which is high ; not onely of God ( as some understand it ) to whom thou art speedily to give an account of thy self ; But thy decrepit Age , shall make thee so unfit to move , that thou shalt not be able to go up any ascent , affraid to ascend a staire ; even in plain ground , thou shalt be affraid of every rubb and clodd that lies in thy way , lest thou stumble at it . Then thy Almond Tree shall flourish , the white blossoms of Age shall cover thy head : And the Grashopper shall be a burthen to thee ; thy stooping shoulders ( which in aged persons stick up and cannot bear a loade ) shall seem burchensome . And desire shall fail , those lusts and strong desires after pleasures which were in former times of thy youth , shall now be gone and past , for that thou art now going to thy long home , that is , the grave . And the mourners go about the Streets ; thy Neighbours and Friends , or hired Persons prepare all things r●ady for thy Funeral , and are expecting when they shall follow thy Herse to the place of Burial .

now , can any imagine that such an Age as this is , is seasonable to begin such a work in , as Repentance is ? Nehemiah complained of the Jews , that in building of the walls of Jerusalem , they laid the heaviest burthen on the oldest men ; we are too cruel to our selves in putting off the hardest task to our latter time . Therefore Solomon goes on ; Hierom. in loc. and presseth this Exhortation to young men ; Before the Silver cord be loosed , or the Golden bowle be broken , or the Pitcher be broken at the Fountain , or the Wheel broken at the Cisterne ; that is , B. B. Hall . Paraph. in loc. before all our natural and vital Spirits , be utterly exhausted , and all the Functions and Offices of Life be quite discharged , which shall be in the last act of Death ; that they would remember God : For as when the Cord is loosed , and the Bucket broken , and the Pitcher broken at the Well , or the Wheel at the Cistern , no water can any more be drawn ; So when these Vital parts of ours fail , there can be no longer protraction of Life : We would think him little lesse then mad , that having a great journey to go , and a great load to carry , and having choyce of other lusty Horses , would lay all his Carriage upon a poor feeble jade , that could scarse stand upon his legs , or bear himself up , and suffer the other to go empty ; yet such is thy folly , who puttest off thy Repentance and amendment of life till thy hairs grow gray .

Besides , It will then be very hard to find out the true ground from whence that Repentance of thine ariseth ; and to assure thy self of the Truth of it . That repentance which men take up in time of sicknesse or old age , and trust unto , is rather a meer cessation from sin , then true Repentance ; sin leaves them rather than they leave sin ; Or else it ariseth from self-love , and not from the love of God ; the Soul being then possessed with the fear of Death and Hell , which causeth them to bewail their former mis-spent lives ; And if this be the ground thereof , what is there more then nature in thee ? When a Beast falls into danger it will struggle to save it self : Nor can the Stream rise higher then the Fountain . Were it out of love which thou bearest to God , that thou now forsakest thy sins , and resolvest to enter upon holy Duties ; why was it not done sooner ? Proceeded those things from love , when they are soonest done , that man shall greive that they were done no sooner .

And put case that thy Repentance shall then prove true and sound , yet it will not be so Acceptable unto God : for as much as he hath not so much honour by the Fruit which we then begin to bear in our Old Age , as he would have by that which we bring forth in Youth . The Repentance of the Theif upon the Crosse , ( which is often pleaded , and from whose example so many presume of mercy ( and it is a hard case ( saith one ) when a Thief must guide us , Dr. Donne . and be an example to us ) albeit it was true , and sufficient for the Salvation of his Soul , yet it brought not that glory to God , ( setting aside the miracle ) which it might have done , had it bin earlyer ; nor so much glory to himself . For as he that spends his Patrimony prodigally , hath the lesser portion from his Father in the end ; so he who spends his dayes sinfully , must expect the lesser glory from God , if in case he ( in the end of his dayes ) obtains a pardon .

Wherefore , as you tender the Salvation of your souls , make a due application of these things unto your selves , and consider seriously , whether it will be easier for you to amend , and reform your lives now , or hereafter ; now in health , or hereafter in sicknesse ; now when the burthen of your sins is lesser , or hereafter when they will be heavier upon your Consciences ; now , when grace is near , or hereafter when it shall stand at a farther distance : And take heed ▪ that you add not sin to sin , by your delayes : Say not to thy Neighbour , Go and come ▪ again to morrow ( saith Solomon , ) much lesse , say so to thy God , Prov 3.28 . and to his blessed Spirit . God likes it not to be thus put off ; he loves not those who have Fruit to seek ( as the Foolish Virgins had their Oyl ) , when he calls for it . To Day if you will hear my Voyce , Math. 25. harden not your hearts ( saith God , Psal. 95.8 . Psal. 95.8 . ) Let not the cry of that di●mal Raven , Cras , Cras , To morrow , to morrow , be your note ; This was that which Austin misliked in himself , Aug. Conses . c. 5. and confessed : Why not now Lord ? Why not now ? Lay hold upon every opportunity offered for thy souls good , and make good use of the acceptable time . 1 Cor. 6.2 . Behold , this is the acceptable time , this is the Day of Salvation , even whilst God calls upon thee to be fruitful , 1 Cor. 6.2 . Otherwise take heed lest God deals by thee as Alexander dealt by a Souldier of his , whom he found mending of his Arms when all the Battle was in array , and ready to fight ; He cashierd him , saying , Inutilis aci qui pararet arma tunc , cum iis utendum . Plutarch . that he was unworthy of his Service , who was then to provide his Arms when he was to use them . Take heed that God doth not casheire thee with contempt and scorn , who , neglecting the time , allotted to thee for thy good ; thinkest hereafter to amend thy wayes and reform thy evil life . And so much of the first aggravating Circumstance of this Figg Tree's barrennesse ; It had stood three yeare and bore nothing : The next aggravation is from the means it had of fruitfulness , in these words ,

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Text. On ( this ) Figg-Tree .

This Tree which I have thus planted in my own Vineyard , and on which , I have had an eye for many years together ; This Figg-Tree which hath bin cultured and dressed by my pains and labour ; and which I have nourished , visited , spared ; This is that Tree on which ( notwithstanding all my care and pains ) no Fruit is growing . Observe ,

To sin against the means addeth weight unto the sin , Doct. and is most provoking : The more means we have to make us good , the greater is our sin and danger , if we become not good , or profit not thereby .

This People ( said Moses to the Lord concerning Israel ) have sinned a great sin , Exod. 32.31 . and have made them gods of Gold , Exod. 32.31 . A great sin it was in its own kind and nature ; Idalotry is a sin that God detests ; but it was the greater , being against so many means : A Law had bin delivered unto them not long before , in a most terrible and fearful manner , that they might know how great a God they served , Exod. 19. & 20 , 22. which forbad that sin : Moses was gone to the Mount for more ; Aaron was left with them , to counsel and direct them until Moses was returned ; yet they call for other gods to go before them back into Aegypt , Acts 7.39 , 40. Acts 7.39 , 40.

You shall often find the sins of that People aggravated from the means that they had , Psal. 78. Ezek. 16. Isa. 1 , 2 , & 5 , 1 , 2 , & 65 , 2. Jer. 7.43 , 14. and yet despised , Psal. 78. Ezek. 16. that whole Psalm , and that whole Chapter is spent on that subject . So , Isa. 1.2 , & 5 , 2. &c. & 65.2 . Jer. 7.13 , 14 , 15. Dan. 9.5 , 6. Mich. 6.3 . &c.

Thus was David's sin aggravated , ( as Nathan shews by a Parable , and enforceth him to confesse as much ) . Dan. 9.5 , 6. Mich. 6.3 . 2 Sam. 12.2 . So was Solomon's , 1 King . 11.9 . the Like was King Ahaz's , 2 Chron. 28.22 . By many examples out of the Old Testament , might we confirme this Truth . 1 King . 11.9 . 2 Chron. 28.22 . Mat. 11.21 .

Nor is the New Testament wanting to us , for proof of what hath bin delivered ; Hear how Christ upbraydeth and testifieth against those three Cities , Corazim , Bethsaida , and Caperuaum , for their not profitting by the means , Math. 11.21 . Wo to thee Corazim , &c. These were Cities of Galilee where Christ often Preached ; and where most of His Works were done : Out of Bethsaida He called His first Disciples , Joh. 1.44 . Lue 4.31 . Peter , Andrew and Philip : In Capernaum he Preached almost every Sabbath Day , and made them astonished at his Doctrine , Luke 4.31 . And bec●use they had all these means , heard all his preaching , and profited not thereby ; therefore their case was worse , and their Judgment would be heavier then that of Sodom and Gomorrah , Mat. 10.13 , 14. It shall be more tolerable for Sodom and Gomorrah at the Day of Judgment then for those who have the means and contemn it : Mat. 10.13 , 14. Go● can better bear any thing then the abuse of his grace in the free offers of mercy .

Hear also what Christ saith of his Countrymen the Jews , Joh 15.24 . If I had not done the Works amongst them , John 15.24 . Enligh●ened which no other man did they had not had sin , but now they have both seen , and h●ted both me and my Father ; the meaning is , Not that they had bin absolute●y free from sin but Comparative●y without it ; they had not stood guilty of so heinous a sin as now they do , in contemning both me , and my Father that sent me : And this may b● farther confirmed by that passionate and pathetical Complaint w●ich Christ made over Jerusalem , Mat. 23.37 , 38. Mat. 23.37 , 38. O Jerusalem , Jerusalem ▪ — how often would I have gathered thee under my wings ? And the soare punishm●nt , inflicted on them for this their sin shews the heinou●nesse thereof , for He never punisheth any , Vltra Condignum . Now the soarest Judgments have bin inflicted on those that have de●pi●ed the means of grace here in this life , and will be in the life to come .

Take wi●h you one or two more Particular instances . Of Judas , our Saviour saith thus to Pilate , John 19.11 . He that delivered me into thy hand , hath the greater sin : Treason is a sin odious enough , but his was the greater , for that he had received so many favours from Christ ; he was called to be one of his Disciples and Followers ▪ had seen his miracles , heard his sweet and blessed Sermons , was made his Treasurer and Pursse-bearer ; Now to betray such a Master must needs aggravate his Sin , and make it the more loathsome .

I shall further instance in Herod , who , in putting John into Prison , Luke 3.19 , 20. committed a sin more fowl than either Adultery or than Incest , Luke 3 , 19.20 . that was added above all , that is , above all his other evils which he was guilty of , ( and they were more then a few ) this was a sin above the rest ; more hateful to God , and odious in his eyes in contemning the grace of the Gospel ; and offering Violence to the Messengers of it , especially to them that we have go● some good by , ( as Herod had done by John ) . Enough hath bin said for confirmation of the Point . I will briefly lay down some Grounds or Reasons of it , and so put it to some Use .

Sins of this nature are accompanied with horrible ingratitude against the God of Heaven ; His mercy is undervalued , Reas. and esteemed as of no worth ; His favour is despised , and God more dishonoured then by the sins of simple ignorance . Now unkindnesse from them of whom we have well deserved is the more grievous : Psal. 35.12 . Deut. 32.6 . Joh. 10.32 . Man complaines of this , ( ●o dio David , Psal. 35.12 . and God complaines of this , Deut. 32.6 . So did Christ , for which of my good Works do ye stone me ? Joh. 10.32 . ( of which sin we ha●e spoke largely before ) .

Seco●d●y , The more of the will is in any thing , the more is in the well or ill doing of it ; now in sinning against the means , there is much of the will in it , and so the more contempt and obstinacy , yea , Jo● . 5 40. Mat. 23.37 . Job 34.27 . 1 Sam. 15.23 . rebellion against God therein , He added rebellion to his sin , Job 34.37 . Now rebellion is as the sin of witchcraft , as Samuel told Saul , 1 Sam. 15.23 . ( and of Witches we cry out , To the ●●re with them , burn them ) . The more willful any one is in sinning , the more vile and sinful he must needs be . Every sin rolles the stone to the door of the Sepulchre , but willfulnesse and ob●●inacy is like the sealing up of that stone before rolled , Math. 27. vers. 66. Math. 27.60 . 2 Sam. 12.11 . It makes our sins as reproachful as Absolom's , who committed wickedness in the face of the Sun , 2 Sam. 12.11 .

Thirdly , In sinning against the means all excuse is taken away from man , John 15.22 . now they have no Cloak for their sin ; Such cannot plead . Joh 15.22 . They knew not . Had they known , they would not have done it . Have they not heard , doth not Israel know saith the Apostle , Rom. 10.18 , 19. Rom. 10.18 , 19. yes verily , their sound went into all the Earth , and their words unto the end of the World . No●e so deep in Hell as knowing-men , Luke 12.48 . Did not I warne you said Reuben to his Brethren , Luke 12.48 . Gen. 42.21 . and you would not hear , Gen. 42.21 . So will God say to such as have ha● the means , and profit not ; Did not I tell you , warn you , advise you , threaten you ? but you have despis●d all my w●rnings ; This presseth the o●scien●e with a h●avy weight of guiltiness .

Fourthly , In respect of the proportion and correspondence that the account is to bear with the receipt the sin must be great : By how much the ●re●te● the grace is , Amos 3.2 . by so much stricter the account must be . Much g●●ce recei●ed , asketh for much duty ; an● g●eat du●y neglected , must needs be great sin in the receiver ; and the greater sin the greater punishment : Luke 12.48 . ●o whom God gives much , of him he requires much ; He requi●es a larger fruit , or a larger punishment . Let us now come to the Application of the Point .

Use 1 Hence we inferr , th●t the sins of these Times , are greater then the sins of the Ages that have bin before us . And in these times , some Places ; and in these Places , some Persons must needs stand guilty before God of more sin then others , in regard of the means which they have enjoyed above others .

The sins of the Jews were greater ( caeteris paribus ) then the sins of the Gentiles , for in Jury was God known ; Psal. 147.19 , 20. He hath not dealt so ( saith David ) with every other Nation , neither have they known his Judgments . And the sins of the Christian ( if other Circumstances be matches ) are greater then the sins of the Jews ; sins committed under the Law , were not so great in God's account , as those which are committed under the Gospel : we have greater means , and a clearer light , Isa. 25.7 . 2 Cor. 3.18 . and a larger effusion of the spirit then ordinarily they in those dayes had ; they had but an aspersion of the Spirit , a sprinkling of it ; but on us ( living under the Gospel , ) there hath bin a powring of it forth in a very large and plentiful measure ; Acts 1.17 . which greatly aggravates our sins and will inhance the reckoning , Heb. 2.2 , 3 , Heb. 2.2 , 3 , 4. 4.

And amongst us that live under the Gospel , the sins of some must needs be greater , then the sins of others : How did our forefathers ( say some ) who l●ved a hundered or two hundered years ago ? I must tell you , That might be ( and questionlesse was ) accepted in them that will not be in us ; they lived but in the dawning of the day , in Comparison of that light which we now injoy . A man in the beginning of a clear night , can count the S arrs that do appear ; but after a while they appear so fast , that he is confounded : So those Starrs , I mean Godly and Faithful Preachers , in the Dayes of our forefathers were very few , and might easily be numbered ; Such a painful Minister five miles or ten miles off ( it might be not within twenty ) : but who are able to reckon up the number of those shining Lamps , that our Heavens are now bespangled withall ?

And yet some P●●c●s , some Congregations have enjoyed more meanes , ●nd th●t a longer time then others ; Faithfull preaching they have had for thirty , forty , sixty years amongst them successively ; and can we think that God expects no more from them , then he doth from those , who have enjoyed the labours of a faithful Pastor , but for some few years onely ? to whom much is given , of them much shall be required , where he hath given 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , have ac●epts not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

And ( to come a little nearer , and closer with the point ) ; Some Persons stand ●●ore guilty before God of sin then others ; they have bin of a longer standing in the School of Christ , read more , and heard more , and know more of God's will then others , and therefore must look , in case of disobedience , to be beaten with more stripes then others . Beloved ,

Sweet Oyntment cau●eth rank , and strong bodies to smell worse than they did before . And the Sun shining upon the Dunghill and heating it with its beams , causeth it to send forth the more loathsome ●avour ; So is it with a wicked heart it becomes more vile , for the sweet favour of the Go pel ; and their sins more noysome in the No●●rils of Almighty God : Hence is it that Sathan is well content that we shall attend unto the means , and resort to God's House , Hear , Read , and Pray , &c. p ovided that we sin against the meanes , in not profiting thereby ; He knows full well , that such sins do presse the conscience with more guiltinesse , dishonour God , discredit the Gospel most ; and ( as a Taper in the hand of a Ghost ) it causeth the sinner to seem more gastly : Swearing , Lying , Killing , Stealing , Whoreing , and such like ; are not so foul , so loathsome , so gastly in any Nation under Heaven , as in the English Nation . Nor shall they be so severely punished by God in any Nation , as in Ours ( as anon I shall shew ) . We have bin lifted up to Heaven a great deal higher , in regard of the means then any other Nation hath bin , and therefore must look to be thrown lower into Hell then any other , Ideo deteriores estis , quia metiores esse debetis . because of our contempt . The Devil ( saith one ) will stand in Hell on tiptoe upon and English man's back , and if ever he hath a dainty bit , he will pick it from off the carkasses of such , as live under plenty of means , and profit not thereby : And when such shall plead for themselves at the last Day before Christ their Judge , and say , Lord , We have often heard thee preach in our Synagogues , we have eat and drank in thy presence we have bin frequent resorters to thy House , both upon Sun-Dayes and Week-Dayes ; this shall but aggravate their wickednesse : True , will Christ say to such ( as being wicked yet thus plead , ) Thou begannest the week with hearing two Sermons , and ye● didst Couzen , Defraud , Oppresse , and Lye , Swear again and again , that very week when thou heardest those two Sermons ; And that very day when thou wentest to such a Lecture , didst hear a man of note and fame , that very day thou wert drunk , didst act such or such a wickednesse &c. And canst thou think that thou shalt fare the better for that ? no surely , but as Galba answered that rich Guardian , who hoped to find the more favour for his wealth ; So will God answer thee , in that respect , Thou shalt have this favour to have the higher and the whiter Crosse : the like favour did Ahasuerosh shew his Favorite Haman , Esth. 7.9 , 10. whom he hanged on the Gallowes that was 50 cubits high .

Use 2 Wherefore , see that you be advised to profit by the means that God affoardeth to you for your profitting : Be not like unto that sullen Tree that we read of growing in India , which closeth it self against the beams of the Sun ; Nor like those Fields which Pliny makes mention of , which are the dryer for the Rain , and moyster for Dust , Plin. l. 31. c. 4. ( which caused Cicero jestingly to say that in that place Rain did cause dust , and Sunshine dirt ) . God expects better things from us ; as I shall now more particularly shew you .

First , He looks that we should not onely profit by the means , but that our profiting should be answerable to the plenty of means affoarded whether they be Publiq●e or Private , Outward or Inward ; Verbal or Real : The rain coming oft upon the ground must cause it to bring forth herbs , not one here , Heb 6.7 . and another there ; but , plenty of herbs for the Dresser , Heb. 6.7 . According to the plenty of means he looks that our profiting should appear to all . 1 Tim. 4.15 . 1 Tim. 4.15 . There are many needlesse and unprofitable enquires made concerning God's Ordinances ; as whether Reading , be not Preaching , and to be preferred before it ? and whether Prayer be not preferred to either ? Each Ordinance hath its use and end , and is appointed for thy profit and benefit ; and it is expected that thou should profit by all , both by the one and the other , by thy Reading , Hearing , Praying , Singing , Communicating . Leave contending , and fall to profiting . Wherefore hath God furnished his Church with such plenty of meanes , variety of gifts ? but that we should thereby be better edified , Fox . Mart. fol. 150. and bring forth abundantly ? Bradford bitterly laments his own unprofitablenesse , under the variety and plenty of means . Here in London ( saith he ) be such , and so many godly and ●earned Sermons , which these uncircumcized ears of mine do hear ( at the least thrice in a week ) which were able to burst any man's heart , to relent , to repent , to believe ; to love , and ●o fear that Gratious and Omnipotent Lord ; but my Adamantine , obstinate , most unkind and unthankful heart , hearing my Lord so sweetly crying and calling unto me , now by His Law , now by his Gospel , and now by all His Creatures , to come , to come , even to Hi● self ; I hide me with Adam , I play not onely Samuel , running to Ely , but I play Jonas , running to the Sea ; and there I sleep upon the hatches , untill He please to raise up a Tempest ; to turn , and look upon me as he did upon Peter , &c. Had he cause to Complain of his own unprofitableness under such variety and plenty of means , What cause then have we to Complain thereof ●t this Day ?

Secondly , As our profiting must be answerable to the plenty and variety of means ; so according to their Excellency . The better ●oo● ( we say ) the better blood . Our Saviour aggravates the sins of the Jews , shewing , that the sins of the Ninevites were not so great as theirs , Math. 12.41.42 . in this respect , They repented upon the Preaching of Jonah , and now a greater then Jonah was there ; at whose Preaching they repented not , Math. 12.41 , 42. And the Queen of the South ( whom the Ethiopian Chronicles call Mackeda ) She shall rise up in Judgment against them to condemn them , for that she came out of a farr Country to hear the Wisdom of Solomon , and that they having a greater then Solomon amongst them , would not vouchsafe to step out of their Doors to hear him . And this our Saviour took very ill ( and well he might ) that they set not as high a price upon Him and his Doctrine , as she did upon Solomon and his wisdom : Thou livest under the Ministery of such or such a man , whom thou confessest to be a powerful and soul-saving Teacher ; thou hearest him constantly , and conceivest him to be one of the ablest Teachers in the Town , City , Country ; Is thy profiting answerable ? God expects that thou shoulest be richer in Knowledge , Faith , Repentance , Patience , &c. than others that live not under such excellent meanes as thou dost , and thou hast cause to blush for shame , to see Daniel and his Companions to be fatter , and look better with their pulse , then thou dost with all thy Dainty fare , Dan. 1.12 , 15. Dan. 1.22.15 .

Thirdly , Our profiting must be answerable to the Time that we have enjoyed the meanes ; The want of this St. Paul sharply reproves in the Hebrews , when for the time ye ought to have bin Teachers , ye have need that one teach you again , Heb. 5.12 . which be the first Principles of the Oracles of God , and are become such as have need of Milk and not strong Meat ; In regard of the Time that they had the meanes , they ought to have bin so well grounded in the Truth , as that they might have bin Instructers of others in the Mysteries of Salvation ; and in that they were not so , their fault was the greater , and the more they had to answer for : Cicero expected an extraodinary measure of knowledge in his Son , for that he had heard and conversed with Cratippus , so long a time as a whole year : What think you , doth God expect from you who have lived many years under a settled Ministery ? how well grounded ought you to be in your Religion ? and yet Alas , how weak and ignorant are we ? very Children in understanding : 2 King . 4.10 . Had we enjoyed the means no otherwise then the Sunamite did , in transitu , as the Proohet passed by her House , God would have looked for some return : But the Ark of God amongst us hath not dwelt in Tents , and under Curtains , but a House is prepared for it , where it hath abided and bin settled for many years , he hath given us means to be better & more skillful in the Mysteries of Salvation every day then other , to day then yesterday ; this year , then the last ; He cannot , nor will He take it well ; if like Children we should be ever learning and never come to the Knowledge of the Truth . 2 Tim. 3.7 . Thus you hear what a profiting it is that God expects of us that live under the meanes ; It must be answerable to the plenty of the meanes , to the excellency off the meanes ; and proportionable to the time that we have enjoyed them .

Now that I may ( if it be possible ) settle this Doctrine upon your Consciences ; let me commend a few things unto your most serious thoughts .

First , Know that God keeps a strict account of all the meanes that he hath affoarded unto you for your good ; He records the very time when He sent His Servants unto a People , when they began to Preach , in what King 's Reign , and how long they continued preaching unto a People , Isa. 1.1 . Hos. 1.1 . Amos 1.1 . It is upon Record how many Sermons they have Preached , Isa. 1.1 . Hos. 1.1 . Amos. 1.1 . John 4.54 . 2 Cor. 13.1 . as , John 4.54 . This was the second miracle that Christ did when He was come out of Judea into Galilee : So , 2. Cor. 13.1 . This is the third time that I am coming unto you : Account is kept of what good is done at a Sermon , and how many profited thereby , Acts 2.41 . and so likewise of how many Sermons are lost ; Acts 2.41 . and not one converted ( without all question . )

Secondly , God keeps account ( and that strictly ) as of the meanes ; so of our several provocations in despising of those meanes ; Numb. 14.22 . Gen. 31.41 . Lev. 26.26 . Job 19.1.3 . Ainsworth in loc. Exod. 14.11 , 12 Exod. 15.23 , 24. Exod 16.2 , & 16 , 20 , & 27 , 28. Exod. 17.1 , 2. Exod. 32.8 . Numb. 11.1 , & 11 , 4 , Numb. 14 , 1 , 2. They have tempted me now these ten times , and have not hearkened to my Voyce ( saith God , Numb. 14.22 . ) which number of Ten sometimes is taken indefinitely , in Scripture , for many ; As when Jacob told Laban that he had deceived him ten t●mes of his wages , that is , many times , and so elsewhere ; But it is not to be so taken here , for if we peruse the Scriptures , we shall find the several provocations to be numbred . The first was at the Red Sea , Exod. 14.11 , 12. The second at Marah , Exod. 15. 23 , 24. A third in the Wildernesse of Sin , Exod. 16.2 . A fourth about Mannah , in leaving it till the morning , contrary to God's Command , Exod. 16.20 . A fifth about the same thing , in going out to gather it upon the Sabbath , Exod. 16.27 , 28. A sixth at Rephidim , Exod. 17.1 , 2. A seventh at Horeb in making the golden Calf , Exod. 32.8 . The eighth at Taberah , Numb. 11.1 . The ninth at Kibroth Hattaavah , Numb. 11.4 . The tenth at that time when God thus charged them by their rebellion in Pharon , Numb. 14.1 , 2. Thus exact God is in keeping an account of our provocations , and that to good purpose ; For ,

God will produce the meanes to witnesse against us if we profit not thereby ; So , 1 King . 11.9 . God was angry with Solomon on because his heart was turned from the Lord God of Israel , 1 King 11.9 . which had appeared unto him twice , saith the Text ; So God will one day lay this to thy charge , I have spoken unto thee twice , yea , many times , of the same thing ; I have wrote four Evangelists , that out of the mouth of those four witnesses you might believe ; I have sent unto you such a Servant of mine , and such another , yet all to no purpose : There is not a Sermon that you have heard , not an Example that you have seen , not a Crosse that you have felt , not a Blessing that you have received ; but shall testifie against you for your unprofitablenesse . If a whole County shall come in against a man at the Assizes , you may well think that it will go hard with him .

Thirdly , The not profiting by the means , causeth God to deprive us of them , and take them from us , Isa , 5.3 , Isa. 5.3 . Amos 6.9 , 11. Rev. 2.5 . Jer , 7.12 . Amos 8. 9 , 11 , This God threatened to the Church of Ephesus , Rev. 2.5 . I will remove thy Candlestick from thee , and God made good his word . What God speaks , Jer. 7.12 . Go now to Shiloh , where I sett my name at the first , and see what I did to it for the wickedness of my People Israel ; So may I say , Go to those seven Churches of Asia , and tell me if their Candle be not out ; their Candlestick removed as God threatned ? And when this cometh to passe , Loe it will come to passe ( saith God , Ezek. 33.33 . ) then shall they know that a Prophet hath bin amongst them whom they disrespected . Ezek. 33.33 . When Guests begin to play with their meat , and blow over it ; the Master of the Feast bids take away , and calls for a Voyder : When Servants , having a Candle allowed then to light them to their Lodging , let it burn out in waste , sitting , sleeping , or chatting by the fire , the Master comes and snarcheth away their light , and leaves them to grope in the dark their way to bed . It was not for nothing that God would not that the staves should be plucked out of the Ark when it rested ; 1 King . 8.8 . though they were thrust in and hid , yet there they were to remain to let his People understand that if they did not walk worthy of that mercy , he could , yea would call for his Potters to remove it , 1 King . 8.2 .

Fourthly , The not-profiting by the means ▪ puts a man into a worse condition then if he never had enjoyed the means ( as was shewed you in the proof of the Doctrine , by Corazim , Bethsaida and Capernaum ) . It had bin better for such that they had bin Sodomites and Gomorrheans : And the time will come that such a one will wish , I would that I had bin a Sodomite or a Gomorrhean , rather then a Christian ; I would that I had bin an Indian a Pagan , a Turk , an Infidel , rather then an Englishman : Not that God shews lesse mercy to us then to them , but in regard of our despising so great mercy : It will be worse with us then with them , Heb. 2.2 , 3. Dan. 9.11 . 2 King . 1.19 . Mat. 33.32 . Heb. 2.2 , 3.

Fifthly , For this is a sin that hastens wrath , and encreaseth vengeance , Dan. 9.11 . It calls to Vengeance as the Captaine did to Elisha , 2 King . 1.19 . come down quickly . It fills up our measure the sooner , Math. 23.32 . The Old World was very sinful , but it filled not up the measure , till it despised Noha's warning ; nor was the measure of the Sodimotes filled , till they came to despi●e Lot . When once God's Prophets come to be scorned and derided , then the Vessel becomes full , it can hold no more . Then the wrath of the Lord arose ▪ up against His People , so that there was no remedy , 2 Chron. 36.15 , 16. 2 Chron. 36.15 , 16.

Sixthly , Nor is God ever so terrible or fierce against any in wrath , as against those who have had the best means , and obstinately despised them . The sinners in Sion shall be afraid , Isa. 33.14 . Isa. 33 14. they must expect devouring burning ; Tribulation and anguish upon every soul that doth evil upon the Jew first , and also upon the Gentile ; Rom. 2.9 . And how , on the Jew first ? not onely for order of time , Rom. 2.9 . but for greatnesse of punishment . Who can read that threatning without astonishment , Jer. 7.13 , — 13. Jer. 7.13 , — 17 and again , vers. 25. — 28. God sent his Servants , yea all his Servants to forewarn that People ; Vers . 25 they rose early , gave them warning time enough to prevent danger ; Vers . 28 but when they rejected and despised all Prophesies and Warnings , then followes that final and fearful sentence , vers. 29. The Lord hath rejected and forsaken them : Vers . 29 Them , whom ? Why the Generation of his wrath , There is unsupportable horror in wrath , but in the generation of his wrath it is infinitely aggravated ; As if they were a People upon whom God would exercise not some one act of his indignation , but multiply acts of his wrath on them , and that continually . It was a sad Complaint which in that respect the Church makes , Lament. 1.12 . never sorrow like unto Her sorrow . Oh! Lament. 1.12 . that it may never happen to this Church of England to make the like Complaint . After the clearest flash of lightening , followeth the terriblest clapp of thunder ; Me thinks if these things were thought seriously upon , and laid to heart , they could not but work a greater care in us then formerly ; to profit by the means of our good . But I forbear any further application of the point , give me onely leave to acquaint you with what the Oracle foretold of the City Nyna ; that it should never be won till the River became an enemy unto it Nyna . which afterwards came to passe ; for through aboundance of rain the River so encreased that it overthrew the Walls thereof . I wish that what that Oracle foretold of Nyna may not be verified in us , in respect of plenty of means enjoyed ; Plenty of means hath caused ( through our corruption ) a Deluge of Opinions , and that such an Inundation of Heresie and Schism , that ( it is to be feared ) if no sluce be made to let out and draw those waters , not onely the Citty , but the Kingdom will be ruined ; For if a Kingdom be devided against it self , How can it stand ? But of the Complaint enough : Come we now unto the sentence denounced against this Tree , for its barrennesse .

Cut it down , Why Cumbers it the ground ? Text.

Herein take notice , first , of the Severity of the sentence , Cut it down : Secondly , of the Equity thereof , Why Cumbers it the ground ?

Abscinde cam , Cut it down .

Could He not as easily have done it , as spoke it ? Yes , without question ; But ,

It is God's usual manner to speak before He strikes , to pronounce Judgment , before He Executes it : Doct. He doth premonish before He doth punish ; and warn before He wound .

He seldom comes to that quick dispatch , a word and a blow , but without a word to a blow , to an execution without warning , never .

At what instant I shall speak concerning a Nation ( saith God ) , and concerning a Kingdom to pluck up , and to pull down , Jer. 18.7 , 9. and to destroy it . Jer. 18.7 9. Now therefore go speak to the men of Judah , and to the Inhabitants of Jerusalem , saying , Vers . 11 Thus saith the Lord , &c. vers. 11. So then , God will speak unto a Nation , before He strik● tha● Nation ; and send His Servants to warn them , before He utterly destroy them . The Lord will roare from Zion before He teare , and utter His Voyce from Jerusalem that the Inhabitants may be afraid , Amos 1.2 , & 3 , 8. His roaring is the warning given , Amos 1.2 , & 3 , 8. before He come and seize upon the Prey ; He will be heard threatning , before he befelt in executing of His Judgments .

I might be large and long in the proof of this , and bring many Instances for the confirmation of the Point , I shall trouble you onely with a few .

Before God brought the flood on the Old World , He gave warning thereof , First , He acquainted Noah with his purpose , Gen. 6.13 , 14. Gen. 6.13 , 14. Heb. 11.7 . Heb. 11.7 . and by him he warned the World in the building of the Ark ; every blow that was given with Axe or Hammer in the making thereof , was a warning piece before the murtkering-piece was Discharged : His pains taken in the building of toat Ark to eschew wrath , condemned the security of the World which would not be warned .

The cry of Sodom and Gomorrah was very great , and their sins grievous ; yet God would not destroy them before warning given ; He sends Lot amongst them , who ( without doubt ) Preached daylie to them ; not onely by his regular and examplary life , but likewise by his perswasion to Repentance and Obedience : For that righteous man ( saith St. Peter ) dwelling amongst them , in seeing and hearing , 2 Per. 2.8 . vexed his righteous soul from Day to Day with their unlawful deeds , 2. Per. 2.8 . And the very night before their ru●ne , he admonished them ( as a Prophet ) ; and advised them , Gen. 19.14 . ( as a Father ) ; but both in vain , Gen. 19.14 .

Pharaoh and his People ( as unworthy as they were ) yet they must have warning by Moses and Aaron before the Land be Plagued , Exod. 6.29 . Exod. 6.29 . Ten several warnings they had , one after another , before they were utterly destroyed in the Red Sea .

In Corah's case , God seemed to be more quick , and to proceed a pace towards execution , the Earth opened Her mouth and swallowed them up quick , Numb. 16.31 , 32. ( saith the Text , Numb. 16.31 , 32. ) But God began not there ; He first opened his mouth , and Moses and Aaron theirs , and the Elders theirs ; They had a Reprieve ; Numb. 16.5 , 14 , 20 , 24 , 25 , 32. and after another Summons before Execution , ( which followed upon their contumacy ) , Numb. 16.5 , 14 , 20.24.25 , 32.

Ninevie shall be sent unto , and have warning given them before their overthrow , yet forty Dayes and Ninevie shall be destroyed , Jon. 3.4 , & 4 , 10. And other Heathen Nations shall have all of them their warning , as Babylon , and Moab , and AEgypt , Jon. 3.4 , & 4 , 10. Isa. 13.1 , & 15 , 1 , & 17 , 1 , & 19 , 1 , & 21 , 1 , 11 , 13 , & 23 , 1 , & 30 6. 2 King . 17.6 . and Damascus , and Ammon , and Edom ; all must hear of their burthen before it come , Isaiah is sent to them with it , as we read , Isa. 13.1 , & 15 , 1 , & 17 , 1 , & 17 , 1 , & 19 , 1 , & 21 , 1 , 11 , 13 , & 23 , 1 , & 30 , 6.

As for Israel and Judah , how often were they premonished of that Captivity , which afterwards befell them under the Assyrians ? 2 King . 17.6 . God had testified against them long before by all his Prophets , and by all the Seers , as by Ahijah , Jehu Eliah , Michaja , El●sha , Obadiah , Hosea , Amos , Joel , &c. by all these he foretold them what should befall them , albeit they would take no warning , 2 King . 17.14 , 15 , 16. 2 King . 17.14 , 15 , 16. And , before the Captivity of Judah , and destruction of Jerusalem by the Babylonians , they were forewarned of it by Isaiah Jeremiah Ezekiel , Micha , Zephanie , for the space of threescore years to gether , even unto the very day that they were taken Captive , abeit they would not hearken , nor receive correction , Zeph. 2.3 , 5. Zach. 7.12 . nor draw near unto the Lord , Zeph. 2.3 , 5. Zachar. 7.12 .

And before the last and utter subversion of the Jewish Nation how many warnings were given them ? John Baptist tells them that the Axe was now laid to the very Root of the Tree , Mat. 3.10 . So as utterly to destroy them , Mat. 3.10 . and cut them off from being a People : Our Saviour himself ( even with tears in his eyes ) tells them what would betide them , Luke 19.42 . Luke 19.42 . Mat. 22.37 , & 24 , 2 , 15 , — 36. In plain terms , He acquaints them with the manner of their destruction , and the grievousnesse of it : So , Math. 23.37 . & 24 , 2 , 15 , — 26. Behold , ( saith Christ ) I have told you before , that being forewarned you may before-armed and prepared .

It was a Law established in Israel , Reas. that when they came unto a City to fight against it , they should first proclaim peace unto it , and if they made answer of Peace , and opened their Gates ▪ then all those that were found in that City , should become Tributaries unto Israel , and serve them ; but if in Case they would make no Peace , then they should all be put to the Sword , Deut. 20.10 . &c. and none of the men be spared , Deut. 20.10 , 11 , 12 , 13. which Law is approved of by the very Heathen , and hath bin put in practise by most Nations : When Alexander besiged any City , he would send his Herald to it with a burning Torch , and caused it to be proclaimed in that City , that if any man would repaire and submit himselt unto him within the Compasse of time , that the Torch continuing burning he should be spared , and find mercy ; otherwise , nothing but Fire and Sword was to be expected . The like we read of Tamerlane the warlike Scythian , when he came against any place , he first displayed a white Flagg , in token of mercy , if they accepted it , the second day a red Flagg , threatening blood ; the third day he caused a black Flagg to be hung forth , the Ensigne of Death ; intimating unto them that now there was no mercy to be expected . Turk . Hist . p. 344. And the Turks at this day are of opinion that God would not prosper them in their assaults , except they first make some offer of Peace unto their enemies ( how unreasonable soever , it matters not ) : so they did at the last fatal siege of Constantinople . Now the Lord by this his practise doth give us to understand how well be approves of the Law which he had given to Israel , and that he who is the God of Nature , is not willing that the Course of Nature should be perverted .

More particulary God doth this , First , for his chosen People's sake , that they being warned , may not be taken unprepared , but that their Faith and Obedience might be manifested in their believing and fearing of the Lord , and the tokens of his wrath , Heb. 11.7 . Heb. 11.7 . and that by their prayers and humiliations they might turn away God's wrath , from a Nation ( if it be possible ) ( as Moses did many times from Israel ) . Or , if not so , yet that they themselves may find rest in the day of trouble , Hab. 3.16 . Hab. 3.16 .

Secondly , In regard of the wicked , that if it be possible they may be brought to Repentance , and amendment of Life ; and by his warnings fly from the wrath to come ( as John the Baptist intimates to the Scribes and Pharisees ( that generation of Vipers ) , Math. 3.7 . But if in case they will take no warning , Math. 3.7 . then that the mouth of wickednesse may be stopped , and sinners left without excuse ; who are apt enough to say , Had we known or had warning of the danger , Psal. 51.4 . we would have prevented it . Solomon thus stopped the mouth of Shimei , Did not I protest unto thee , saying , Know for a certain that in the day that thou goest out , 2 King . 2.42 . and walkest abroad any whither , that thou shalt surely dye ? Why hast thou not kept the Commandment that I charged thee ? And so will God one day stop the mouths of all obdurate and impenitent Sinners , when they fall into the pit of destruction . Did not I warn you of this , long since ? Did not I protest unto you , that if you willfully persisted in your disobedience , you should be destroyed ? wherefore thy destruction is from thy self , thy blood be upon thine own head .

Use 1 Behold therefore , and admire as the severity of God in this Sentence , Cut it down , ( of which anon ) ; Rom. 11.22 . so the goodnesse of God in foretelling of it , that it may be prevented . His warnings are not set like lime-twiggs to catch us ; but they are intended , as Jonathans arrowes were to David , for the preventing of future mischief . An enemy that seeks our ruine , keeps close his intentions , and is glad to take us at any advantage , and will steal upon us before we be aware ( as the Pocher doth upon the Hare , whilst she sits upon her form , and then knocks her on the head ) ; Sathan never barks before he bites , never tells before he tempts ; because he desires and endeavours the ruine of mankind : So it is with his Servants ; Thus dealt Absolon with his Brother Ammon , he spake neither good nor bad unto him , 2 Sam. 13.22.28 . but waited for an opportunity to slay him unawares , 2 Sam. 13.22 , 28. And the King of Syria was offended that his secret Plots against the King of Israel , were discovered unto him , whom he desired suddenly to surprize , 2 King . 6.8 . 2 King . 6.8 . And such was the project of Sanballat and Tobiah with other enemies of the Church , they shall not know , neither see ( say they ) till we come in the midst amongst them , and slay them , Neh. 4.11 . God proceeds not thus with us , Neh. 4.11 . His Battails are alwayes with the noyse of Drum and Trumpet , He reveals his intentions to cut down and destroy , that he may not destroy ; He warns before he strikes , that we may by taking warning prevent the blow , and not be stricken by him . The Cannon first kills , and after that makes the Report ; But the Cl●p of Thunder comes not before a flash of Lightning ; the Lightening first invades the sense , albeit the Thunder first breaks the Clouds , and makes way for it .

This indeed God need not do . The curse denounced against all transgressors of his righteous Law is warning enough ; but yet , that he may declare unto us the riches of his mercy , how slow he is to warth , Psal. 103. and ready to forgive , he doth this . The Father of mercies , God is often called in Scripture , because mercy naturally proceeds from him ; but we find him not styled the Father of Revenge , Bernard . Lament. 2.23 . Isa. 28.21 . because that is unwillingly inflicted ; So saith Jeremiah , He doth not afflict us willingly , nor grieve the Children of men ; shewing-Mercy is his proper work . Judgment is his strange work , Isa. 28.21 . Therefore when he comes in a way of Judgment against a People , he is said to come forth out of his place , Mich. 1.3 . then he is in the place that he delights in , Mich. 1.3 . Mich. 7.18 . when he sits upon his mercy Seat , Mich. 7.18 .

Some threaten what they will do , and indeed would do it had they Power ; but this is all they can do , to threaten that they will do it , 1 King . 19.2 . 2 King . 18. as did Jezabel , 1 King . 19.2 . and Rabshekah , 2 King . 18. But it is otherwise with God , he hath Vengeance in store ; the sword is alwayes girded on his thigh ; Albeit it be not alwayes drawen , yet it is not rivetted in ; His hand can take hold of it and draw it forth , and then he will render vengeance on his enemies , Psal. 45.3 . Deut. 32.41 , 42. and his sword shall devour flesh , Deut. 32.41 , 42. But before it doth so , he will whet it , and make it glitter , ( as Moses there speaks , ) we may hear him whetting of that Sword , and see the glittering of it , before he smite with it ; Nor doth he proceed so far , but in case that a People or Nation turn not from their evil wayes upon former warnings . If he turn not , he will whet his Sword ▪ saith David , Psal. 7.12 . Psal. 7.12 . Yea , he hath bent his how , and made it ready , he hath also prepared for him the Instruments of Death : The Bow shall be used before the Sword ; other Judgments sent before the Sword be put in Commission to devour flesh . Indeed an Arrow when it is let flye out of the Bow , comes so swiftly as that it is hardly discernable ; ( except we discern it at the first loosing and watch it all the while ) but the bending of the bow doth not hurt us ; it onely forewarns us of the Arrow that is ready in the Quiver to be taken out and put into the Bow , to be let flye upon us for our sins , which are the white that we our selves have set up ; no sooner do we take that down , but God unbends his Bow , and puts his Arrows again into his Quiver . I will blesse the Lord ( said David ) , who hath given me Counsel ; so may we say , Psal. 16.7 . I will blesse God who hath given me warning : It is a great mercy , and deserves all thankfull acknowledgment , and is as much as our lives are worth , had we the grace to make use of these warnings .

Use 2 But may it not be truly said of us in this sinful Land , as Solomon speaks of evil men , they unders●and not Judgment . God hath plyed us with warnings ; but what was said of Ephraim , Prov. 28.5 . may be said of England , It hath a silly heart , Hos. 7.11 . And the same Arguments that are brought to prove the one , Hos. 7.11 . may confirme the other : Strangers have devoured his strength , and he knoweth it not ; yea , gray haires are here and there upon him , Vers . 9 yet he knows it not , vers. 9. their strength failed them ; the Prognostick signes of their approaching end was upon them , yet they were dull and stupid ; they knew it not , they knew it not , their fault is redoubled . They knew it not , for that they would not know , although they might , for it was easie enough to be seen and known , had they not bin like a silly Dove without heart .

Never had any Nation more visible signes of approaching Vengeance then our English Nation ; nor was there ever any Nation that made lesse use of them then this Nation hath done . Vengeance was wrote on the wall before Belshazzar , Dan. 5.5 . but it was in an unknown Language , he could not read it ; so are God's notifications and premonitions of his anger and hot displeasure against us written upon the walls of our Pallaces , but they are as an unknown Language unto us ; we will not read them so , as to understand the meaning .

The Jews famous Antiquary ( Josephus ) tells us of seven several portentous prodigies , Joseph . de Bello Ind. l. 7. c. 12. whereby God warned Jerusalem of Her ruine a little before the destruction of it by Vespasian ; Give me leave to acquaint you , or ( rather ) put you in mind of seven several wayes , whereby God hath given us warning of what hath befallen us , ( and yet continues warning us of heavier Judgments that will certainly befal us , if our timely Repentance prevent not . )

First , He hath warned us by the mouths of his Ministers , whom he hath sent abroad into all parts of the Kingdome , with his Subpoena's to summon us in ; They have told us of our danger ( both in Pulpit and Presse , ) and cryed out with that Jesus the Son of Ananus ( of whom Josephus speaks , ) who four years before the Romans came against Jerusalem , went up and down the City , and especially in the Temple , crying Wo , Wo , Wo , to Jerusalem . They foretold us of what we have ( in part ) felt , and yet continue crying , One Wo is past , and two Woes more are yet to come . Indeed , they have not that Prophetical Spirit which the Servants of God in old time had , ( for to them it was many times revealed what People should be punished ; what kind of Judgment should be inflicted ; and at what time upon a People ( saith Luther ) : Luther Praesat . in Hos. Proph. yet they wisely comparing things present with things past ; and diligently observing what sins those are which usually provoke God to smite with Sword , Famine , and Pestilence , &c. conclude , not onely in general that some heavy Plague will befal the Nation , but ( in all probability ) such or such a Plague as the Sword , Famine , or Pestilence ; forasmuch as those sins are most rise in the Nation , which is usually punished with those particular Judgments .

The sins that bring the Sword upon a Nation are these , Ignorance of God and his wayes , Jer. 4.19 , 20 , 21 , 22. Jer. 14.13 , 17. 2 Chron. 36 , 15 , 16 , 17. Jer. 9.23 . — 17. Jer. 34 18. Jer , 15 , 1 , 2 , 6. Isa 3.16 , 25. Lev. 26.26 , — 36. Jer. 4.19 , 20 , 21 , 22. Prophesying lyes in the name of God and entertaining them , Jer. 14.13 , 17. mocking and misusing the Messengers of God , and despising the Word that is brought us unto by them , 2 Chron. 36.15 , 16 , 17. Idolatry , Jer. 9.13 , — 17 , & 16 , 4 , 11 , 12. Breach of Covenant , Jer. 34.18 . Back-sliding and forsaking of God , Jer. 15.1 , 2 , 6. Pride and haughtinesse , Isa. 3.16 , 25. Incorrigiblenesse under God's Judgments , Levi● . 26.26 , — 36. These amongst other sins ( whereof we are deeply guilty ) and are threatned to be punished with the Sword , ( in a peculiar manner ) , did cause them to conclude that the Sword would be the Judgment that would fall upon us , which we have found true , and them therein to be true Prophets : And now perceiving no reformation to follow this heavy Judgment that hath befaln us , but still those sins remain amongst us , which the Sword was sent to punish ; and that other sins appear , which the Sword hath brought with it that were not before ( so rife ) amongst us , they must needs conclude that some heavier Judgment will betide us ; ( for it is nor God's way to suffer himself to be overmastered otherwise than by earnest prayer and serious humiliation ) : He is just and will over come in Judgment .

Warnings of this kind , we have leightly set by : when we have told you what would follow your-sinnful courses , we have seemed to you to mock , and to be in jest , ( as Lot seemed unto his Sons in Law to do ) ; And you have bin ready to say to us , as that fantastical Musitian said unto his Neighbours , ( who told him that his House was on fire but he was so transported with his Raptures , as that he returned no other answer but this ) , Either hold your tongues or sing in tune . When we give you warning as God hath strictly commanded us to do , Ezek. 3.17 . Ezek 3.17 . and tell you that God's wrath is kindled against you , and will break forth to your undoing , if it be not quenched , you are apt to imagine that we know not what we say , and because those Judgments threatned do not presently befall you , you are ready to conceive that we have but deluded and affrighted you with needless fears .

It was thus with the ten Tribes , as we read , Jer. 23.33 . God sent his Prophets to them to forewarn them of those Judgments which afterwards befel them ; Jer. 23.33 , — 40. Ealightned and Explained . whose predictions and prophesies , and denunciations were usually termed Burthens , and because these Judgments denounced did not presently fall upon them , they began to scoff and mock the Prophets when they came unto them , and to say in scorn ; Now , Prophet , What is the burden of the Lord , what is the burden you now bring ? Say unto them ( saith the Lord ) , This is the burden of the Lord , I will even forsake you , that is , I will urterly cast you off , and that you shall find to be burden enough . Would you have yet more weight upon you ? why then , ( as it is elegantly and emphatically added , vers. 36. ) every man's word shall be his burthen , that is , that which he saith , shall be that which shall be laid to his charge , his scorning , his idle questioning of the Prophet , What burden now ? What Sword ? What Famine ? What Pestilence ? Is not all Quiet , all at Peace , all well with us , for all your crying ( out of tune , out of season ) Wo , Wo ? Well ( saith God ) your mocking and deriding of those denunciations and forewarnings in the mouths of my Prophets shall be your burthen , and aggravate those Judgments that shall befall you , and seeing you say this word , the burden of the Lord I have sent unto you my Prophets , and charged them , saying , you shall not say any more unto them The burden of the Lord , vers. 38. that is , they shall not bestow any more such care upon you , as to tell you that the Lord threatens you ; And this is a heavier burden then the former . Gods presence in anger , His frowning and threatning , yea , smiting and punishing is heavy , but God's absence and dereliction is a farr heavier burden , for mark what follows , vers. 39. Therefore Behold I even I will utterly forget you , and I will forsake you and that City that I gave you and your Fathers , and cast you out of my presence ; and I will bring an everlasting reproach upon you , and a perpetual shame which shall not be forgotten . Now the Lord look in mercy upon us , and forgive us this sin in despising these warnings which he hath given us , and doth daylie yet give us by the mouths of his faithful Ministers .

Secondly , He hath warned us by himself more immediately by wonders from Heaven , Joel 2.30 . Blood and Fire and Pillars of Smoak ; strange and fiery impressions in the Aire , our eyes have seen ; Sometimes the Heavens have seemed to be of a light fire , and to burn over our heads ; Brin●●●y his third part of the true watch . c. 3. p. 16. Sometimes hath appeared ( as it were ) a fiery Tent spread directly over us , with Pillars of horrible darknesse , Pillars of fire , and Pillars of Blood : Sundry prodigious Comets , and blazing Starrs have appeared , ( of which , albeit some natural reason may be rendered , yet being extraordinary they do warn us of God's anger , Anno. 1618. 1652. and threaten Judgment . ) By terrible Thunder and Lightning , the most High hath uttered his Voyce , and that a Mighty Voyce beating down , and consuming therewith not onely many Houses and Villages , Psal. 18.14 , 29 , 3. but some of his own Houses and Temples , wherein his name is called upon , and even then whilst People have presented themselves before him to serve him , and call upon his name ; as if he would warn us to approach his presence with more reverence and fear . And how often hath he made our Heavens as Brasse in withholding the Clouds from watering the Earth , so that the grasse withered , and the fruits were parched by reason of extream heat and drought ? Serr . Fren. Hist . l. 1. p. 521. In the French History we read of a year which the French termed the year of Rosted Vines : Such years we have had , which might be styled years of parched corne .

Thirdly , As God hath given us warning from Heaven above , so from the Earth beneath , as by the quaking and shaking of it ; Acts 2.29 . which however Philosophy imputes to the Aire shut up in the bowels of the Earth , yet we are taught to look higher , and apprehend it as a manifest signe of God's fierce wrath and anger , Prov. 18.7 , 8 , 9. Zach. 14.15 . Psal. 18.7 , 8 , 9. Zach. 14.15 . Warnings of this nature , England hath had many ; In the year 1579 our Chronicles make mention of such an Earth-quake here in England , as that it tolled the great Bell at Westminister , and threw down a piece of Dover Castle , and a part of Sutton Church in Kent : In the year 1601 there was another great Earth-quake that made St. Maries Bell in Cambridge to toll . And in the year 1626 March 27 , there was another felt in some places very terrible . The like hath bin in some other places of latter years ( as hath bin credibly reported ) . This quaking and shaking of the Earth , is to awaken and shake the Inhabitants thereof out of their security ( if it be possible ) ; and doth commonly precede , and go before the alteration of Religion ( as hath bin by some observed ) . Tops on Joel . p. 253. Add hereunto the strange sinking of the ground in the year 1657 at Bickly in Cheshire , ( as not being able to bear the load of sin that is committed upon it ) ; And the monstrous births that have bin brought forth of late years , both of Man and Beast ; as warnings to repent of our monstrous sins . Luke 21.25 . Distresse of Nations on Earth with perplexity , is made a prodigious signe of God's anger , and of approaching vengeance by our Saviour , Luke 21.25 . And who can say that this Nation hath not bin thus warned ?

Fourthly , As we have had extraordinary warnings from Heaven above , and from the Earth beneath ; So from the waters under the Earth . The Sea roaring and swelling after an unwonted manner , ( as if that signe were fulfilled , ( likewise , ) which our Saviour makes mention of in the former Text that we quoted , Luke 21.25 . ) The Inundations and breaking in of that unruly Creature into the firme Land , See the Reports of Englands floods . Anno. 1607. in divers parts of this Realm , to the overthrowing and breaking down of whole Towns and Villages , ( to the number of 26 Parishes in one Shire . ) The unwonted flux and reflux of it ; The doubling of the Tides in the River of Thames ( a thing not ordinary ) yet twice or thrice happening within these few years . And not long before these bloody Warrs began , and within a while after that Comet which appeared 1618 , there was a Book found in a Pike's belly , which was brought to the University of Cambridge , ( a little before the Commencement ) ; The fish being taken and opened , John Frith's Preparation to the Crosse was in the maw of it ; This we find related by a Reverend Divine , and one of great Note , Jer. Dyke his Serm. preached before the House of Parliament Ap. 5. 1628. p. 22. Trop . in Math. 17. Vers. 27. Mich. 6.9 . and that to the Commons House of Parliament , in a Sermon that he Preached before them at a publique Fast ; And his Observation upon it is , That such a Book should in such a manner , and to such a place , and at such a time be sent , ( when by reason of Peoples confluence out of all parts , notice might be given to all places of the Land ) , can be construed for no lesse then a divine warning , and to have this Voyce with it , England prepare for the Crosse . And what may we think of the coming up of that fish of an extraordinary biggness ( almost to the City of London , ) there taken and killed this year 1658. Surely the sending of this fish so near the City , hath a voyce to the City ; The Lord give us wise hearts to hear it , and understand the meaning .

Fiftly , Our home-bred divisions and distractions , civil Rents and garboyles ; factions and fractions in Church and State ; are no other then warnings of God's heavy displeasure : Lament. 4.16 . 1 King . 12. The anger of the Lord hath divided them ( saith Jeremiah , Lament. 4.16 ) . In Rehoboams Reign division amongst Councellours , caused the rending of the Tribes ( ten from two , ) and that rending ruined all . So whilst Israel was hot against Judah , and Judah against Israel , the King of Syria came and smote both ; whilst the Frogg and the Mouse are fighting for the prey , the greedy Kite devours both it and them .

In the Church who sees not , and seeing laments not ( unlesse they be such as cry , Raze it , raze it , even to the ground ) . The difference in Judgment and Opinion that is amongst us , which is carryed with such heat , that ( like brinish lights ) we spit fire in the faces of one another , and so ( it may be feared ) will continue , till we be extinct and go out in a stinch and smoak . In short , not a City , not a Town of note , not a Village , scarce a Family ( if any whitt numerous ) that is not divided ; the Husband against the Wife , the Wife against the Husband ; Father against Child , and Child again●● Father , &c. and can we look upon these divisions without great thought of heart ? doth is not cry aloud in our cars that a Kingdome a Church , a Family , divided against it self cannot stand ? Division is a thick black Cloud that threatens ●estruction ; what is divisible is corruptible , Omne Divisible est corruptibile . is a dictate in Nature ; And Religion teacheth that the Daughter of Division is desolation , ( saith Nazianzene ) and holds true in all States and Societies whatsoever .

Sixthly ; Innovation , alteration , and change of a good Government for a worse ; either in Church or State , Isa. 3.1 . — 9. Explained . Vers. 2.3 . is a Testimony of God's heavy displeasure ; So we read , Isa. 3.1 , — 9. I will take away from Jerusalem the stay and the staff ; an● what he means there by stay and staff he shews , vers. 2.3 . The m●ghty man , and the man of War , the Judge and the Prophet , and the Prudent , and the Antient , &c. ( such as are as stakes in the hedge , and keep it from reeling ; ) and shall substitute in their room , Children and Babes to Rule , as you have it , vers. 4. that is , Vers . 4 such as are inept and unexperienced for Government ; Then followes ( as the effect of this ) Oppression and Sedition , one neighbour shall oppress another , every one his Brother , the Child shall behave himself proudly-against the Antient , and the Babe against the Hunourable , Vers . 5 vers 5. no respect shall be had of mens callings and conditions ; every one shall seek to have Magistrates after their own hearts , and not after God's , and choose to themselves Governours when they best fancy , thinking thereby to repair their ruins , and have their Liberties restored , Vers . 6 vers. 6. the turbulencies and discontentments of the People shall be such , as that none shall be found either fit or willing to take upon them the administration of the Kingdome , and the Government of so head-strong and seditions a people , vers. 7. when it is thus with a Nation ( and Oh that it were not so with ours ! Vers . 7 ) then this presageth the fall of that People , and their ruine is at hand ; Vers . 8 ( as you have it , vers. 8. ) Jerusalem is ruin'd , and Judah is fallen , because their tongues and their doings are against the Lord to provoke the eyes of his glory .

I may not say that it is thus with us , but this I may say ; Our present condition is as like it as if it were the same : God hath taken from us our chief staff and stayes , our principal Go●ernours , gravest Judges , wisest Counsellours , ablest Divines , ( and that within these few years , ) a sad presage that some great evil will befall us , Isa. 57.1 . Isa. 57.1 . God seldome beheads a State , but it is for Treason ; The Heart Plotts it , the Hand Acts it , but it is the Head that payes for it . How weary were we growen of a good Monarchical Government , under which we prospered , and flourished for many years , ( which indeed is the best forme of Government under Heaven ) . You weary ( said Themistocles to the Athenians ) of receiving so many Benefits by one man ? Indeed we were weary , and longed for a change ; we had it , and were as soon weary of that we longed for , as Ammon was of his Sister Thamar , after he had enjoyed his longing ( or lusting rather ) . And now as Sampson did by the jaw bone of the Asse ; Judg. 15.17 , 19. which he flung away after he had slain therewith many of the Philistins , ( he being a thirst and ready to dye for want of water , upon Gods command returns to his jaw-bone again , and thence hath water to refresh him ) we are returned to that Government which we despised , from which , if ever we look for comfortable refreshment , we must find it ; and yet still we are a discontented people , nothing will please us ; and who can but look upon this as an evident token of God's heavy wrath and displeasure against us ? When Bees make a great humming noyse , it is likely they will forsake their Hives , and are about to take their flight .

Seventhly and Lastly , God hath warned us by many lesser and lighter Judgments that have befallen us , 1 Sam. 20.20 . which are like to the lighting of Jonathan's arrows one beyond the other , and call upon us to provide with all speed for our own safety . God dealeth with man herein after the manner of men , he usually taketh a distress by gentle and fatherly corrections , before he takes out an Execution by greater Judgments . God was unto Ephraim as a moth in the Garment , and unto the House of Judah as a worme in the Tree , ( which caused rottennesse : ) before he was to Ephraim as a Lyon , Hos. 5.12.14 . Explained . and as a young Lyon to the House of Judah , to teare and go away with the prey , Hos. 5.12 , 14. The moth in the Garment ; and the worme in the Timber are but small Creatures , yet lingeringly , and by degrees they consume and eat ; the moth by eating now one thread , and then another in the Garment , prepares it ( with much ease ) to be rend and torn in pieces ; and the worme in the Tree soon eats out the heart , it causeth it to rot , and prepares it to the fire : God by smaller and lesser Judgments would be as a moth and a worme to that people ; but when Ephraim shall see his sickness , and Judah his wound , that is , when they shall perceive the weaknesse of their Kingdom and decay of their State , if they make not the right use thereof , in repenting and returning to the Lord , but will trust to their own Councels , and put their trust in their own Confederacies , and go to Assyria , or King Jareb for succour ; I will then be ( saith God ) to Ephraim as a Lyon , and as a young Lyon to the House of Judah , I will tear and go away , I will take away , and none shall rescue ; he will be terrible in his future Judgments , for making no better use of the former . And Amos to the same purpose , Amos 4.6 , — 12. Explained . Cap. 4.6 . I have given you cleanness of teeth in all your Cities , and want of bread in all your Places , yet you have not returned unto me saith the Lord : that is , I have endeavoured to reclaime you by afflictions , and therefore have sent want and scarcity amongst you ; yet that did not amend you , then I added to your hunger , thirst : I have withholden the rain from you , — so that two or three Cities wandered unto one City to drink water , but they were not satisfied , but yet you have not returned to me saith the Lord , vers. 7.8 . Then I smot you with blasting and mildew , your Gardens , and your Vineyards , and your Figg-Trees , and your Olive Trees did the Palmer worm devour . I punished you in all these things wherein you took any delight , and might any way refresh you , under that calamity which I layd upon you ; and yet you have not returned unto me saith the Lord , vers. 9. I have sent among you the Pestilence , after the manner of Aegygpt ; a very noysome and deadly Pestilence , such a one as I plagued the Land of Aegypt withall , ver. 10. this was a soarer Judgment then the former , yet they returned not to the Lord : God proceeds yet higher ; I have overthrown some of you as God overthrew Sodom and Gomorrah , that is , by the fire of the Assyrians , as Sodome and Gomorrah were destoyed by fire from Heaven ; and those of them of Samaria that were left out of the common destruction , were but as a brand snatcht out of the fire , miserably burnt and scorched ; yet you returned not unto me saith the Lord , vers. 11. All this doing no good , therefore this will I do unto thee O Israel , vers. 12. that is , I am resolved to do this , that I have foreto●d by my Prophets ; I will take you away with hooks , and your Posterity with fishhooks , ( as it was said before , vers. 2. ) I will execute upon thee the severest of all my Vengean●es , and by the Assyrian snarch you out of your own Country , as the fish is caught up out of the water by the hock of the Angler : And thus God proceeded by degrees from the lesse to the greater , with the ten Tribes , by one Judgment warning them of another .

And such warnings have we had from time to time ; easier afflictions were bittered amongst us , before extreamity of mischief seised on us : The moth and the Timber-worme were many years at work , before the Lyon roared and the young Lyon seised upon the prey . This Nation hath bin moth-eaten for divers years , Trading hath much decayed , ( whereof great complaint hath bin a long time made ) illegal Taxes and Impositions we have groaned under ; Monopolists and corrupt Officers , ( like moths and timber-worms ) have eaten into our estates , &c. yet all this did us no good : God hath smote this Nation with scarcity and famine within these few years ( albeit in a moderate way ) : It hath not bin like the scarcity that was in Aegypt , he hath seemed onely to pick those teeth that were furred and sowled with excesse : 2 King . 6.25 . we have not yet seen with our eyes an Asses head sold for 80 pieces of silver , and a Cab of Dovesdung for 20 peices ; nor have we heard of any Mother amongst us that hath rewomb'd and reintomb'd , the fruit of her body for want of sood ; yet famine and scarcity hath ●odd up and down this Kingdom upon her black Horse with a paire of Ballances in her hand , Revel. 6.5 . sometimes clad in a roab of immoderate rain and showers , drowning our Lands provision ; sometimes bearing on her shoulders Heavens of Brasse , and treading under her feet the Earth of Iron : sometimes attended with Catterpillars innumerable , and other such like Creatures to eat up , and devour , the fruit that the Earth brought forth for our sustenance ; so that we have sowed much , Rev. 6.6 . Ealightened and brought forth little , we have seen a measure of wheate for a penny , and three measures of barley for a penny , Rev. 6.6 . The penny was the Labourers hire allowed for his dayes work , Math. 20.9 . Math. 20.9 . and was as much as our twelve pence ( as some think , ) others conceive it to be lesse ; And the measure was so much as was allowed for a Servant every day for his maintenance : now it must needs go very hard with the poor Labourer , when , having wife and Children to maintain , the wages of his dayes labour would do no more then provide Bread for his own mouth ; when he shall rise early to eat the Bread of carefulnesse , and yet at night , upon his returne from his soar labour , Stow Chro. of Eng. in the 5. year of the Conquer. 1069. & Hen. 3.18.1234 . Edw. 2.9.1316 . Hen. 6.18.1440 . Hen. 8.18.1527 . Rev. 6.8 . Deut. 32.22 , 23. Num. 16.46 . 2 Sam. 24.1 1. Psal. 78.50 Gen. 41.48 , 56. Ruth 1.1 . Ps. 91.5 , 6. B. B. Hall his Sermon of thanksgiving on Ps. 68.19 , 20. have Bread to care for : Of such a scarcety we have larely tasted ; ye● , and somewhat wor●e then so : ( a●beit the extremi●y of Famine , which our Chronicles mention England hath been afflicted withal , we have not lately tasted , albeit we have deserved it ; ) God hath been very moderate therein , as if he had given that charge unto Famine , The Wine and the Oyl hurt thou not : And yet we have not returned unto God .

We being nothing bettered by this scourge ; Pestilence hath issued forth upon his Pale horse , killing with sicknesses and death , thousands and ten thousands in the streets : A Judgment that alwaies manifests God's wrath and heavy indignation against a people , as appears , Deut. 32.22 , 23. Numb. 16.46 . 2 Sam. 24. 1. Psal. 78.50 . Store-houses may serve against Famine , Gen. 41.48 , 56. or another Country may preserve us from it , Ruth 1.1 . But in this contagion of the Pestilence , at home our houses stifle us ; abroad , the aire infects us : it flyeth by night and killeth at noon day , Psal. 91.5 , 6. It leaves the very streets of our Cities empty : Therefore ( as the learned have well observed ) tha● from that word in the Hebrew , which signifies the Plague , is derived another which signifies a Desert , for that usually where it comes , it turns the most populous City into a Desert ; what slaughter ? what lamentation ? what horrour was there in the Mother-City of this Kingdome the last morrality ( not so long since but yet fresh in many of our memories ) ? More then twenty thousand Families ( sayth my reverend Authour ) ran from their houses , as if they had been on fire over their heads , and sought shelter in Zoar , and the mountaines : Then was there a voyce heard in Rama , lamentation and weeping , and great mourning ; Mat. 3.18 . the Wise wringing her hand ; the distracted Mother falling into a swound , whilst she kist the insensible cold lips of her breathlesse Infant ; poor desolate Orphans , mourning the untimely losse of their Pa●e●ts : In one place Bells heavily tolling , and ringing out in another ; nothing in a manner to be heard but groaning , and crying , and dying , and burying ; and instead of the Tradesman asking you , What do you lack ? The Vespillo calls , Who is here dead ? I shall need to say no more of this Subject , both City , and Country , know what kind of Judgment it is : They have marble bosomes that will not be shaken with these terrours , and yet it must be said of England , as well as of Israel and Judah , For all this we returned not unto the Lord .

And now the Lord hath lately sent forth another Pursivant , upon his redhorse , Rev. 6.4 . ( and he unbrideled ) and hath given power to him to take peace from the earth and that they should kill one another : & there hath been given to him a great sword : And the Sword is the most deadly Arrow in all God's Quiver ; Exek . 5.16 more terrible it is then either Famine , or Pestilence ; It is as the last billow or wave ; when it comes , it overwhelmes all . There may be some help by Physick against the Plague ; by Plenty against Famine ; by neither against the Sword : Look what sorrowes are in both the former , usually attends this one ; nor is either of the former , so great a devourer of humane flesh , 2 Sam. 24.15 . 2 Chr. 13.17 . as the sword is : Seventy thousand men , the Pestilence did devour in three daies space , 2 Sam. 24.15 . but the Sword devoured five hundred thousand chosen men in one day , 2 Chron , 13.17 . No Famine so great , nor pestilence so contagious ; but some escape : But the Sword is so greedy , that ( if God restrain it not ) it will suffer not one to escape alive , as we read 2 Chron. 20.24 . 2 Chr. 20.24 . Isa. 34.5 , 6 Explained . When God sends this messenger abroad God is highly displeased indeed . Read Isa. 34.5 , 6 , 7. My Sword shall be bathed in Heaven , it shall come down upon the people of my curse to Judgment ; that is , my Judgment decreed in heaven shall be fearfully execured , upon my known and professed enemies , whom I have accursed to an eternall condemnation ; ye● , it shall be filled and made drunk with blood ; their land shall be so soaked with it , as that the dust of it shall be made fat with fatnesse : A Slaughter , that si●ll be like an universal Sacrifice , the matter of which Sacrifice shall be , not onely Lambs and Goats , which have no power to resist , but the Unicorns and Bulls , the most Great and Potent Person●ges , they shall be exposed to this bloody Oblation ; so that the whole land shall be drenched in blood . This is an extraordinary warning of Vastation and Raine , if it be not prevented ; Ezek. 14.17 . Isa. 9.18 , 19 , 20. but especially if it be civill and intestine ( the worst of warrs ) . Intestine it is truly termed , for that it is , as a burning in the bowels and intrals ; and Civill as unaptly , for of all warrs they are most unnaturall and uncivill : here the Father fights against the Child , and the Child against the Father ; Brother against Brother , and one Friend against another . We read in History , that when the Civill warrs were betwixt the Romans themselves in the daies of Vitellius , ( some being for him , others for Vespasian ) that when the women brought the Vitellians victuals by night into the Camp , they not onely refreshed themselvs , but their adversaries , with meat and drink , and each man would call upon his adversary by name , in a very friendly manner , and say Accipemi Commilito , ede , &c. Come my fellow-Souldier , Dio. in vit . Vitel. ear , I do not onely offer thee my Sword , but bread ; take again , and drink , that whither thou slay me , or I thee , we may dye the easier , &c. Thus they greeted over night , and the next day dispatched each the other ; They gave wounds , and took wounds ( saith the Historian ) ; they slew , and were slain : No warrs so unfriendly , friendly , as these are .

Nor is there any warr so cruell as warr of this nature ; the hatred of Brethren is most bitter when they fall out . A Brother offended is harder to win than a strong City ( saith Solomon ) , and their contentions are as the barr of a Castle , Pro. 18.19 Explained . Prov. 18.19 . Kinsmen or Friends displeased , by any offence , or estranging themselves upon injuries offered , resist all intreaties of peace , and means of reconciliation , more stoutly and stifly then a defenced town doth the assaults of the weapon , or the embassies which intreat for peace ; and there is many times as much yielding in the iron barrs of a strong Castle , ( when they are thrust against . ) as there is in the hearts of Brethren , when they are pressed to peace , they are implacable ; and when they come to joyn issue , most cruell and Tyger-like : You have an example hereof in the Israelites against the Benjaminites , Judg. 20.48 . who , Jud. 20.48 when they had conquered them , did not only kill every man they met withall , but they killed every Beast , and all that came to hand ( saith the Text ) , also they set on fire all the Cities that they came to . The strife betwixt Brethren concerning things of this World , is very fierce ; but when it ariseth about matters of Religion , then are their contentions most bitter and durable . The Persians and Turks are both Mahometans , and yet disagreeing about some 〈◊〉 poynts , in the Interpretation of their Alchoran , the Persians burn whatsoever Books they find of the Turkish Sect ; and the Turks hold it more metitorious to kill one Persian , Turk Hist. than Seventy Christians . Theologicall hatteds ( as one termeth them ) are most bitter hatreds , and are carryed on ( for the most part ) with Cain like rage & bloody opposition : The higher the place is from whence a stone doth fall , the more dangerous is the b●ow ; no wounds so mortall as that of a Thunder bolt : So of all other those hatreds which make pretences unto Heaven , and which arise from Mo●ives of the highest nature , are ever most desperate . Men think their Souls engaged in one Quarrell ; their Fortunes onely in another . Dr. Lawrence Ser. o● . 1 Cor. 1.12 . He that drawes for Religion , strikes with a Rasor ; the other thrusts with a foile : When a Battail is fought by the Sword of the Lord and of Gideon , then it ever proceeds with greatest cruelty . Insurrection and Rebellion never prove so loud and dangerous as when Religion is pretended : Goodwins Annals p. 230. The first noise is for the liberty of the People , when that is but as the Out-works ; but when the Soul is pretended , that is like the Maine fort . Thence it is , that the cause of Religion is the constant pretence of all discontented Persons ; And then , In nomine Domini , the wheels of all their rebellious actions are moved more forecibly ; To the truth of this I suppose if you were called unto it , you cannot but subscribe .

How happy had this Nation been , if we would have taken warning by those lesser Judgments that did forerun this ? so should we never have been able , by wofull experience , to confesse it to be true , ( otherwise then by hear-say ) . But as flyes hovering about the Candle , will not be warned by the burning of one wing , but must needs sacrifice their bodyes in those flames . So it is with all obdurate sinners ; Pharaoh by one Plague , lost the fruit of the Earth ; by another , the fruit of his Cattell ; by a third , the light of his eyes ; by a fourth , the fruit of his loynes ; even all the first borne of Aegypt : yet he would take no warning , but went on in his stubbornnesse , whilst his breath was left in his body . God forbid that we should be like Pharaoh therein , Nah. 1.9 . for then Affliction shall not rise up a second time , Nah. 1.9 . And thus we have had seven remarkabe warnings , wherein we come but little short of the warnings which Jerusalem had , before her overthrow . Woe , Woe , unto us if we take none .

I shall spare to speak of those speciall and particular Notifications of God's displeasure , again●● every particular Person of us ; every losse , every crosse , that befalls us , is a warning , and hath a voyce with it , Job 33.14 . Psal. 2.5 . Mich. 6.9 . the man of wisdom will hear the rod and who hath appointed it ; Job 33.14 . Psal. 2.5 . Mich. 6.9 . the Lord give us that wisdome , that we may so do , and not rush on desperately against the Angell's Sword , which stands in the way to stop us in our sinfull courses .

I shall end this Poynt , with putting you in mind of that which our Saviour speaks to the Pharisees ; Mat. 16.3 . When the Sky is red and lowring , you say it will be fowle weather to day : Ye Hypocrites , you can discern the face of the Sky , but can you not discern the Signes of the times ? Mr. Hild on Psal. 51. Lect. 5. Our Sky is yet red and lowring , and he is a senslesse and secure Hypocrite ( saith a very judicious Divine ) that doth not expect some great storm and tempest . And how can we expect other , considering how little good use we have made of former warnings ? God will not cease persuing men with his Judgments , one in the neck of another , till the Traytor 's head be thrown over the Wall : nor can we imagine , 2 Sam. 20.22 . that the last blow will be lighter than the former : Heavier things will befall us than yet we have felt , it may be justly feared .

But can a heavier Judgment betide us , Quest. than hath already ? Have we not heard , that the Sword is the worst of Plagues ( especially when it is in our own bowels ) that can befall a People ?

It is so , compared with any other , singly considered ; Resp. but yet it may so happen , that all those Horsemen , Famine , Pestilence , Sword , may enter upon us altogether , as they did upon the City of Jerusalem ; and will not that be worse than what we have yet felt ? This , this , is that Judgment that we have great cause to fear ; They being threatned to be inflicted together , upon a people , Jer. 42.13 , — 18. & 14.10 , 11 , 12. for those very provocations that we are guilty of in a very high degree ; as Disobedience to God . Jer. 42.13 . — 18. Wandering from God Jer. 14.10 , 11 , 12. Not hearkning to his Word , Jer. 29.17 , 18 , 19. & 29.17 , 18 , 19. Lev●● 26.24 , ●5 , 26. 2 Sam. 24.2 , 13. 1 C●● . 21.12 . Incorrigiblenesse . Levi● . 26.24 , 25 , 26. Confidence in the Arm of flesh , 2. Sam. 24.2 , 13. 1 Chron. 21.12 . Now the Lord in mercy awaken us , that we may prevent these miseries , and the Severity of the Sentence in my Text , which now come to be spoken of .

Cut it down . ]

A sour and severe Sentence ! There is nothing more terrible ( saith Chrysostome ) than this manner of speaking . He threatneth not that he will come with a Hook to prune it , not that he will tred down the hedge that was about the Vineyard ; but he threatens the Axe , which is more terrible : Had the boughes been doomed to have been rent , or lopped , and the leaves to be shaken off , and scattered , so that it might yield no shelter , nor shadow , to the Fowles of Heaven , or Beasts of the field , ( which was the Sentence past upon the Tree which Nebuchadnezar saw in his Vision , Dan. 4.10 , 11. Dan. 4.10 , 11 , 12. ) the doom had not been so dreadfull . The Tree that is pruned and lopped may yet stand ; and that which is rent and torne may yet recover , and live to recompence its former deficiency , Job 14.7 , 8 , 9. Job 14.7 , 8 , 9. But when it is stubbed , and cut up by the roots , down falls all , both Boughes and Body : Of such a nature is the Judgment denounced against this Figg-Tree , [ Cut it down . ]

In which Sentence , take notice , First , of the Act ; Secondly , of the Object . The Act [ Abscinde , Cut down ; ] The Object [ It ] that is , the Figg-Tree before made mention of . From the Act observe we , that

Abscission , and cutting down , is the doom of an Hypocriticall & barren Profession . Doct.

And now also the Axe is layd to the root of the Trees , ( saith John the Baptist , ) therefore every Tree which bringeth not forth good fruit is hewen down , and cast into the fire , Math. 3.10 . Which speech , Mat. 3.10 . albeit specially directed to the Sadduces and Pharisees , and concerned the Jewish State , which was the Tree that should , be cut down by the Romans ( as it afterwards was ) by the very root ; insomuch that their Temple , their Ceremonies , their Laws , their Civill Power , their Common wealth , were utterly destroyed and overthrown : yet it is not to be restrained unto them only ; but communi ratione , and in a general consideration , it is intended against all evill and hypocriticall Professors , all unfruitfull Christi●ns ( whatsoever ) , such as they were .

And lest we might think that John the Baptist , whose Doctrine suited with the Garments he wore ( which were rough and hairy ) , meant this onely against that generation of Vipers which came unto his Ministry & were so severely reproved by him , our blessed Saviour himself useth the same denunciation , Every Tree that bringeth not forth good fru●t is hewen down and cast into the fire Math. 7.19 . [ Every Tree , ] without exception of any , Mat. 7.19 . [ that bringeth not forth good fruit ] not bad fruit onely , [ Is he wen down ] not , shall be ; it is at certain , as if it were already done . This the mouth of Truth it self hath spoken . The Axe of God's vengeance shall do execution upon every barren and fruitlesse Tree , standing in the Vineyard of the Lord , be it never so high , Joh. 15.2 . Heb. 6.8 . nor never so low , Tribulation and anguish shall be upon every Soul that lives in an Hypocritical and barren profession , John 15.2 . Heb. 6.8 .

Something for Explication of the Poynt , before we come to the Application of it : First , what is meant by this Cutting down , which the Text speaks of : Secondly , what Instrument God useth in cutting down a barren Figg-Tree : Thirdly , the manner of God's proceeding in the cutting of it down , shall be shewed . For the First ,

This Cutting is nothing else but the fitting and preparing of it for future vengeance ; As the Tree that is felled is fitted thereby and prepared for some use , either for building or burning ; Rotten Trees and barren Trees ( especially such as the Vine and Figg-Tree ) , are not ( we know ) for building , but for the fire ; So Hypocritical and barren Professours are prepared for destruction , Rom. 9.22 . They are made meet and fitted before hand for it ; Rom. 9.22 which is done , par●ly in respect of their own sin ; and so they are of themselves apta , fit for it , through the corruption of their own nature , and malice of Sathan , solliciting them to sin , and inspiring into them sinful motions ; and partly by God , who in just judgment for that pravity which is in them , rejects them , and justly hardens them for resisting of his Will , and so they are aptata , fitted for future vengeance .

The Means or Instrument which God useth in cutting down a barren Tree , is of two sorts ; Corporal or Spiritual , the Outward and Corporal Instrument is , his Judgments inflicted on mens Bodies or Estates . These are of a cutting nature , as appears , Psal. 75.10 . Psal. 75.10 . 1 Sam. 2.31 , 33. Isa. 9.14 . Jer. 25.37 . Jer. 51.20 . The horns of the wicked ( saith the Prophet ) shall be out off ; And God threatens Eli that he would cut off his arme ▪ and the arme of his Fathers House , 1 Sam. 2.31 , 33. So , Isa. 9.14 . And , Jer. 25.37 , And in this respect Babylon is said to be God's Axe yea , His batta●l-Axe , ( which is sharp and destructive ) for tha● he used them as his Instruments to punish his People .

The Inward and spiritual kind of cutting down , is by the Ministery of the Word ; Hos. 6 5. of which we read , Hos. 6.5 . &c. I have hewed th●m down by the Prophets , I have slain them by the words of my mouth . The word of God in the mouths of his Ministers , is sharp and cutting ; It is a it were an Axe in Gods hand , as , Math. 3.10 . Now is the Axe laid to the Root of the Tree . Where , by Axe is commonly understood John's Ministery , Mat. 3.10 . whereby those who resorted to him were so cut , as that thereby their Salvation or Damnation was furthered , ( albeit some understand thereby not the Gospel , but the Judgments that afterwards did befall that People ; but better ( in my opinion ) they , who by Axe understood both ) ; Paraeus Com. in Mat. 3.10 . Eph. 6.17 . Isa. 49.2 . Rev. 1.16 . Heb. 4.12 . So it is compared to a Sword , Ephes. 6.17 . to a sharp Sword , Isa. 49.2 . to a Sword with two edges , Rev. 1.16 . in respect ( saith Austin ) of the two Testaments : and it is said to be sharper then any two edged Sword , Heb. 4.12 . it peirceth more speedily and throughly , and is of a more cutting nature , for it peirceth even to the dividing asunder of the Soul and Spirit , of the joynts and marrow , and is a discerner of the thoughts and intents of the heart , which no other Sword can do . David said of Goliah's Sword None to it ; 1 Sam. 21.9 . But , None to this may we truly say . What Sword under Heaven can cut like this ? That the word doth cut is manifested by experience ( as well as Scripture ) : hence it is that whilst we are opening , and applying of the Scripture , some rage and fret at it . So the chief Priests and Councel , upon the Apostles Preaching were cut to the heart , Acts 5.33 . Acts 5.33 . And St. Stephens hearers are said to be cut to the heart , when they heard those things which he taught , insomuch that they gnashed upon him with their teeth , Acts 7.54 . And we find daysie , how men of corrupt mindes storm and fret at that they hear delivered , Acts 7.54 . when they find it come to the quick : It cuts the Swearer , the Adulterer , the Drunkard , the Oppresser , the Slanderer to the very heart , to bear their sins discovered , and Gods Judgments denounced against them : And the good find it to be sharp and cutting ( as well as the bad ) ; it hewes them , and squares them , 1 Cor. 3.5 . Eph. 2.20 , 21 , 22. frames and fashions them , that they may be made fit for God's Building , ( which is the Church ) and so become true Parts and Members of it ; So those that heard Peter , were pricked in their hears upon the hearing of his Doctrine ; they were peirced as with so many Daggers , and not being able to endure the pain , the cryed out , Men and Brethren , what shall we do , Acts 2.37 . Acts. 2.37 . This is the Spiritual or inward cutting of the Figg-Tree . In this Parabolical speech God cutteth down both wayes ; In referrence to the Estate and Poli●ie of the Jews , he threatens the cutting of them down by his Judgments , which afterwards befel● them : In reference to barren Christians , it hath a more spiritual meaning according to that , John 15.2 , 6. Every Branch that beareth not fruit , John 15.2 , 6. He taketh away , that is , He cutteth off from Christ and from the Benefits of Christ , and so casts him forth as a branch that is withered .

And that is the third thing to be considered , the manner of God's proceeding in the Abscission or cutting down of a barren Figg-Tree , and that is Gradually by Degrees . A Tree is not felled by one blow , bu● by many blows it falls ; So did the Jewish Nation and Synagogue ; First , Christ threatned them , and denounced many woes against them for their Hypocrisie , Math. 23. Luke 19.41 . Mat. 21.18 . Math. 23. He foretold their ruine , and by whom it should be , Luke 19.41 . Then He cursed them , and manifested that curse that lay upon them , by the Figg-Tree which He spyed in the way , Math. 21.18 . Then , at his Death , He smote them at the Root , so that the Tree withered at the heart , as the Disciples observed in the Figg-Tree ( before mentioned ) . After this the Apostles preached amongst them ; but being despised and persecuted , they returned to the Gentiles , Acts 13.46 . here the Tree was laid ; Acts 13.46 . And forty years after the Ascension the Romans came and destroyed the City , and bu●nt the Temple , here the Tree was dragged to the fire . And thus by Degrees was the Jewish Figg-Tree our down and destroyed .

If we consider this Judgment in reference to all barren and unfruitful Christians , now living under the Gospel ; our Saviour , John 15.6 . doth excellently set it forth , Joh. 15.6 . If a man abide not in me , that is , if he be onely professedly in me , and bears not fruit , or else revolts from me ; He is cast forth as a brauch and is withered ; and men gather them and cast them into the fire , and they are burned : Where , observe these degrees of a barren professors ruine : First , they are cast out ; Secondly , upon that they wither , Thirdly , upon their withering , they are gathered , or bound up together ; Fourthly , upon their gathering they are cast into the fire ; Fifthly , being cast into the fire they are burned up , and consumed .

First , Heb. 6.8 . They are cast out and rejected ; This is it St. Paul speaks of , Heb. 6.8 . that which bears Thornes and Bryars is rejected ; as the Husbandman gives over labouring a piece of barren ground , that will take no mending . This casting forth is either by God or Men , God casts such forth two wayes , First , Subtrahendo , by withholding the means that should do such a man good ; Isa. 5.5 , 6. Amos 8.11 . Hos. 4.14 . Isa. 1.5 . Gen. 6.3 . whether Outward , as his Word and Ordinances , Isa. 5.5 , 6. Amos 8.11 . Hos. 4.14 . He will prune them no more , bestow no more labour upon them ; And , Isa. 1.5 . Why should you be smitten any more ? Or Inward withholding from them his special grace and favour ; His Spirit shall no longer strive with them , Gen. 6.3 . that is , by those checks and knocks which in former times they had , and which accompanyed the preachings and pains of my Servants which I have sent unto them : Isa 6.10 . Math. 13. So , Isa. 6.10 . Math. 13. applyed to them .

Secondly , Tradendo , by giving such a one up , so that he will own him no more ; Psal. 81.12 . Rom. 1.24 . 2 Cor 4.4 . Rev. 22.11 . when God come to give a man up , either to himself ( as , Psal. 81.12 . and , Rom. 1.24 ) or to Sathan to be farther blinded ( as , 2 Cor. 4.4 . ) this is a Fearful kind of casting forth ; then God seems to say of such a one . Abeat , per●at , profundant , perdat , let him go on and perish ; He that is filthy let him be more filthy ; then it follows that a man will be filled with all manner of unrighteousnesse , Rom. 1.28 , 29. ( as the beggar is with Vermine ) . So , Rom. 1.28 , 29. when the Fense is broken down , all Beasts will come in , and every base lust will be a Commoner in that ●eart . Thus God casts forth such barren and unfruiful branches .

And as God casts them forth , so they come to be cast out by men , even by the Church and Members of it ; sometimes more publiquely , as when a man falling into some grosse and vitious course of life , is cast out of the Visible Church and delivered up to Sathan by the censure of excommunication , as , 1 Cor. 5.5 . 1 Tim. 1.20 . This is a soare censure , 1 Cor. 5.5 . 1 Tim. 1.20 . and the soarest that the Church can inflict ( as formerly hath bin shewed you ) . Then man is left to be a lodge for Devils ; Then lusts and all wastful sins enter into the heart , till such a one be restored again by true Repentance .

Sometimes more secretly and privately , they are cast ou● of the hearts of Gods people ; and that two wayes , first , when they desire not the acquaintance of such a fruitlesse and barren branch ; They delight not in his company , but shun it rather , ( as St. John did the company of Cerinthus in the Bath , 1 Cor. 5.11 . 2 Thes. 3.14 . or as one doth the company of an infected person ; With such a one eat not ( saith the Apostle ) ; have no company with him , that he may be ashamed ; This is a very sad and uncomfortable kind of casting forth ( especially if it be general ) .

Secondly When they are cast out of their prayers : God locking up the hearts of his Children , so that they do not so much as remember them ; or withdrawing the spirit of prayer from his Children , so as that they cannot heartily solicite God on their behalf , ( albeit they are desired ) ; God seeming to say to his Children ( as he saith by his Prophet , Hos. 4.4 . Let none reprove them , Hos. 4.4 . so ) Let none pray for them . 1 Sam. 16.1 . Jer. 7.16 . Thus God forbad Samuel to pray for Saul , 1 Sam. 16.1 . and so Jeremiah for the Jewes , Jer. 7.16 . We have not the like Inhibition , nor may we forbear to pray for any particular person , ( unlesse we are sure he hath finned against the Holy Ghost ) ; yet God withholdeth the spirit of prayer many times ; so that the godly cannot pray heartily for a dissembling professor . And this is the first degree of the barren Christian's doom , whereby it is executed ; the casting of him forth both by God and Man .

The second degree mentioned by our Saviour is withering and this must needs follow upon the former ; for how can that branch but wither that receives no Life , or Sap , from Him that gives the life of sap to all ? So the stony ground , Luke 8.6 . Luke 8.6 . withered away because it lacked moysture . This withering is Three fold .

First , They wither in their Judgments , whereas they had their minds in some measure enlightned to see and acknowledge the Truth of Religion , distaste Errors , discern , acknowledge , and approve that which is the Truth in Jesus Christ ; Heb. 6.4 . Now they fall away from that Truth they have professed , unto another Gospel , as did the Galathians , Gal. 1.6 . and , with Hymenaeus and Phile●us , err concerning the Faith , Gal. 1.6 . 2 Tim. 2.18 . 1 Tim. 2.18 . They held the Truth concerning the Resurrection ; but they fell from that Truth , saying , the Resurrection was past already , and so destroyed the Faith of many .

Secondly , They wither in their Affections , falling away from their first love , Rev. 2.4 . as did the Church of Ephesus . Rev. 2.4 . and the Church of Galatia whom the Apostle upbraideth for that strange coolnesse in their affections to his Person and Ministery , whereas at the first their zeal was such ; as that they were willing to pull out their eyes to do Him service , Gal. 4 15 , 18. Gal. 4.15 , 18 , They withered in respect of that zeal and fervency of spirit , for God and goodnesse , that formerly they had ; As old men that are withering , grow cold and chilly , and abate of their heat and vigour , which formerly they had in their strength and youth ; They have not that appetite to the word , nor delight in the society of the Saints as in former times ; They can well disgest what formerly they could not , and content themselves in an indifferent neutrality ; and frame themselves to such a formality , as will best comply with the times , and no further .

Thirdly , They wither in their Practise , ( as did the Galathians before mentioned , Chap. 3.3 . they began in the spirit , but did end in the flesh ; Gal. 3.3 . they ran well for a time , but gave over obeying of the Truth , Gal. 5.7 . Chap. 5.7 ) So is it with these ; Their obedience falls off , ( like leave● in Autumn , ) and whereas formerly they seemed watchful of their wayes , cons●ionable of their Duties , ( Private and Pub●ique ) ; now the Case is altered with them , they are not like the men that formerly they seemed to be . Such is their withering .

Thirdly , Being thus withered , they are collected and gathered together ; men gather them saith our Saviour : There is a Two-fold gathering ; One in this life , the other afterwards . In this life , these barr●n and unfruitful branches are gathered ; and that first , by Sathan , Secondly , by his Instruments : so soon as ever God leaves , Sathan finds , and gathers such hypocritical and unsound professors into his fold , by his temptations ; As the Lord of the soyl seazeth on all wasts and strayes , and sets his brand up-off them ; so doth the God of this World ; Thus the Devil entered into Judas after his receiving and eating of the sop , Joh. 13.27 . John 13.27 . not as if he had not entred into him before , but ( it may be ) he had not branded him before . Now he took a further and stronger possession of him , entering in with seven spirits worse then himself .

And as they are gathered ( immediately ) by Sathans temptations , so likewise by his Agents and Instruments . The Scribes and Pharisees compassed both Sea and Land , Mat. 13.15 . Math. 23.15 . to make one of their profession ; As the Jesuits do at this day , and Sectaries ; who gather up all such as wither in their Judgments , and grow cold in their Affections . There are many false Spirits gone abroad into the World ( saith St. John , 1 Joh. 4.1 . 1 Epist. 4.1 . ) Seducing Teachers , and Sect-Masters ; who privily bring in damnable heresies ( saith St. Peter , 2 Pet. 2.1 . 2 Epist. 2.1 . ) These gather all withered branches into their snares and nets , and by fair speech make Merchandize of their Souls , 2 Tim. 4.1 . 2 Tim. 3.6 . ( as the Apostle shews , 1 Tim. 4.1 . 2 Tim. 3.6 . ) Thus they are gathered up in this life .

There is likewise a gathering of them up after this life ; Both at the Day of Death , and at the Day of Judgment . At the Day of Death , Gather not up my soul ( saith David ) amongst sinners , nor my life with bloody men , Psal. 26.9 . So , Psal. 26.9 . Luke 16.28 . Psal. 9.17 . Act. 5.6 , 10. that there is a Penn or Fold for the Souls of the wicked , after they are delivered out of their Bodies , appears , Luke 16.28 . Psal. 9.17 . And for their Bodyes ; they shall be gathered together in the grave to their kindred , ( worms and corruption ) : men gather them , and carry them to it , as , Acts 5.6 , 10.

At the Day of Judgment there shall be a General and an Universal gathering ; but that shall be made not by men , but by the Angels , Math. 13.30 . The Tares must be gathered together and bound up in bundles , or faggots ; Not all knit into One , Math. 13.30 . but severall faggots ( as Austin expoundeth it ) . The Adulterer and his Adulte●esse shall make one faggot , the Thief and the Receiver another , Drunkards shall be bound up with Drunkards , and Lyars with Lyars , &c. Which binding up together is not onely to assure them of all disability any way to help themselves , but for the further encrease of their torment ; for as sticks and straw , being bound together , serve but to set one the other on fire , and encrease the flame ; so will it be in this case , for they are thus gathered and bound not to be spared , but to be prepared for the fire ; which is

The fourth degree of the barren Tree's misery , And cast them into the fire . There is a gathering and binding up of the wheat , as well as of the tares ; of fruitful Professors , as well as of barren Christians ; but for several ends : the Wheat is gathered and bound to be Inned , and carryed into the Barne ; but the Tares are for the flame and fire ; the most terrible of all tortures , Math. 13.40 . In this life they may be said to be cast into the fire , Math. 13.40 . Psal. 18.7 , 8. Heb. 12.39 . Isa. 31.9 . Lament. 2.4 , & 4 , 11. Nah. 1.10 . Mat. 3.11 . when they are cast into the hot fire of affliction , or taken away by some soare and heavy Judgment ; and so God's wrath is often compared to fire , Isa. 31.9 . Lament. 2.4 , & 4 , 11. and the wicked to stubble fully dry , which fire doth suddenly consume , Nah. 1.10 . But this fire is but Temporal : There is fire eternal and unquenchable , into which they shall be cast , Math. 3.12 . All that they suffer here is nothing to that which abides them at the last Day ; in comparison of which all other fires are but as painted fires , in respect of Violence and Durance .

The fifth degree is burning , Men cast them into the fire , and they are burned . St. Paul speaks of some that are cast into the fire and so saved , 1 Cor. 3.15 . 1 Cor. 3.15 . He shall be saved as it were through fire : And David of such , as through fire and water were brought into a wealthy place , Psal. 66.12 . Psal. 66.12 . But this fire is of another nature ; and into this fire they are cast for another end ; to burn and fry for ever in those quenchlesse flames . And this is the Catastrophe of the barren Figg-Tree's Tragedy , as you have it , Heb. 6.8 . Heb. 6.8 . And thus you have heard by what degrees God is pleased to cut such Trees down , and bring them to utter destruction : Now we come to make some Application to our selves of what hath bin delivered .

Use 1 This that hath bin said of the point , may informe us concerning the present estate and condition of this Nation ; Never any people under heaven have abounded with that plenty of means ( as hath bin before shewed ) ; nor did ever any Nation bring forth lesse fruit , that hath enjoyed the like means . What the Prophet Zephaniah saith of the Inhabitants of the Sea co●sts , and the Region of Canaan , The word of the Lord is against you , Zeph. 2.5 . may be said to us ; and that is more then if all the People of the World were against us . Better it were that Emperour , Pope , Spaine , France , were all against us , then that the word of the Lord should be against us . And that it is apparently against us , for our barrennesse and sinful abominations , hath bin shewed . 1 Cor. 10.4 , 5. There are certain spiritual weapons which God hath put into the hands of his Ministers of the word , not onely for the Building up of the Church , but likewise for the destroying and subverting of whatsoever , and whomsoever shall oppose the Kingdom of Christ , according to that which God speaks to Jeremiah . 1.10 . Jer. 1.10 . I have this day set thee over the Nations , and over the Kingdoms to root out , and to pull down , and to destroy , and to throw down , to Build , and to Plant ; that is , I have given thee a Commission to deliver my messages , concerning the destroying and rooting out , the planting and establishing of the Dominions and Soveraignties of the Nations on the Earth ; And what his Prophets and Faithfull Servants do , by vertue of their Ministerial function , Hos. 6.5 . God will own as done by himself ; their regular proceedings God will back and make good in due time ; And these weapons which God hath put into the hands of his Ministers , are in a readinesse ( saith the Apostle ) to revenge all disobedience , that is , 1 Cor. 10.6 . Enlightned . to take just vengeance upon all such persons , as after they have professed the Gospel of Christ , run out into flagitious courses , and bring not forth fruit answerable to the profession which they make of Christ ; Nor may we doubt , but that Vengeance is every whitt as ready in God's hand , as in the Minister's mouth . Acts 5.5 , 10. Now who sees not how busie Gods Ministers are in every Congregation with these weapons ? Who hears not the blows that are given with their Axes and Hammers ? the fearful denunciations and threatenings that are pronounced against this Land and Nation , for her filthy abominations , her deadnesse , to tennesse , and barrennesse ? Not a Minister that we hear but is chopping at the Root ; 2 Cor. 14.24 . Ezek. 22.2 . Psal. 36.2 . so that it may be truly said , we are judged of all , and condemned of all ; and so judged , as that we cannot choose but see our hollown●sse and rottennesse ; yet we remain without remorse , and blesse our selves in our wicked wayes , till our iniquity be found to be hateful ; and found it will be , to be so , both by God and Men ; when the Tree is laid , then the unsoundn●●●e of it will be seen ( if not before ) as was Jehoiakims doings , and that which was found in him : 2 Chron. 26.8 . that is , ( say some ) the marks and prints of his sorceries , which was found in his Body after he was dead .

Nor hath the Ministerial Axe onely bin at work , ( in hacking and hewing at the Root of this English Figg-Tree ) for so long a time ; But God himself hath taken the Axe into his own hand ( as it is his usual manner when his Ministers can do little good with their Axe , or grow weary at their work ) : he hath hewed us with his Outward and Temporal Judgments , ( as hath bin shewed you in the former doctrine ) ; and needs must he be senslesse , and secure , that is not sensible hereof . For about whose ears do not the Chips flye ? who hath not in one kind or other , felt them , and lyen groaning under them , yet the Figg-Tree stands , but it reels and totters shrewdly ; it is in a consuming , withering , and dying condition ( to every discerning eye , ) both in Judgment , Affection , and Practise .

Our Saviour foretelling the destruction of Jerusalem , and of the whole State , amongst other signes forerunning their ruine , gives this for one , Many false Prophets shall arise and shall deceive many , Math. 24.21 . Mat. 24.11 .

The many Sects and errors that arise in our Church , the many new and strange opinions which are held and maintained , ( some of them fantastical , others blasphemous ; all contrary to sound Doctrine ) is to be esteemed not onely as a just Judgment of God upon us for our contempt of the Gospel , 1 Thes. 2.11 , 12. Mr. Tho: Fuller in his Serm. preached at Ex●●er , on ●evel . 2.5 , and our not retaining the Truth in Love , but as a fearful forerunner of a more grievous Judgment approaching , even the removing of our Candlestick and taking away the Gospel from us . God commonly ( saith a noted Divine ) moves the Candle before He removes it ; the light seem ; sick and faint , before it dyes ; As in Mines before a damp cometh , Candles begin to burn blew , ( as by Instinct ) mourning their own Funeral before hand : And sure y , these fa●se Teachers encreasing as they do , will steal away from us the Truth of our Religion , ( as God speaketh of false Prophets , Jer. 23.30 . ) before we are aware , unlesse we lay faster hold on it then we do ; Jer. 23.30 . for our eyes see that aboundantly verified in a great number of Professors , which was foretold of these latter times ; they have departed from the Faith , and given heed to seducing spirits and doctrine of Devils , 1 Tim. 4.1 . 1 Tim. 4.1 . they have fallen off from the grounds of sincerity and truth , whereof they were once perswaded . This makes us more odious to God then many fowle corruptions in life and conversation would do , especially where the mind hath bin enlightned with the knowledge of the Truth : Hilders . com . on Psal. 41. Lect. 146. Levit. 13.44 . Leprosie in the head was of all other Leprosies most dangerous and destructive . The Priest shall pronounce him utterly unclean , ( saith the Lord ) his plague is in his head , Levit. 13.44 . The Leper was unclean , if the Leprosie was in his Hands or Feet ; but if it were in the Head , then he was utterly unclean ; Many are of opinion , that if a man's life and conversation be honest and fair , it is no great matter of what Judgment he be in matters of Religion , but they are much mi●taken ; B. B. Hall Obser. 51. Errors of Judgment are more pernitious then errors of Practise , albeit lesse regarded : The corruption of the mind is the highest degree of corruption that can be , that doth not onely defile the Soul , and make it loathsome unto God , 2 Cor. 11.3 . Tim. 1.15 . Gal. 3.1 . Rom. 1.28 . 2 Cor. 21.3 . Tit. 1.15 . but it bewitcheth the Soul , Gal. 3.1 . and brings us under a most heavy curse , Rom. 1.28 . which curse thousands in these dayes lye under .

As there is an evident withering in Judgment , so is there in our Affections ; And this our Saviour joynes with the former , Mat. 24.12 . The love of many shall wax cold ; And , Math. 24.12 . this withering is not to be seen in a few onely , here one , and there another ; but it is Epidemical , the disease of the whole Nation , and every Cong●●ga●ion in i● . If ever any Church might be charged as Ephesus was , with leaving and forsaking her first Love , Rev. 2.4 . It is this Church in England which is fallen from that heat and zeal for God , and his T●●th which once it had : Time was , when it burnt in Spirit against superstition , prophanesse , Blasphemy , Sabbath-breaking , Whoredome , &c. but now the sway of the times , hath bin as water cast upon the coals of Englands affections : What flocking hath here bin in former times unto the preaching of the Word ? What inciting and encouraging one another , Isa. 2.3 . Come let us go up to the House of the Lord , Isa. 2.3 . How many miles would men travaile to hear a Sermon , how precious was the Gospel in mens esteem ? But our long enjoyment of it hath made us esteem it lightly , and to grow weary of it ( as Israel did of Manna ) insomuch that the Cucumbers , Numb. 12.5 , 6. and Garlick of Aegypt , is preferred before it : Time was , when our greatest delight seemed to be in the society of the Saints , now we affect it not ; nay , we rather disaffect them who are truly godly , and look asquint upon them .

Lastly , 2 Tim. 3.5 . For our practise ; that of the Apostle , 2 Tim. 3.5 . is verified of our times , we have a form of godlinesse , an outward profession we make of it , but the power thereof is denyed : Prophanesse and Irreligion doth every where encrease ; Iniquity doth abound , which is the cause that the love of many is waxen cold . One complains thus against Romish transgression , Recessit hoc tempore Lex à Sacerdotibus , &c. Change but the name , the Complaint lyes against us , Breidenb . decan . Mog . Eccles. in suae peregr . Hist. The Law is departed from the Priest , Justice from the Princes , Counsel from Senators ; Fidelity from People , Piety from Parents , Duty from Subjects , Charity from Prelates , Honesty from young men , Discipline from Clerks , Learning from Teachers , and Study from Schollars ; Equity from Judges , and Concord from Citizens , Fear from Servants , Fellowship from the Country , Vertue from Nobility , Truth from Merchants , Chastity from Virgins , Humility from Widdows , Love from the Marryed , and Patience from the Poor : Those ever honoured , Moral Vertues , Patience , Constancy , Fidelity , Chastity , and the rest , are all become bare names amongst us : We have readd of them in Books , that once they were , but we cannot see them now in practise amongst men ; such is our withering .

And is not this an evident signe of our casting forth , and rejection ( as being a People of Gods curse , Isa. 34.5 . ) ? David lamented the Churches condition , when they saw not their signes , Psal. 74.9 . that is , Psal. 74.9 . Gen. 17.11 . Exod. 12.13 , & 31 , 13. the Testimonies of God's presence and favour in his Ordinances , which were for signes to Israel , Gen. 17.11 . Exod. 12.13 , & 31 ; 13. And have not we like matter of complaint ? The outward signes remain with us still , ( blessed be his name ) ; The word is sincerely taught ; Sacraments ( in many places ) duly administred , ( albeit therein is a great want ) but His lively and powerly presence in those Ordinances , to the converting of People unto God ( which in former times we have seen and heard of ) is wanting . 1 Sam. 28.6 . It was sad with Saul , and a soar signeit was , that God was angry with him , and was purposed to cast him off when in his extreamity he answered him not ; So it is with that People , to whom God continueth his outward Ordinances , but without Power , Life , and Spirit .

Were there not a casting of us forth , it could not be , that there should be such a collecting and gathering up of many through Sathans temptations ; false Prophets seducements ; and the allurements of this sinful World ; whereby it comes to passe that men are drawen away from following of Christ , and bound up into so many several bundles as there are societies o● Sectaries .

All which being considered , we have great cause to lament our present condition , and by our tears to endeavour to quench the fire which is kindled against us ; otherwise we must expect to be cast into it in the end , to our eternal ruine ; for that is a fire not to be quenched .

Use 2 But as this concerns out Nation in general , so give me leave to come nearer to you , that lye in your rotten hypocrisie , and continue barren and unfruitful under the meanes of grace ; You hear your Doom , and may here read your Sentence , Cut it down .

It is true ( that one saith ) Filius Populi hath no Father , every Publique Reproof is looked upon as a Bastard , none will own it till it be brought home , and layd at his own door : Let me therefore come nearer home , and perswade every one partion larly to deal truly and impartially with his own soul , in examining whether he be a fruitful , or a barren Figg-Tree , ( as ha●h bin before directed ) and if in case thou find thy self to be either barren or unfrui●ful in good works , or fruitful in evil , delude 〈…〉 that thou shalt do well enough in the 〈…〉 there i● a sharp Axe and a quick fire that God hath al●●dy p●ep●●●d for 〈◊〉 , and for al● such unfruitful and barren ●●●●fo●s .

It is true that Solomon tells us Because sentence against an ev●l worker is not executed speedily , therefore the heart of the Sons of men is fully set in them to do evil , Eccles. 8.11 . Explained . Eccles. 8.11 . Which words I ●nd 〈◊〉 wayes expounded ; Actively thus , The wicked hold on in doing e●●l because their punishment is deferred ; Passively ●●us , We see that such as go on in sin , go on unpunished , and ●e●eupon they cease from doing well : but the Sentence is given ●ready against ●uch , the Execution onely is deferred ; the senence is a sentence of condemnation ; published and declared ; ●●encence not concealed , but made publiqu●ly known , ( as the Original hath it ) that none may plead ignorance of it , and that ( if it be possible ) Repentance may prevent it ; But in stead of making that Use of God's patience and forbearance , the heart of the sons of men is fully set to do evil : Of the sons of men ; that is , Lyra. ( ●aith one ) Of them , who are nourished in carnal sensu●llity , and are the sons of men , and not the sons of God ( for they improve it better ) ; but the heart of the sons of men turneth all to an encrease of wickednesse .

But let all such remember that the sentence is past already upon them , ( as hath bin said ) and it shall stand , unlesse repentance and amendment of life revokei . And a●beit it be not fully executed ; Yet it is put in execution by Degrees , as was Adam's sentence executed on him ; In dying he did dye , Gen. 2.17 . So soon as ever he had sinned , Death began to wound his Body by Hunger , Cold , Nakednesse , losse of Beauty , &c. So here , the sentence hath seased on thee , and in being hacked thou art slain . It is not the last sand that doth exhaust the Glasse , nor the last stroak that doth fell the Oake ; the Axe is at work upon thee , not a Sermon that thou hearest , but gives a Chop at thy Root ; every breathing , every denunciation of wrath and vengeance is a sa blow with the Axe and after a while will lay thee flat ; Yea , all things that do befall thee , and happen unto thee ; Every losse is as an Axe , every Crosse , every Affliction is as an Axe that shall work to thy ruine ; The very Prosperity is an Axe that will slay thee , Prov. 1.32 . Prov. 1.32 . Rom. 8.28 . As all things work for the best to them that love God , and are fruitful in good works ; So all things work for the worst , and tend to the destruction of them that love him not , and are barren and unfruitful in the works of holynesse .

How God proceeds , and by what degrees he executes this sentence on a barren Professor , you have bin shewed . Now apply all unto thy self , and ●earch thy o●n soul ; whether or not in some degree , or other , thou art under this curse , at least near unto it , if not under it .

It may be that thou art still a frequenter of the Ordinances , thou resortest to God's House ; Thou hearest , prayest , communicatest with the Children of God . But , Do those Ordinances speak any comfort and encouragement unto thee ? Doth God look amiably upon thee , when thou comest into his presence ? Doth he vouchsafe to meet thee , and cause the light of his Countenance to shine upon thee ? Doth he speak unto thee as he doth unto his , Peace , Psal. 85.8 ? Psal. 85.8 . Doth he not rather hide his face from thee , and wit●draw himself , his favour and his loving kindnesse ? insomuch that thou findest no sweetnesse , no comfort in the performance of holy Duties ; no work of his blessed spirit in quickening , strengthning , comforting of thee ? If so , thou mayst justly fear that thou art already cast forth , and spiritually excommunicated from having fellowship with God from Christ , and from the blessed spirit of grace ; and hast great cause to cry out with David , Psal. 22.1 . My God , My God , Psal. 22.1 . Why hast thou forsaken me ?

Again , art thou not a withered Christian , strangely altered in thy Judgment from what thou wert ? Thou formerly esteemedst the Church of England to be the true Church of Christ ; Her Ministers true Ministers , lawfully sent and called ; the Word by them taught thou receivedst as the Word of God himself ; 1 Thes. 2.13 . Sacraments by them administred , as being of Divine institution , not of Humane invention : but now it is otherwise with thee ; Thy Mother ( whose Womb bare thee , and whose papps have given thee suck ) thou now defamest , esteemest Her for a strumpet , ( albeit She be thy Mother ) ; Her Servants the Ministers of the Word and Sacraments are , in thy account , Antichristian ; the Ordinances but Mens traditions ; and as much good may be got ( thou thinkest ) by the hearing of a Cobler or Tinker in a Stable , as by hearing any of these Ministers in a Steeple house ( as thou termest it ) . Are not thy Affections to holy Dutyes , growen cold and chill ( like David in his old age ) no heat in them ? 2 King . 1.1 . Luke 24.32 . Thou Hearest , Readest , Prayest , &c. but without a●● Life or Spirit ; In former times thy spirit did even burn within thee , and was stirred up with indignation against Swearing , Sabbath-breaking , and open prophanesse ; Now thou art of Gallio's temper , Act. 18.17 . and art come to a state of Neutrality , and canst disgest it well enough , to hear and see these ; yea , and greater abominations then these .

And is there not a manifest withering in thy life and whole conversation ? Thou seemed'st to be strict in thy wayes , now art waxed loose and carelesse ; Thou wert ( seemingly ) careful of sanctifying the Sabbath ; now all care of that is layd aside , as a matter meerly ceremoniall : Family Duties wholly omitted ( if not scorned and derided ) . Thy green leaves are withered , so that comparing what thou art to what thou hast bin , it may be said of thee what the Disciples said of the Figg-Tree that Christ had cursed , Mat. 21.20 . Mat. 21.20 . Good Lord Master , how soon is it withered ?

Lastly , Art thou not in the number of those that separatest they self from the publique Assembly , and joynest to the society of Seducers ? Hast thou not bin carryed away with Schism or Heresie , or some strange fantastical , opinion or other ? and so art bound up in the same bundle with Sectaries ( as Anabaptists , Quakers , Seekers , and such like ) ; and joyned with them as members of their congregated Churches ? If thou hast not proceeded so far , yet expect that this will follow as a just Judgment of God upon thy withering , ( if thou repent not ) ; and after such a faggorting and binding up what can be expected but the fire ? and such withered and dryed Trees will make the fiercest and hottest fire , Nah. 1.10 . because they are most seared , and as fuell fully dry , Nah. 1.10 .

Vse 3 Wouldst thou then be out of fear of this dreadful Sentence , ( as the Apostle speaking of higher Powers ) then do that which is good , Rom. 13.3 . and bring forth the Fruit of a godly Life : for this sentence is not a terror to the good and fruitful Christian , but to the bad and barren .

Barrenness of the Womb was ever held amongst the Jews for a Curse , and a Reproach . For a Curse ; So Michol was punished for her scoffing as Davids devotion ; and Abimilech was plagued for taking away Abraham's wife from him , 2 Sam. 6.23 . ( so saith the Text , ) the Lord had fast closed up all the Wombs of Abimilechs house , because of Sarah Abraham's wife : But upon Abrahams prayer God healed Abimilech , and his Wife , Gen. 20.17 , 18. and his Mayd-Servants , and they bare Children , Gen. 20.17 , 18. Give them O Lord , what wilt thou give them ? give them a miscarrying Womb and dry Breasts , Hos. 9.14 . Explained . Paraeus in loc. ( saith the Prophet concerning Ephraim , Hos. 9.14 . ) which words howbeit they are uttered by way of Intercession , ( and not of Imprecation ) out of affection to that People , and not out of indignation against them , ( he preferring the lesse evil before the greater , the miscarrying Womb and dry Breast , before the bringing forth of Children , and nourishing of them up to Idolatry and slaughter ) yet it implyes that it was a Judgment to be barren , albeit far lesse then that which was foretold by the Prophet , that should befall Ephraim , that he should bring forth Children unto the murtherer ; that is , they should fall under the hand of a murthering Enemy . And as it was esteemed for a Curse amongst them , so likewi●e it was a shame and a reproach as the Mother of the Baptist intimates , in that saying of hers , Luk. 1.25 . Luke 1.25 . Thus hath the Lord dealt with me in the dayes wherein he looked on me , to take away my reproach from amongst men , ( albeit since the coming of Christ we have not the same opinion of it , nor the same reason ) . But the barrennesse of the Womb is nothing , being compared with the Curse and Plague of a dry and barren heart , albeit by many lesse respected , who being barren , can cry out with Rachel , Gen. 30.2 . Give me Children or else I dye : but thorgh the Heart be barren of grace , and the life of good works , ( upon which , death will inevitably follow , ) there is little or no complaint made of that . Hannah bitterly lamented the barrenness of her body , 1 Sam. 1.7 . insomuch that she did neither eat nor drink , nor had she any heart to go up unto the Temple to offer sacrifice ; how then can any barren soul eat or drink with a merry heart ? being not onely near unto Cursing ( as the Apostle speaketh ) but under it , as Damocles ( one of Dionysius his Parasites ) was under the glittering Sword ( which hung over his head only by a bristle of a Horse's upper lip ) as he sat in the midst of his choysest delicates . Heb. 6.8 .

Solomon tells us that a barren Womb is one of the four things that cryes out Give , give , and is never satisfied ; Prov. 30.15 , 16. I would we could add this as the fifth , the barren heart . Lord God , What wilt thou give me , seeing I go Childlesse ? ( said Abraham to God , Gen. 15.2 . ) . Gen. 15.2 . The want of that did put his mouth so out of taste , that he could relish nothing , not his Victory , ( mentioned before ) not his Riches ; no , nor those promises made unto him : all seemed to his pallate but as the white of an Egg without taste , Job 6.6 . wanting a Child : Come thou thus to God that hast a barren soul ; Lament thy condition ; say , Lord , Thou hast given me the things of this life in a plentiful and abundant measure , I have Health , Wealth , Plenty of outward things ; But what will all this do me good , whilst my heart is barren of grace ; my life of holinesse ? Never leave importunate craving , till thou findest twinns of grace striving in the Womb of thy Soul . Gen. 25.22 . And so we have done with the Act ; we come now to the Object , ( It ) .

Cut it down ] . This Figg-Tree of my own planting , sett in my Vineyard , &c. The People of the Jews were a mighty People , dearly beloved of God : And Jerusalem was the place where he had chosen to dwell for ever ; Psal. 87.2 , & 132 , 13 , 14 , & 122 , 3 4 , & 48 , 12 , & 87 , 3. A strong City , it was well fortified with high Walls , and strong Towers , and Castles ; Amongst the Citizens were many wise heads , stout hearts , strong hands ; Glorious things are spoken of Jerusalem the City of God : Yet , all this could not exempt them from the Axe of Vengeance , down they must : thence we are taught , that

No outward Priviledge can secure a sinfull People from the stroak of Vengeance . Doct.

Every Tree that bringeth not forth good fruit ( saith St. John ) is h●wen down and cast into the fire , Mat. 3.10 . Mat. 3.10 . Let it be a Cedar of Lebanon ; A goodly Cypresse , A sweet Olive , A Vine , A Figg-Tree , ( no matter what ) ; if barren , hewen down it shall he as well as the T●orne or B●amble : God respects neither greatnesse , nor goodnesse , not excellency , nor beauty , nor any outward thing whatsoever . The Axe hath no eyes , it strikes as the hand guides it . God judgeth without respect of Persons ; Read , Isa. 2.10 , — 18. Isa. 2.10 , — 18. there you find that there is no avoyding of his Judgments ; the Rocks cannot hide , nor can any shrowd themselves within the Earth from his Vengeance ; His Judgments shall seise upon every one that is proud and lofty , upon all Cedars , as well as Shrubbs ; nor will high Towers and strong Forts any whit availe to keep off the stroak of the Axe , they shall be layd to the ground . Deut. 28 , 59 , 63. Isa. 1.24 . Jer. 7.13 , 14. Math. 23.38 . Ezek. 21.26 . Explained . Many such like threatenings we have , Deut. 28.59 , 63. Isa. 1.24 . Jer. 7.13 , 14. Math. 23.38 .

I might produce many Instances : hear what God saith of Zedekiah , and of his Kingdom , Ezek. 21.26 . Remove the Diamond and take off the Crown , &c. that is , take the Kingdome from that trecherous Prince , he shall not Rule any more ; Jechoniah who is now unregarded shall be exalted , and Zedekiah who is now exalted , shall be brought low ; and concerning the Kingdom of Israel and Judah , I will utterly overturn it , so that it shall not be erected any more , untill the Messiah come , whose right it is , and to him I will spiritually give it : And of Jechoniah the son of Jehojakim , King of Judah , God saith , Though he were as near and as pretious to me as the signet on the right hand useth to be to him that weares it ; Jer. 22.24 . yet , saith God , I would pluck him thence , and cast him away into Captivity , Jer. 22.24 . As if he should say , You may think his nearnesse to me , and my affection to him , may preserve him in his place and power , but be not deceived ; for , as I live saith the Lord , I will pluck him thence . God is as resolute as Saul when he had bound the People , not to eat till night , As I live though it be done by my son Jonathan , he shall dye , 1 Sam. 14.39 .

I shall content my self with making some brief Use of this Point , and so passe it . God hath done much for this Nation , and graced it with high Priviledges , and rich Prerogatives , wherein we seem to outvie the felicity and pride of any other Nation . Of all the Trees in the Garden , we seem to be the Vine : Of all the Flowers in the Field , we are the Lilly and the Rose : And what Priviledge had Jerusalem , that we may not glory in the like , or in a better kind ? Yet all our Priviledges will not exempt us from wrath in case we go on in our wickednesse ; but aggravate it . Was Jerusalem not spared , that chosen City , and Empresse of the Nations ; and can we imagine that we shall escape ? Art thou better then populus No ? ( saith God to Ninevie ) that was scituate among the Rivers , Nah. 3.8 , 9 , 10. that had the Waters round about it , whose Rampart was the Sea , and Her Wall was from the Sea ; Aethiopia and Aegypt were Her strength , and it was infinite : Put and Lubim were Her helpers ; Yet , She was carryed away , She went into Captivity , Nah. 3.8 , 9 , 10. Truly the same may be said to us ; Is our State safer , or more secure then Athens , or Sparta , or Babylon , or Troy , or Ninevie , or Jerusalem ? Or is our Church more glorious , or more renouned then were those 7 famous Churches of Asia ; Ephesus , Smyrna , Pergamus Laodicea , Philadelphia , Sardis , in the midst whereof God is said to have had his walk ; yet , for their sins , Rev. 2.5 . the Candlestick is now removed from them , and those glorious Churches are now become a place for the Zum and the Ohim , Isa. 13.2 , 1. the Satyres , and the Scretch-Owles to lodge in ; They are become cages of unclean and loathsome Birds , overspread with Turcism .

We are too prone to put our trust in some outward Priviledge or other , as the Jews did in the Temple , wherein they most gloried , Jer. 7.4 , 5 , 9. Jer. 7.4 . but this is to trust in lying words ( as the Lord tells that People , vers. 8.9 . ) whilst they lay in the guilt of manifold transgressions , and came into his presence with wicked dispositions , and hollow hearts , ( which God took great notice of , ) it was not the crying up of the Temple of the Lord , that would profit them , when they had polluted it , and prophaned it ; And therefore he sends them to Shiloh ( where the Ark of God was for some time ) and wills them to look back to that place , and consider whether the presence of the Ark ( which indeed was it that made the Temple holy ) did shelter it from sorrow and desolation , verse 11. Nor should it shelter that Temple wherein they so much gloryed ; nor did it . O my Beloved , let us not delude our selves in trusting to any outward priviledge whatsoever , not to those spiritual priviledges , ( that we have yet continued ) that the Doors of the Temple yet stand open unto us , that we have zealous and faithful Ministers yet amongst us , who stand on their Watch-Tower , and give us warning : Indeed , God is not so wholly displeased with a People , where these are continued ; but that he may be pacified if we seek him in time , before the decree comes forth . Zeph. 2.1 . We have yet the true Religion professed , and by Authority maintained ; we have his Ordinances , the Word and Sacraments continued ; His favour hath many wayes bin manifested in many great deliverances that we have had : We have strong Walls about this Nation , a great Navy by Sea ; Strong Forts by Land : Valiant Souldiers , expert Commanders , &c. But it is in vain to rest upon any of these ; All these will be but as paper walls , whilst those sins are so common amongst us , that provoke God's wrath against us . When Phocas had killed his Master Mauritius the Emperour ( like another Cain , ) he laboured to secure himself by building a mighty Wall about his Pallace , but he heard a voyce by night that told him , Albeit he built Walls as high as the Clouds , yet sin within those Walls would undermine all . He was a Noble , and wise Captain ( of whom I have read , ) who being moved to take upon him the defence of a strong City , and encouraged thereunto from the strong Fortifications about it , inexpugnable walls of it , and the plentiful Ammunition that was in it , demanded of them ; If there were any covering betwixt it and Heaven ? if they had any defence against God's Vengeance , ( whom by sin they had provoked . ) It is in vain to ask what strenth we have by Sea or Land , but let us enquire on what terms we stand with God ; Let us draw our eyes from Walls and Towers , and make God our Tower and Fortresse , if we would be safe , Zach. 2.5 . Yet to come a little nearer , Zach. 2.5 . let none of you content yourselves with the Priviledge of Christians , unlesse you live the life of Christians ; nor flatter your selves with an outward Profession , nor any other outward priviledge ; It will nothing availe you , that you are chosen out of the rest of the World , Tim. 2.14 . to be a peculiar people unto God , unlesse you be purged from your iniquities , and be zealous of good works ; Nor that you have the Covenant , and the seals thereof ; the glorious Gospel of Christ , and the Sacraments ; that you have bin Baptized , and thereby admitted into the Family of God ; and have eat and drunk at His Table , if you live not as Children and Servants ought to live : for then these will be to you , 1 Sam. 15.27 , 28. but as the lap of Samuel's Garment in the hand of Saul , the pledge of your rejection . Nor are these temporal Blessings , which God hath bestowed on you ( say it be greatnesse , or high place , or the like ) , sufficient Arguments of God's Love , or pledges of your Salvation , unlesse withall you have the Grace to employ them to the Glory of the Giver , and to use them to those holy ends for whith they were bestowed . Where God hath bestowed the Seed of his Mercies with a liberal hand , He expects a fruitfull harvest of righteousnesse , and true holinesse ; But if we return no crop , or bring forth the Tares and Cockles of sin and wickednesse , we shall be but nearer the Curse , and his many benefits shall serve but as so many arguments to aggravate your sins , and encrease your Punishments . And so much let s●ffice to be spoken of the Severity of the Sentence denounced against this Figg-Tree , Cut it down , We come now to the Equity of the Sentence ,

Why cumbereth it the ground ? ]

God need not give a Reason of his doings , Job . 9.12 . Job 33.13 2 Sam. 16.10 . his Judgments ( although not alwaies manifest , yet they ) are alwaies just ; yet that he might be justified , and the mouth of wickedness stopped , he is pleased to stoop so low , as to render a Reason of his severity , and to impart to us an account of the ground of his proceedings ; thus he deals with the Dresser , as if he should say , Think it not strange that I deal thus severely with this Figg-Tree , I will give thee my Reason , Terram reddit otiosam . It is not onely barren in it self , but it cumbers the ground , Doct. Josh. 7.10 , 11. Lam. 3.39 , 40. Isa. 42.25 . & 57.17 . Jer. 13.22 . & 30.15 . 2 Thes. 2.10 . 1 Cor. 11.3 〈…〉 and causeth barrennesse , drawing away nourishment from other Plants that would bear fruit : In General then , let us pitch our thoughts awhile upon this Truth ,

God's severest Judgments have alwaies most equitable Reasons . When God strikes , there is some Cause evermore , some Motive , for the inflicting of evill , Josh. 7.10 , 11. Lament. 3.39 , 40. Isa. 42.25 . & 57.17 . Jer. 13.22 . & 30.15 . 2 Thes. 2.10 . 1 Cor. 11.30 .

It is a natural Conclusion , ( as well as Divine , ) that when God is angry he strikes and when he strikes he is angry . This Judgment ( saith Calvin , speaking of the Barbarians censure of St. Paul ) was common in all ages , that those who were grivously punished , had grievously offended . For God ( to the end , that he might make the world without excuse ) would have this deeply rooted in the minds of all men , that calamity and adversity ( and chiefly , notable destructions ) were testimonies and signs of his wrath , and just vengeance against Sin ; and there upon did the very Barbarians conclude against Paul , Act. 28.4 . that he was a Murtherer , when they saw the Viper , hang upon his hand , that had leaped out of the fire ; whom , though he escaped the Sea , yet vengeance would not suffer to live , Acts 28.4 . That God strikes not in such anger , but with relation to sin , is a Doctrine that a man need not to be catechized in ; He needs not read Fathers nor Councels , nor Schoolmen , nor Summists , nor Casuists , ( saith one ) no , nor the Bible it self , ( out of which , we may bring multitudes of proofs to strengthen it ) : The very natural man can so conclude , albeit he may err when he comes to particulars ; as those men of Malta did , who descended hastily and inconsiderately to particular and personal Application . Had they known Paul , or known him guilty of Murther , or any such heinous crime , there had been some ground for their censure : For when the sins of any are notoriously and manifestly known unto us ( especially , if they be such as God hath threatned to punish with such Judgments ; ) in such a case it is not unlawful to judge , That for those sins God hath justly smitten them , Psal. 52.6 , 7. But when we judge a man guilty of some great sin , ( albeit we know no sin by him ) onely for the Affliction that he endures , and the Judgment of God that is upon him , is great rashnesse ; And for this , Job's friends were reproved sharply : Thus the men of Malta failed , they judged that the Judgment upon this man , St. Paul , was an evidence of his guiltinesse in this offence of Murther ; ( For there were many crimes , and those Capital , and such as would have induced death , on this side of Murther , ) but they stopped at none till they came to the worst , and therein they transgressed the bounds of Charity , and were faulty . But that God is angry when he strikes , and that he hath just cause to strike when he doth , is an undeniable Conclusion , from the Dictare of Nature as well as Scripture .

For God is a righteous God , Reas. and cannot do other than right ; unlesse he should deny himself , which is altogether impossible for him to do , Gen. 18 , 25. Deut. 32.4 . Job 8.3 . & 34.10 , 11 Rom. 3.5 , 6.

Secondly , He is gracious and slow to anger , Exod. 34. Favours are from God's own bowels , but Judgments alwaies are forced , as the Bee stings not till it be provoaked . Thus it is in the maine Poynt of a man's eternall estate ; man's Salvation is ex mero beneplacito , The gift of God is eternall life ; but his damnation is never without a cause in man . The Soul that sinneth shall dy ; so is it in this case of lesser Good or Evill .

We may make good Use of this , Vse . in all Judgments and afflictions that befall our selves , or others , ( seem they never so severe ) : Let us learn to justify God , and clear him from all injustice , Psal. 51.4 . Rom. 3.4 . David indeed complained justly of his enemies that they persecuted him without a cause , Psal. 35.19 . that is , In respect of them , he had given them no cause so to do ; but who can charge God with this injustice , but he must charge God foolishly and impiously ? He never smites till he be provoked , nor alwaies then : God , when he doth smite , exacteth lesse of us then our sins deserve , as Zophar said to Job 11.6 . An Ounce of Judgment was never without a Pound of Sin .

Yet when any Judgment lyes upon us , we are too apt to think that God deals therein over-severely with us ; and are ready to cast a sullen frown upon God , with Cur me coedis ? Why dost thou smite me ? It is storied of Titus Vespasianus the Emperour , that lying on his death bed , and looking up to heaven , he complained of his Gods , saying , Immerenti sibi vitam eripi , That he deserved not to dy , having never committed any thing , in his whole life , whereof he repented , but one ; ( surely he had so much the more cause to repent him now ) . But why speak I of him ? Job was a holy , godly man , and confessed his own vilenesse and guiltinesse before God , as appears Job 40.4 . yet he had in himself , a secret conceit that he was not so vile and sinfull as to deserue such heavy Afflictions , as God had laid upon him ; which was the reason of God's so speaking to him , Job 40 4. Ver. 8. vers. 8. Wilt thou also disanull my Judgment ? Wilt thou condemn me , that thou maist be righteous ? The best of us are apt , under heavy afflictions , to disanull God's proceedings with us , and question God's righteous proceedings therein : but this may not be ; we may not give liberty to tongue , or thought , to murmur or repine under God's stroaks : But

First , Learn Silence , Job . 4.4 , 6. Psal. 39 9. and with Job to lay our hands upon our mouths , Job 40.4 , 5. and with David , Psal. 39.9 . to be dumb : nor onely bind our Tongues to the good behaviour , that they do not speak impatiently against God ; but our very Hearts must be kept from inward repining and fretting against him , Psal. 62.1 . Psal. 62.1 . Truly my Soul keepeth silence unto God .

Secondly , Acknowledge God to be just , in all that hath befallen us : I have sinned ( said holy Job ) , What shall I do to thee , Job . 7.20 . Psal. 119.75 . ô thou Preserver of men ? This David confessed , I know O Lord that thy Judgments are right , and that thou in faithfulnesse hast afflicted me , Psal. 119.75 . Which saying of David , Mauntius the Emperour used , when his Children were slain before his eyes , and after that , his own eyes put out , Righteous art thou O Lord and just are thy Judgments . Thus it should be with us in all Judgments that befall a Land or Nation ( seem they never so severe and sharp ) : Let us learn to justify God therein . As did the Princes of Israel , and the King himself : When God punished them by Shishak , they said , The Lord is righteous , 2 Chr. 12.6 . Lam. 1.18 . Neh. 9.33 . Dan. 9.14 . Mich. 7.9 . 2 Chron. 12.6 . the like confession did the Church make , Lament. 1.18 . So Neh. 9.33 . & Dan. 9.14 . & Mich. 7.9 . They have not onely confessed God's righteousnesse therein , but his Goodnesse and Mercy ; some mitigation of the rigour of Justice ; some cause of admiring rather his Indulgence towards them , than of repining against him for his severe dealing with them , Lam. 3.22 . Lament. 3.22 . It is the Lord's Mercy that we are not utterly consumed ; that is from being a People , because his compassions fail not .

Thirdly , Patiently bear the soarest correction that God is pleased to lay upon us , out of this perswasion , that we have deserved more . Thus Ezra , speaking of the extream Judgment of God upon his People in the Babylonish Captivity , which was the extreamest and heaviest Judgment that ever God had inflicted upon any people under Heaven , ( as appears by that we read Lam. 1.12 . & Dan. 9.12 . ) : yet he confesseth , Lam. 1.12 . Dan. 9.12 Ezr. 9. 13 Thou our God hast punished us lesse than our Iniquities deserve , Ezra 9.13 . When their uncircumcised heart is humbled ( saith God ) , then they shall accept of the punishment of their Iniquity , Lev. 26.41 Mich. 7.9 , 10. Levit. 26.41 . that is , they shall willingly bear them : Well may that Offender bear a brand in the hand , who saves his neck Mich. 7.9 , 10. Ransack thine own heart , and thou shalt find that thou hast deserved that which thou sufferest , & more ; 1 Joh. 3.20 and if thy conscience condemn thee , God is greater .

Fourthly , If in case the Cause and Reason of God's severity be unknown unto us , yet let us learn to justify God therein : resting assured , that there is Cause enough , albeit ( as yet ) we have not found it out . His Judgments are , somtimes secret , but alwaies just ; It is not possible , that he should do any wrong to any of his Creatures ; his Will is the Rule of Justice , and every thing is right because it is his Will , to have it so ; But besides this , there is some particular Cause , or Reason , why God writes such bitter things against us . Job . 13.26 . 1 Sam. 17.29 . 2 Sam. 21.1 . Jer. 8.6 . Ezek. 16.43 . Therefore , as David answered his Brother , so answer thy repining Soul , 1 Sam. 17.29 . What hath God now done , is there not a Cause . Therefore ,

Fifthly , Search out the Cause , ( if it may be ) as did David , 2 Sam. 21.1 . God blam●s the want of this , Jer. 8.6 . Ezek. 16.43 .

But how may we find out the particular Cause , for which God punisheth us ? Quest. What must be done in this case ?

God doth so order his Judgments ( commonly ) , Resp. that in the Punishment , we may see the Sin ; and in the Sin foresee the Punishment . Sometimes , the very Punishment , and Circumstances of it , shewes us the Cause . God ( many times ) punisheth us in the like kind , Jud. 1.6 , 7. 1 Sam. 15.33 . Exod. 1.22 Talia quisque luat , qualia quisque facit . Euseb. l. 9. c. 9. Bodin l. 6. de Rep. Lin. Decad. 1. 1 King . 21.19 . Jer. 7.32 . as in Adonibezeck's Case , Judg. 1.6 , 7. And in Agag's Case , 1 Sam. 15.33 . And Pharaoh's Case , Exod. 1.22 . He drowned the Children , and was drowned himself , Exod. 14.28 . and many others , wherewith History ( both sacred and prophane ) doth abound . And for the better discovery , God is pleased many times to observe the Circumstances of Place , as in Ahab , 1 King . 21.19 . In the place where Doggs licked the blood of Naboth , shall Doggs lick thy blood , even thine . In Tophet where the Idolatrous Israelites sacrificed their Children , in the same place shall they be slaughtered Jer. 7.32 . So Aristotle tells us of a lewd Son , who dragged his Father by the hair of his head to the threshold of the House ; and was himself dragged to the same place , by his Son , and in the same manner .

And sometimes God makes choyce of that time to punish wherein the fault hath been committed : Ps. 78.30 . Whilst the meat was in the mouths of the lusting Israelites , the wrath of God came upon them , ( saith the Psalmist , Psal. 78.30 . ) Thus Titus began the siege of Jerusalem , Caesar Baron . ( as some have exactly calculated ) upon the same day , in which our Saviour suffered : And as the Jews put Christ to death at the Feast of the Passeover ; So , at the same time of the year , when multitudes of Jews were met together at Jerusalem , to celebrate that Feast , according to the Law , the Romans came upon them , and destroyed both them and their City . Our own Chronicles tell us of a great man , L. Hastings in the daies of Richard the third , who conspired the death of the Queen's Kindred ; and by indirect means , and illegal waies , without trial of Law , or offence given , had fetcht off the heads of the Ea●l Rivers and Gray , and others ( executed at Pomfret in the North ) . He , at the same time of the year , the same day of the Month , the same hour of the Day , and if curiosity may go further , ( saith one ) the same minute of an hour ( as neer as could be guessed ) , after the same lawlesse manner , had his head stricken off in the Tower of London .

Much may be gathered from the Part that is punished or afflicted . Jeroboam stretched out his hand to strike the man of God , and God strikes that hand of his , It was dried up , so that he could not pull it in again unto him , 1 King . 13.4 . Gen. 19.11 . Jud 6.16.21 . Luke 16.24 . Revel. 16.9 , 10. Num. 5.21 Num. 25.8 The Sodomites had eyes full of Adultery and Uncleannesse , and were stricken with blindnesse , Gen. 19.11 . So Sampson's eyes were first pulled out , which first allured him unto sin , Judg. 16.21 . That rich Epicure , mentioned in the Gospel , offended most in his Taste , and is tormented in his Tongue , Luke 16.24 . So were those Blasphemers , mentioned Revel. 16.9 , 10. they gnawed their Tongues for pain . The Adulteresse's thigh did rott , and her Belly swell , Numb. 5.21 . Zimri and Cozbi were thrust through the Belly , Numb. 25.8 , Jehoram was stricken in his Bowels , untill they fell out , for that he had no bowels of Compassion towards his Brethren , but slew them all with the Sword , 2 Chron. 21.13 , 15 , 19. Nichanor's head and right hand were stricken off , 2 Chr. 21.13 , 15 , 19. which he had lift up against the Sanctuary , 1 Mach , 7.47 . and wherewith he had blasphemed the God of the Sanctuary , 1 Machab. 7.47 . The Law was Eye for Eye , Levit. 24. Tooth for Tooth , Levit. 24. God takes special notice of the offending Member .

Nor is the Measure of the Punishment to be disregarded ; God often observes the like measure , Mat. 7.2 . and proportion , in inflicting Punishment . Hear what Christ saith , Math. 7.2 . As we mete to others , it shall be measured to us again : a Measure , pressed down , shaken together , and running over . Reward her ( saith the Angel , of Babylon ) as she rewarded you ; In the Cup which she hath filled , Rev. 16.6 . fill to her double , Revel. 16.6 . It is storied of Caesar , that he had undone 23 Countreys , and he had 23 wounds given him , whereof he died . And for the manner , Hear what the Prophet speaketh Isa. 33.1 . Woe to thee that spoilest , Isa. 33.1 . and thou wast not spoyled : When thou shalt cease to spoil , thou shalt be spoyled ; and when thou shalt make an end to deal treacherously , they shall deal treacherously with thee . Exod. 22.22.24 . Prov. 1.24 , 28. 2 Thes. 1.6 Jam. 2.13 . 1 Sam. 2.30 , 31 , 32 , 33 , 34 , 35 , 36. So Exod. 22.22 , 24. Prov. 1.24 , 28. 2 Thes. 1.6 . Jam. 2.13 . Wee might abound in Examples . I shall trouble you onely with one Instance more , and that is in Eli ; in every parcel of whose Punishment , his Fault , and God's Justice in punishing of it , was made conspicuous , 1 Sam. 2.30 . &c. First , His Sons despise God , and God leightly esteemes them . Secondly , Old Eli was indulgent , therefore not an old man of his House shall be left , ver. 31. Thirdly , His Sons were enemies to God in the profession , and therefore he should see an enemy in God's Habitation , ver. 32. Fourthly , He punished not them , therefore they should live to punish him , to consume his eyes , and grieve his heart , ver. 33. Fifthly , He preferred their life to his Maker's honour , therefore they shall dy in ignominy , and with dishonour , ver. 34. Sixthly , He abused his Authority with connivence , and therefore God would translate it to another , who should use it better , ver. 35. Seventhly , Forasmuch as his Sons were so sawcy as to take the meat from off God's Trencher , therefore his Family shall be brought to begg a morsel of Bread , ver. 36. Eighthly , and Lastly , For that he neglected to take vengeance on their iniquities , therefore God would punish both him and them , 1 Sam. 3.11 , — 15. and that severely , cap. 3.11 , 12 , 13 , 14.

Thus , as God puisheth alwaies de condigno , so sometimes de congruo & in analogo ; He alwaies punisheth Sin in some kind , and sometimes in its own kind , according to that of the wise man , Prov. 14.14 . Pro. 14.14 The Backslider in heart shall be filled with his own waies . And this he doth , that mens punishments may be as Glasses , wherein their sins may be seen more clearly ; if not for their Repentance , yet for the warning of others .

And sometimes , God is pleased to punish Sin with contrarieties : Simeon and Levi were united and combined in the Sin of Murther , therefore they shall be devided and scattered in the Land of Israel , Gen. 49.7 Gen. . 49.7 . Thus God punished the Pride of the Daughters of Zion : In stead of sweet smell , there shall be a stink ; in stead of a Girdle , a Rent ; and in stead of well set haire , baldnesse ; and in stead of a Stomacher , a girding of Sack cloth ; and Burning in stead of Beauty , Isa. 3.24 . Jam. 5.2 . Luk. 15.13 , 16. Isa . 3.24 . The covetous man's Riches shall be corrupt , and his Garments moth-eaten , Jam. 5.2 . The Prodigall's wastefulnesse is followed with want and beggary , Luk. 15. Drunkennesse and Epicurism , he punisheth with Famine and a thin Vintage , Joel 1.9 , 10. Joel 1.5 , 10. And thus we may find some proportion in the disproportion that is betwixt the Sin and Punishment ; and , in the Judgment inflicted , read the abuse of the contrary Mercy . Hath God cast Shame and Disgrace upon thee ? then the cause of it very likely was thy Pride : Is the Punishment Want ? then the cause may be , Abuse of Plenty and Abundance : Is it War , then Abuse of Peace , &c. And thus from the Punishment may the Sin be read .

Secondly , If we hearken to the Upbraidings of our Consciences , they will tell us ( if they be well awakened ) what the fault is , for which we are punished . Gen. 42.21 . So Gen. 42.21 . the Conscience of those Patriarchs brought their old sins to a new reckoning ; It was many years since that they had sold Joseph , so long agone that Joseph was grown out of knowledge with them , ver. 8. All this while , Conscience makes no noise , but followes them slily and silently through the Wilderness , and home to their Father's House , and then into Aegypt ; but when it found them to be cooped up three daies in Pharoah's ward , now it bayes at them , and flyes upon them , and tells them right , what was the reason that they were so roughly used : There were other sins ( questionlesse ) whereof they stood guilty , and which had bin committed by them ; and some , long since that of selling their Brother ; but their accusing conscience tells them , that their present trouble befell them , for their cruelty to their Brother , in that when they saw the angu●sh of his Soul , Dr. Harris and that he besought them , Good Brothers deal not so harshly with me , good Brother Reuben , Brother Simion , Fuller Comment on 1 Cor. 11.30 . &c. but we would not hear ( say they ) therefore is this distresse come upon us . When we hunt after that sin which causeth our Woe , and find our selvs , either to be at a losse , or cold S●nt ; If once our conscience begins to spend her open mouth , we may conclude , that that way went the game , ( as one speaketh aptly ) .

Third●y , In short , if after all this done , thou canst not find out the Cause , why God is so displeased with thee , go to him and desire him ( with Job ) to shew thee wherefore he contendeth with thee , Job 10.2 . & 13.23 . Psal 99.14 Job 10.2 . & 13.23 . Shew me my Rebellion and my Sin . God is as willing to teach his Children as to correct his Children , Psal. 99.12 . Blessed is the man whom thou correctest and teachest : Desire God to add teaching o correction , that thou maist know the meaning of the Rod , and what the Cause is ; joyn Prayer with the other means , and doubt not , but rest assured , in due time it shall be discovered : In the mean time make sure work ; repent of all thy sins in general , and bewail that sin especially ( if grosse ) in a more especiall manner , that thou hast least sorrowed for . Pet. Mart. in 2 Sam. 24. It is related of the Adulterous Mother , of those three Brothers , Gratian , Lombard , and Comester , that being warned by her Confessor to be sorry for her Fact ; she told him , that considering what rare Schollars , and men of note her Sons were , she could not be so sorry for her sin , as she should , because her sault had so much profited the Church : His Answer unto her was , Dole quod non doles , quod dolere non possis ; be sorry for this , then , that thou canst not be sorry . So if thou hast not truly humbled thy Soul , and deeply afflicted it for that one Sin , ( it being hid from thine eyes , ) repent now , that thou hast not repented for it , and humble thy Soul before God , for that thou hast been no more grieved , and humbled . Indeed when we have repented the best we can for all our sins ; we shall have cause to repent us of our Impenitency , of a want of Repentance and godly sorrow in us , albeit ignorant and impenitent Persons are not thereof sensible . Thus much in general . Now , more particularly to the Reason , Why cumbers it the Ground ?

The Reason is rendered in an Interrogatory way , Why ? There are divers ends of propounding Questions ( as I have shewed in my Exposition on some other Parables ; See my Friend at Mid-Night p. 32. Rom. 6.1 , 2. ) I shall not now trouble you therewith : It is usual with us when one would expresse matter with greatest force , to propound it by way of Question and Interrogation : So , Rom. 6.1 , 2. Shall we continue in sin , that grace may abound ? God forbid : How shall we that are dead in sin , live any longer therein ? We cannot do it , we dare not do it ; So here , Why Cumbers it the ground ? that is , it must not do it , it shall not do it .

It Cumbers the ground , and takes up room in the Vineyard : It is not onely unfruitful in it self , but terram iuutilem reddit , Bez. Annot. in loc. it makes the ground barren , and draws the heart of the Earth , and hinders the fructifying of other Plants which would bear better , and bring forth fruit in more abundance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . were it not for it ; and so much the word in this place imports . Thence we inferr that ,

Barren Professors are cumbersom : Doct. Upprofitable burdens they are to the Vineyard of the Lord .

They are so ( to speak in the Language of the School ) both Formalitor and Effectivè ; Not onely unfruitful in themselves ( and so a burthen to the Earth ) ; but also in their Effects , as causing barrenness to the soyl , whereon they grow .

First , They are steril and barren in themselves , and in that respect cumbersome and a burthen to the Earth .

This the Psalmist sets forth most excellently Psal. 14.1 . They are corrupt , Psal. 14.1 , 3. they have done abominable Works , there is none that doth good : And again , verse 3. They are all gone aside , they are altogether become filthy ; there is none that doth good , no not one . It is spoken of the whole race of mankind , of all Adam's Posterity in the stare of nature ; and in that state are all wicked Livers , and hypocritical Professors ; and so aptly may it be to them applyed , as the Apostle doth in applying it unto the Jews , who boasted very much of their Priviledges , Rom. 3.10 . Rom. 3.10 . All such are unprofitable , and become as rotten and corrupt Branches , and of no more use then rotten and nasty things , which men cast out for their unprofitablenesse ; and being unprofitable , needs must they be burthensome ; like a rotten tooth , which is not onely unserviceable , but dolorous and painful .

That which we read , Ezek. 15.1 , 2 , 3. Ezek. 15.1 , 2 , 3. is worth our consideration , whereby the unfitnesse of the Vine-branch for any work , the unusefulnesse and unprofitablenesse of the Hypocritical Israelites , is set forth : The Vine is a noble Plant , in respect of the Fruit it bears ; but , being barren and fruitlesse , it is uselesse : The Ash serves for Plough-boote and Cart-boote ; The Oake for Gate-boote and Stile-boote ; Thornes and Bushes for Hedge-boote : Old doated Trees ( as we say ) for Shinn-boote . But of all Trees , the wood of the Vine is unserviceable ; It is not fit to make so much as a Pegg to hang any Vessel thereon : Lo , such is Israel ( saith God ) , if it bare good Fruit , it would be dear and precious unto me ; but being barren and unfruitful it is of no use , unfit for any service .

Many Comparisons and Resemblances are used in Scripture to set forth the unprofitablenesse of a barren Professor . Psal. 1.5 . Jude v. 12. They are resembled to Chaff , to Thorns , and Thistles ; to Clouds without water ; Trees withered , without fruit ; and such like . Amongst others , that of our Saviour is very pertinent , who resembles such to Salt that hath lost its savour , which is good for nothing , Mat. 5.13 . but to be cast out , and trodden under foot , Math. 5.13 . Other things when they have lost their savour , recover it by the virtue of salt applyed unto them ; but if salt if self have lost its savour , nothing is able to fetch it again . There is nothing in nature that can restore it to its former quality ; Other things ( even after their corruption ) may be useful for some purposes : Sowre Wine makes Vinegar , Raggs Paper , Soyl and Rubbish is good to fat the ground ; but savourlesse salt is good for nothing but the Dunghill ; nor is it fit for that , and therefore must necessarily be trodden under foot , as utterly unprofitable , which is not onely a thing Calamitous , but extreamly Ignominious . Neither is the dumb and unprofitable Minister onely , this unsavouty salt ( albeit Christ directed that Speech to his Apostles ) ; but every Professor of godlinesse that hath denyed the power thereof , whose spirit is barren of the Fruit of good Motions , 2 Tim. 3.5 . The Understanding barren of the Fruit of good Meditations . The Will barren of the Fruit of good Resolutions , The Sensitive Appetite barren of the Fruit of good Affections , The whole man barren of the Fruit of good Works ; every such a one is as this Figgless Figg-Tree , burthensome to the Earth , and cumbersome to the ground that bears them .

Secondly , As they do no good , and are cumbersome in that respect ; so they do much harm , and so become unprofitable burthens , and that many wayes .

First , To the Soyl whereon they grow , the very Earth is the worse for a fruitlesse Figg-Tree . It was the sin of man ( at first ) that caused God to curse the Earth to Thorns and Thistles , Gen. 3.7 . and ever since he hath turned a fruitfull Land into barrennesse , for the wickednesse of those that dwell therein . Psal. 107.37 . Jer. 23.10 . Hos. 1. — 4. The sins of those within the pale , are they for which a Land doth mourn , Hos. 1. — 4. So is it in the Vineyard of the Lord : Let a barren and unprofitable Figg-Tree have his standing wheresoever , the ground shall be the worse , and not the better for him : Let Rehoboam be rooted amongst the Kings in the Land of Judah , 1 King . 14.37 . and the Sheilds he finds of Gold , he will leave of Brasse : Let Balaam be numbred amongst the Prophets , and Judas amongst the Apostles ; and the Vineyard of the Lord shall find cause enough to say of such a Figg-Tree , that it cumbers the ground : The Church suffers by the growth of such Trees ; it loseth her heart and fatnesse ; Her Beauty and Glory is much blemished by the growth of such plants in it .

Secondly , Such barren Trees are cumbersome and burthensome to other Trees and Plants , that grow ( or might grow ) in the Vineyard ; and that divers wayes .

First , A barren Tree possesseth the place of a better , and by its good will would not suffer any to grow near it ; The best Rooms at Feasts , the chief Seats in Synagogues , Isa. 5.8 . Luke 14.9 . proud Pharisees will take up ; nor is there any place for better Guests , till they be removed lower , and commanded to give place , and so room made ( by their removal ) for others that are invited .

That passage which we have in Isa. 22.20 . is worthy of serious consideration ; Isa. 22.20 . God promiseth to call Eliakim , the Son of Hilkiah , and to commit the Government of his people in his Hand , and so fasten him as a nayl driven to the Head , in a sure place , on whom they should hang all the glory of his Fathers House , from the Vessels of the Cups , even to all the Vessels of the Flaggons ; with matters , both great and small , should he be trusted ; but Eliakim's substitution must be upon Shebna's deprivation ; God will first drive him from his Station , and pluck him down from his State , Vers. 19. vers. 19. In that day , saith the Lord of Hosts , shall the Nayl that is fastned in a sure place ( meaning Shebna who then governed and thought himself sure ) be removed and be cut down and fall , Vers. 25. and the burthen that hangs upon it shall be cut off ; In the same day that God doth this , Eliakim shall come in and be advanced , ( but not before ) . Thus one Nayl drives out another ; What Solomon speaks of misery , The Righteous is delivered out of trouble , Prov. 11.8 and the Wicked comes in his stead ; the like may be said of a good mans prosperity : when the wicked are turned off , better come in their room .

The like may be seen in David's case , who was annointed to be King over Israel long before his Installment : Saul sat yet upon the Throne , and David must be content to stay a while for that , till Saul be removed ; and , that being done , then he shall be planted and seated in his room , in Hebron : So whilst Judas supplyes the place of an Apostle , 2 Sam. 2.1 . honest Mathias shall be kept out ; Acts 1.20 . his place must be Voyded , before another take his Bishoprick , Acts 1.20 . The Jews they must be broken off before the Gentiles be grafted in , Rom. 11.19 . Rom. 11.19 . And whilst those ungrateful Farmers of the Vineyard held their Lease , it could not be taken by others , who would gladly have hyred it , and rendred the Fruit thereof in due season , Mat. 21.43 . Math. 21.43 . So long as wicked Magistrates , Idle and Scandalous Ministers , Bribing and corrupt Officers , and such like , are in place ; others who might do , and would do more good , cannot be admitted .

Secondly , Such as are barren and unprofitable in their places , devour not only equal nutriment with him that beareth , but many times starve other inferiour plants within their reach ; drawing away the heart , and fat of the Soyl with their Succours and Feeders : What a breadth beareth some great Ash or Oak ? How far do their Roots spread , albeit under ground , and unseen ? Yet , it may be perceived by their soaking of the ground , and drawing away nourishment from Corn and Plants , that are near unto them : It is thus with many an unprofitable and barren Christian , he is a Soaker , and that in respect both of things that concern this Life and a better ; and so , cumbersome . Such are to be found in the Church .

That large and liberal maintenance allowed formerly by our fore-Fathers charity , for pious uses ( as towards the maintenance of the Ministry , succouring of the poor and needy , &c. ) a great part thereof was formerly devoured by idle Moncks , who lived like droans , and minded nothing so much as their Bellies ; and ( to mend the mater ) was afterwards taken from them , and given to others , who spent that which was so charitably given , upon Hounds , and Whores , and such like vitious practises . Comineus observed , upon a battle fought in France , some lost their Livings by running away , and they were given to such as had out-ran them ten miles ; So it is in this Case , we have taken ( saith one ) from Papists , and given to Rapists : that which is due to Ministers for their maintenance , and to the poor for their sustenance , is soaked away by some barren Impropriator , and Sacrilegious Church-Robber ; This many a Parish , in this Nation , can testifie .

How many are there in the Commonwealth which being in Office , and having Rule and Government in their hands , by Oppression and extortion ( or some other indirect course ) draw from those , whose back and bellyes pinch for it , they having scarce bread to put into the mouths of themselves and Children ? How many Officers and Men in high place , have we known growen suddenly Rich , by the spoyl of the Subject , and by impoverishing others ? In the dayes of Pliny , tribute was paid by many Nations to the Romans , for the very shade of Planes and Cedars . And unlesse it be for the shade of these , ( which yet is a noysome and pestilent shade ) ( as anon you shall hear ) men cannot say , why they should have such Pensions and Payments to the impoverishing of many ? Who may say to them , as sometimes a poor lean widdow woman said to Baldwin an Archbishop , Acts & Mon. 230. who ( boasting that he had not eaten flesh for a long time ) was told by her that he had eaten up her flesh in oppressing of her , and causing her , to sell her Cow ( which was her livelyhood ) to satisfie him . When you see small Officers swell up to high estates ( and you may often see it ) you may easily smell Bribery and Extortion in it .

In private Families likewise there are many such burthensome Plants to be found ; many a fair estate is consumed by Pride and Luxury , Voluptuousnesse and Prodigality . Out of the painful and laborious Silke-worm , ariseth a painted Butter-flye ; Through the wasteful Prodigality of one Spend-thrift , many under-Plants are undone , and drawen saplesse ; the Wife is brought to misery , Children to beggary , through the profuse expence of some ryotous Husband or Parent , who in a short time consumes a fair Estate , and large Patrimony . There is Treasure to be desired , Prov. 21.20 . Explained . and Oyl in the dwelling of the Wise , ( saith Solomon , ) but a foolish man spendeth it up , Prov. 21.20 . The meaning of which Proverb is , that is the care of a wise man to keep that which is bestowed on him through God's bounty , and his own endeavours ; but an unthrifty person by his Prodigality , lavisheth out his substance , and maketh himself a pit , wherein his great Estate , yea , and Family is swallowed up and devoured . Thus you see , how the under-Plants both in Church , Common-wealth , and Private-Family , come to be soaked in matters that concern this Life , by a barren and over-topping Figg-Tree .

And the like might be shewed you how good Plants are exceedingly hindered , in their growth in things spiritual , by such barren professors that grow near them . God complained of the iniquity and oppression of the Shepherds , ( the chief Rulers amongst the Jews ) that they made sad the hearts of his People , discouraging of them in pious courses , Ezek. 13.22 . Ez. 13.22 . And how they did that , is shewed afterwards in that Prophesie ; they did beat & push them with their horus , they did eat up their pasture from them , and trample the rest under their feet , Ezek. 34.19 , 21. Ezek. 34.19 , 21. Sad is the case of those Sheep , who have such Shepheards set over them to feed them ; And the Scribes and Pharisees took away the key of knowledge from the People , and so shut up the Kingdome of Heaven against men , Mat. 23.13 . Luke 11.52 . neither entring in themselves , nor suffering others to enter in , that would : for which a We is denounced against them , Mat. 23.13 . Luke 11.52 . Thus they are burthensome to other Plants that grow near them , by drawing away their sap and nourishment .

Thirdly , They are troublesome and cumbersome to other Plants by their unprofitable shade , over-topping and over-dripping them , and keeping the influence of Heaven from them , so that they cannot enjoy the warm-beams of the Sun , which brings healing with it under its wings . Pliny , Mal. 4.2 . speaking of the shade of the tall Cyprus Tree , saith , that it is gravis umbra , a shade noysome and pestilent ; And Claudian in his invective against Eutropius , saith , It is not possible that any thing should thrive or prosper under the shade of such a Consul . — Quid fertile terris , Aut plenum sterili possit sub consule casci ? Prov. 29.2 . When the Righteous are in Authority , the People rejoyce ( saith Solomon ) ; but when the Wicked bear Rule , the People mourn , Prov. 29.2 . Let a wicked man be in place of Power or Command , either in Town , City , or Country , he employes his Strength and Power to do mischief ; ( like the Ape or Monkey , which being got up to the top of the House , flings down tiles upon the heads of Passingers , and makes mouths and faces at them , or playes some unhappy trick or other ) : if not so , yet by their Examples and Commands , they so over-drop the under Plants , and keep them under check , that they cannot thrive and prosper under their shadow , Joh. 7.48 , & 9 , 22. Joh. 7.48 , & 9.22 .

Fourthly , They are cumbersome , in harbouring under their Branches things hurtful to other Plants ; None shall be harboured under their shade , unlesse it be a slinging Nettle , or some sullen Weed , or some venemous and poysonful Crea●ure . If a Ruler hearken to lyes , all his Servants are wicked , Prov. 29.12 . Prov. 29.12 . One seeketh to please him , by slandering this honest man , another by telling lye of that innocent person : Let Herod mock Christ , and his servants will do the like ; Let Pilate sit upon the seat of Judicature , and perjury shall be approved , Luke 23.11 . Math. 27. Luke 23.24 . Isa. 24.2 . false Witnesses encouraged , Barrabbas delivered , and Christ ( the innocent , ) condemned . That which Esay speaks , we shall find most truie , Isa. 24.2 . It shall be as with the People , so with the Priest ; as with the ●ervant , so with the Master ; as with the Mayd , so with the Mistresse , &c. Let the innocent Lamb , and harmelesse Sheep run under their shade for Shelter ; it is a wonder if they meet not with some Bramble or other , that will soon entangle them in their talk so that they are glad to flye , leaving their fleece behind ; suffering in their cause , and think themselves happy if they can but escape with a whole skin . Thus are they burthensome to other Plants of the Vineyard .

Fifthly they are burthensome to the Lord of the Soyle , and owner of the Vineyard , who complains of such barren Plants , Isa. 1.14 , Isa. 1.14 , 24 , & 7 , 13 , & 43 , 24. Amos 2.13 . Mich. 6.3 . 24 , & 7 , 13 , & 43 , 24. Amos 2.13 . God complaines of their burthen ; they are cumbersome unto him ; he finds a pressure under them ; he is dishonoured by them , and cannot long endure it .

Sixthly , The Dressers of the Vineyard are burthened and cumbered by them ; Christ the Principal Dresser laments the barrennesse of Jerusalem , Luke 19.41 . Math. 23.34 . Joh. 11.38 . Luke 19.41 . Math. 23.24 . Joh. 11.38 , Rom. 9.1 , 2 , & 10 , 16. Heb. 13.17 Christ groaned ( as it seems ) under the Jews malice .

And the under-Dressers the Ministers of the Gospel , they complain of it , Rom. 9.1 , 2 & 10 , 16. Heb. 13.17 . They are blamed ▪ shamed , and discredited by them . For as the thriving of the Flock is the glory of the Shepherd ; and the flourishing and fruitfulnesse of the Trees , the praise of the Gardiner ; so on the contrary , when things thrive not under their hands , they suffer by it . The Cynick spying a Boy unmannerly , did strike his Master that did teach him : So the Scribes and Pharisees told Christ of his Disciples fault , as if it had tended to his Disgrace : Thus do men of this Generation , they lay the blame of barrennesse upon the Dressers Back ; as if it were onely their fault , that the Tree is unfruitfull . And so much let serve for the explication and confirmation of the Point ; Application followes .

Use 1 You may from hence be rightly informed who they are at this Day , in Court , City , and Country , that are the greatest troublers of Church and State ; and with whom the Vineyard of the Lord is most cumbred . In the Primitive times the Christians were charged with all the troubles and calamities that did befall the people : See my Exposition on the Parable of a Friend coming to his Friend at Mid-Night . Pag. 239. If Sword , Famine , or Pestilence were amongst them ; or that Nilus did not keep her wonted bounds , then , Christianos ad Leones , the Christians were the Cause thereof , they must be cast unto the Lyons . But this did not begin with them , nor with them did it end . Let Pharoah be asked the question , Who cumbers Aegypt ? He will tell you , that it is this Moses and Aaron , the Messengers , and Ministers of God ; they are the Incendiaries , and Causes of all these Mutinies and Murmurings in the Kingdome ; Not Pharaoh nor his Sorcerers , they must be over-looked . Let Ahab be asked who it was that troubled Israel ? Exod. 5.4 , 5. & he will tell you strait , that it was ( not Ahab nor the Prophets of Baal but ) banished Elijah , 1 King . 18.17 . that busie fellow that would be filling Peoples head 's with needlesse fears , he it was that troubled all . Let Amaziah the high Priest of Bethel be enquired of , Who troubles the Court ? & he will tell you , that it was ( not Amaziah , nor the flattering Sycophants of Court , but ) Amos the Prophet , and such like , they conspire against the King's Life , Amos 7.19 , — 16. and will be prying into State-affaires ; nor will the Court be quiet , till such be benished the Kings presence , and forbid his Chappel : Let Haman be demanded who it was that cumbered the Kings Provinces ? and he shall tell you , that the Jews are they ; a People refractory to all good Laws Esth. 3.8 . they would not pay their Tax and Tribute ; nor was it for the King's profit , to suffer them to live : ( but for himself and his Comrades , they aimed at the filling of his Treasury . ) Ask once more , Who troubles the City , and you shall have some Rulers and others to wink at themselves , and point at Paul and Silas , Act. 16.20 . and tell you , that they are the men that trouble the City ; yea , that turn the World upside down . Nor shall some Tertullus be wanting , Cap. 17.6 who with much Eloquence and Learning will charge Paul to be a pestilent fellow ( yea , a botch or pestilence it self , Acts 24.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) and a mover of sedition amongst the Jewes throughout the World , &c. And if you enquire of the Jews concerning the point in hand , they will charge Christ himself to be an enemy to Caesar , Luke 23.2 . forbidding paying of Tribute to him ; and warn Pilate not to let him go , for then he would shew himself no friend to Caesar . Joh. 19.20 .

As it hath bin thus in all Ages , so it is now in this last Age of the World : Who are most charged as the Authors of our Churches miseries , and Nations calamities , but those who are most innocent ? Serpents and Draggons , Woolves and Doggs are past-by ; and the Sheep and Lambs of the Flock , Holy and Religious persons they are those that stand charged with England's troubles : Oh! that we had more men of Elijah's spirit ! then the ungodly Ahabs of the World should be told to their faces , It is Thou and thy Fathers House that troubles Israel . Then should you that are of wicked Religion , or of wicked Life , 1 King 13.18 . heart it with with both your ears , that it is for your Idolatryes , your Witch-crafts , and Adulteries ; your drunkennesse , Whoredoms , and Blasphemies ; your mocking and deriding of godtinesse ; your despising of God's Ministers , and persecuting of his Messengers , &c. that hath brought all these great evils upon us : But , albeit there want these in this World that dare tell you this ; yet , there will not be wanting a Judge in another World , who shall tell it you ? and prove it to your consciences , that you were the Aehans that troubled Israel ; and for your so doing , God will trouble you , Jos. 7.25 . 1 Thes. 1.6 and it is a righteous thing with him so to do , 2 Thes. 1.6 .

Use 2 In the mean time , let all such know , as live unprofitably or wickedly and lewdly , within the pale of the Church , or that bring forth no fruit conducible to the Owners profit , and common good of the Vineyard ; that they are no other than a burthen to the Earth that bears them , and cumbersome to all that are about them : It were happy , if the injury of a wicked Liver could be confined to his own bosome , that he only should fare the worse for his sins ; Ecel. 9.18 . But it is otherwise , One Sinner destroyeth much good , Eccles. 9. ult. Thou art not onely hurtful to thy self , ( that is the least part of thy illness , ) but likewise hurtful to the Place , the Town , Country , City , Family , where thou inhabitest : As Achan was to all Israel ; For his Trespasse ( in the accursed thing ) , wrath fell on all the Congregation of Israel ; That man perished not alone in his Iniquity , Jos. 22.20 Jos. 22.20 . He is an ill Member , for which all the Body fares the worse ; All fare the worse for thee , Isa. 14.20 . that are about thee . Read Isa. 14.20 . Thou hast destroyed thy Land and laid it desolate ; and apply it to thy self .

It is said of some , that they are kind men ▪ harmlesse Souls ; As they do no good , so they do no harm to their neighbours , and that they are enemies to none but themselves , &c. But how can this be ? Indeed , those that are good , are peaceable and harmlesse ( as Hamor and Shechem confessed of Jacob and his Family Gen. 34.21 . ) So it was foretold of times of the Gospel , Isa. 11.9 . they shall not hurt nor destroy in all my holy Mountain ; Ge● . 34.21 Isa. 11.9 . but this is not enough : That which God saith of Abraham , is likewise true of every Child of Abraham , Thou shalt be a Blessing , Gen. 12.2 . Gen. 12.2 . A Blessing to the soyle on which thou growest , and place where thou livest , seeking the good thereof ( as did Mordecai , Esth. 10.3 . he sought the wealth of the People ) . Esth. 10.3 . 'T is contradictory , to speak thus of thee , that art a professed Christian , that thou art a harmlesse man , but good for nothing ; for if thou art not profitable in thy place , harmlesse thou canst not be , inasmuch as thou cumbrest better Plants , and drawest away the nourishment from them , which would make to their growth ; and with the wan and withered Vine ( in the Poet , ) Uvaque liverem conspectâ ducit ab uvâ. Juve . Sat. 1. ) thou takest away the fresh colour and sapp from the Vine that growes by thee ; And when such as thou art are grubbed , and stubbed up ; removed from their station , rooted out of the Church and Nation ; so little cause will there be of grieving and mourning for it , as that there will be great cause given of Joy and rejoycing : So Solomon tells us , when it goes well with the righteous the City rejoyceth , Pro. 11.10 . and when the wicked perish there is a shouting , Prov. 11.10 . And great cause there is , why God's People should rejoyce and sing thereat ; For when a corrupt Magistrate is removed , there is some hope that a better will be planted in his room ; when an ignorant or corrupt Minister is cut up , that one more laborious and painful will succeed him ; when Bastard Plants are stubbed up by the Roots , there is hope , that the Lord of the Vineyard will replenish it with good Trees : Seldome comes a better ( saith the old English Proverb , & it is a true one , ) but we do not say , that never comes a better : It sometimes ( yea many times ) so happens , that a better succeeds in the room of a bad one ; but whilst the room is supplyed by a bad one , a better comes not ( as before was shewed ) .

Not is it onely a thing to be joyed in , but wished for ; I would they were cut off that trouble you ( saith the Apostle ) , Gal. 5.12 . Gal. 5.12 . which Cutting off , some understand of the Censure of Excommunication ; but better they , who understand it of some temporal Judgment , whereby the Church might be ridd of them : the like may be wished , to the end , that the Church might flourish : Not that we ought simply , to wish the death and destruction of any , but the removing of such corrupt Plants as poyson the hopes of Generations to come . And to this may all God's People give their assent , and say Amen .

Wherefore , Vse 3 Be we exhorted , and prevailed with , every one of us in our places , to be useful and profitable ; Let no man seek his own , 1 Cor. 10.24 . bus every man another's wealth ( saith the Apostle , 1 Cor. 10.24 . ) : There are a company of Lubbers in the World , whose greatest care is to eat , drink , and live at ease ; and that not onely of the rude Rabble , of the dreggs of the People , but men of high Rank and Quality , who glitter in external Pomp , and flaunt it out in Bravery , Ps. 104.26 Jer. 2.24 . spending their time as the Leviathan doth in the Sea , in sport and pastime ; or , as the wild Asse doth in the Wildernesse , in snuffing up the wind , employing their wits about nothing so much , Rom. 23. as in making provision for the flesh , to fulfill the lusts thereof . They live in such a sensual and unprofitable sort , as that we might well doubt , whe her they had any living Souls in their bodies at all , Dr. Sanderson 4 Ser. ad pop. p. 367. were it not barely for this one Argument ( saith one ) , That their bodies are a degree sweeter than Carrion , ( their Souls , like Salt , keeping their carkases from stinking ) : Good they do none , they are but like a Cypher , and keep a place , but are of no worth ; Or like a Counter on the Table , staying in the World to fill a Number , and when it falls down , there wants one , and so an end : They passe out of the World , as the Hand passeth out of the Bason of Water , which may be somewhat the fouler for washing in it , but it retains no other impression of its having been there ; whose Epitaph may be that , which , as I have read , was made of such another idle Spectatour of the World ,

Here lyes He , was born and cry'd , Liv'd threescore years , fell sick , and dy'd .

But the not you such , lest you cry out one day with Severus , Omnia fui , Carion in Cron. & nihil profui ; I have been all things , and yet have done no good at all . David counted it a great Affliction , that in the time of his Banishment , Ps. 31.12 . he was like a broken Vessel Psal. 31.12 . that none could make any use of . Without Question , the poorest Servant or Drudge that is , may have more comfort in his estate , ( being diligent and faithful in his place , ) than the greatest Gentleman , or learnedst Schollar , can have of theirs , in case they do no good with those parts and abilities , which God hath entrusted them with . I beseech you therefore , as you tender your own good and comfort , both in life , and death , and at the last day of Judgment , be usefull and profitable , every one of you in your Relations and Callings : Be as the Olive , and Figg-Tree , delighting God and Man with your Fruit : cumber not the Church with a barren life and profession ; forget not that a barren life administers matter of Reproach ; Against the Husbandman , whose care or skill comes hereby to be questioned ; Against the Root , whose life and power is hereby suspected ; Against the Branches , who are hereby scandalized : Nor is there any such stumbling block in the World , as an unprofitable and fruitlesse Christian . When the Philistins shoured against Sampson , it is said , that the Spirit of God came mightily upon him , so that he brake the cords wherewith he was bound , Judg. 15.14 . Jud. 15.14 To hear the clamour of the World , against barren and unfruitful Professours , should stir us up to fruitfulness : Offences will come , Mat. 28.7 . but woe be to those by whom they do come . But , if you be fruitful in your Relations and Callings ; you shall have the Prayers of many , in your health , in your sicknesse ; all the Town will pray for you , that God will blesse you with long life , and restore you to health ; you shall live desired , and dy lamented : Jehojada was honoured at his death , because he had done good in Israel , 2 Chron. 24.16 . And this God will remember at the last day . 2 Chro. 24.16 . And so we have done with the Sentence denounced , now follows the Intercession that was made for it .

And he Answering , said unto him , Text. Ver. 8.9 . Lord let it alone this year also , till I shall digg about it and dung it : And if it bear fruit , well ; and if not , then after that , thou shalt cut it down .

Which words contain an humble Request , for the suspending of that heavy Judgment before denounced , against that fruitless & unprofitable Figg-Tree , wherein we shall speak of the Persons , and then of the Petition it self .

But before I come to speak of either particularly , I shall commend unto you one General ( but not unprofitable ) Note , from the Copulative or Connexion ; And

No sooner had the Lord of the Vineyard complained to the Dresser , of the unprofitablenesse of this Figg-Tree , ( the Jewish Synagogue and Nation ) and threatned the destruction of it ; but the Dresser steps in , and with humble prayers and supplications , speaks in the behalf of it . Thence we gather ,

When God falls to complaining and threatning , Doct. It is high time , for such as have any Interest in God , to fall to praying : God 's threatning times should be our praying times .

When God complained to Moses of Israel's wickednesse , and threatned their destruction for their stiff neckednesse Exod. 32.7 . Exod. 32.7 , 11. Num. 14.12 , 13. & 16.45 , 46. Moses presently fell to praying and interceding for them , ver. 11. &c. The like we find , Numb. 14.12 , 13. & 16.45 , 46. Thus , that good King Josiah , when he heard , from reading the Book of the Law , what great wrath was kindled against the People for their sins , to make them a desolation and a curse , he rent his clothes , 2 King . 22.19 . and his heart melted , and he humbled himself before the Lord , and wept exceedingly , as we read , 2 King . 22.19 . that God's wrath might be averted , and turned away from the People , And when the destruction of Jerusalem was revealed to Ezekiel by a Vision , his heart was so affected therewith , that he falls down upon his face , cryes unto the Lord for them , and expostulates with the Lord on their behalf ; Ezek. 9.8 . Ah! Lord God , wilt thou destroy all the residue of Israel , in pouring out all thy fury upon Jerusalem ? Ezek. 9.8 .

God's threatnings are not causlesse , Reas. 1 nor groundlesse , ( as before you have heard of his Judgments ) . Amos 3.4 . Explained . Will a Lyon roar in the Forrest when he hath no prey ? will a young Lyon cry out of his denn , if he have taken nothing ? ( saith the Prophet Amos. 3.4 . ) As if he should say , that is not the usuall manner of them ; but when they have gotten some prey , or are ready to take it , then they roar to their fellows , and call them in to partake of it : No more will the Lord denounce his fearful Judgments against a people , but where there is just matter of their sins , to be avenged . Exod. 32.14 . Deut. 9.19 2 King . 22.19 , 20. Gen. 19.20 . Gen. 18.31

Secondly , This course is neither fruitlesse nor succeslesse ; Upon the earnest Prayer of Moses , the Lord changed his mind , from the evill that he intended against his People , Exod. 32.14 . Deut. 9.19 . The Prayer of Josiah God heard , and spared the People a long time , 2 King . 22.19 , 20. Lot prevailed by his Prayer for one City , Gen. 19.20 . And Abraham , for five , Gen. 18.32 . Great things have been obtained from God for a sinful People , upon the Prayers of his Servants . This is farther declared in that excellent Prayer which Solomon made , 1 King . 1 King . 8. 8. and instance is brought in sundry particulars to confirm the truth of the Poynt .

God never yet threatned any Judgment , against a Land , or Nation , or Particular Person , but faithfull and fervent Prayer hath either averted it , or deferred it ; abated it , or sweerned it ; and so far it hath been successful , if not for others , yet prayer hath returned into the bosomes of those who have prayed , to their comfort .

But are not God's threatnings and denunciations of absolute determination , and sure accomplishment ? Jer. 7.16 . Ezek. 14.14 . Object . Num. 23.19 . 1 Sam. 15.29 . Resp. Jer. 7.16 . Ezek. 14.14 . 2 Cor. 1.19 , 20. Gen. 2.17 . If so , to what purpose is prayer , his Resolutions being unalterable ? For resolving this doubt , First , Know

The threatnings and denunciations of God's Judgments are either Absolute or Conditionall ; If Absolute , then they are irrevocable , and must take effect ; but if Conditionall , then they may be changed and altered .

That Denunciation that concerned the eating of the forbidden Fruit , In the day that thou catest thereof , thou shalt surely dy , Gen. 2.17 . was Absolute , and not to be revoked ; Had Adam prayed all his life time , that he might not dy , but return to his former condition , yet that Sentence from God had not been reversed . And that threatning of God , Num. 20.12 . against Moses and Aaron that they should not enter into the Land of Canaan , proved to be so , Numb. 20.12 . It was Absolute , albeit Moses understood it Conditionally , and therefore besough● the Lord , that he might go over Jordan into the good Land , but the Lord was wroth with him , and would not hear him ; Let it suffice thee ( saith God ) , and speak no more unto me of this matter , Deut. 3.26 . Deut. 3.26 . And as Absolute and peremptory was the threatning , by Nathan , from the Lord unto David , concerning his Child , The Child shall surely dy , 2 Sam. 2.14 . David's hope was , 2 Sam. 2.14 . that the threatning was but Conditionall , and therefore with fasting , weeping , and prayer , he besought the Lord for it , but the Sen●ence was not to be reversed ; the C●ild dyed . When the Creatour's Decree shall , either by Revelation , or Event , be made certainly known unto the Creature , then must there be a total recesse , and falling off , from the use of the means to effect it , So was it with David , in forbearing to pray or mourn any more for the Child , after that he saw that the denunciation was absolute : The like did Jeremiah ; for albeit we read , that he mourned for the People , after that God had forbad him to pray for them ; and prayed in other cases for them ; yet he obeyed God therein , not praying against their Captivity any more . But we have no such Inhibition as Jeremiah had : and , the Lord 's Absolute decree being hid from us , so long as a Nation hath Being , we ought not to cease praying .

Other threatnings and denunciations are Conditionall , and not so Absolute , but that they admit of an Intervention of Prayer , Repentance , and Amendment of life . The Condition is sometimes Expressed as Jer. 18.7 , 8. Such a Nation , Jer. 18.7 , 8 such a Kingdom , I will pluck up , I will pull down , I will destroy : But say that Nation turns from their evill wayes ; then God reverseth that Sentence , I will not pull down , I will not destroy it .

The like we have Ezek. 33.14 , 15. Ezek. 33.14 , 15. The wicked man shall surely dy ; But that wicked man repents of his sins , and turns from evill ; And then God reverseth his Sentence , He shall surely live and not dy .

Sometimes the Condition is not expressed , but is Included , and so to be understood : Gen. 20.3 . So Gen. 20.3 . Abimelech , thou art but a dead man , because of the Woman which thou hast taken : He conceiveth aright of this commination , restoreth Abraham his wife untouched ; Abraham prayes for him , and Abimelech was spared , Ver. 17. Jer. 26.18 , 19. Lalightned . and he and his Family were healed , ver. 17. In the daies of Hezekiah , God threatned that Zion should be as a plowed field , and Jerusalam be layed on heaps , and the mountains of the House , the high places of a Forrest , i.e. the Temple should be ruinated ; the City desolated ; and the whole Kingdom utterly overthrown : Here no Condition was expressed ; but the King , and his People , understood that threatning to be Conditionall , and therefore they besought the Lord , and the Lord repented him of that evill which he had denounced against them , Jer. 26.18.19 . The like we have , Isa. 38.1 . Hezekiah was commanded to make his Will , Isa. 38.1 . and put his House in order ; For thou shalt dy & not live ( saith the Prophet ) . The good King conceived aright of the message , ( albeit no Condition was exprest , ) he turns his face to the Wall , prayes and weeps ; Ver. 5. and then God sends a new message to him , and addeth to his daies fifteen years , ver. 5. And such was that Jon. 3.4 . Yet forty daies , and Nineveh shall be destroyed : Jon. 3.4 . The King ( though a Heathen and Idolatrous , yet ) conceiving aright of this threat , fasted , prayed , and repented ; and Nineveh stood 40 years , after that .

And thus are we to understand the threatnings ( Generally ) that are made against Sins and Sinners . Comminations and Threatnings are the heaviest Texts that we can light upon in the Scriptures , and they are the saddest and heaviest Commentaries , ( saith a great Divine of our own , ) that a man can make upon these Texts . When God hath awakened a man out of his Dream , Dr. Donn 2. Vol. p. 71 and rowsed him up out of the Bed of his security , he suffers him to read to the Quia , but not to the Tamen : he comes to see a Reason of that Threatning , of that Judgment , that shall befall him ; but not to see the Remedy : His Eye is carried to an hundred places of Commination , against such sins as the Land is guilty of , or himself is guilty of , and there makes a Period , a full stop . But he reads not with a Comma , he makes it not as an imperfect Sentence ; he takes not in what followes , either expresly , or implicitely ; he takes not in the Remedy , the Relief : Yet turn to God , by Humiliation , by Prayer , then God will turn to you . How heavy soever God's threatnings are against a Nation , or any Particular Person in that Nation , yet still there is room for David's Question , Quis scit , Who knoweth whether God will be gratious or no ? 2 Sam. 12.22 . 2 Sam. 12.22 . There is no room for it , as it is a Question of diffidence and distrust ; every one of us must know it and believe it , that there are Conditions upon which the Lord will be gratious : Be they spoken never so peremptory , and set down never so absolutely , yet God hath reserved to himself power of Revocation , in case he be sought unto by Prayer & Repentance .

Secondly , Know , that God's eternall Decree , takes in the Means as well as the End ; so that , according to God's Decree , when his threatning of ruine and desolation is gone out against a Land or Nation ; Prayer , and other Means , falling in to hinder Execution , Mutat sententiam , non decretum . Greg. Mar. l. 2. c. 24. His decree stands , and the present sentence only falls . It alters not what God hath decreed to do , but effects it , and accomplisheth his purposes ; Nor are his threatnings made voyd , and of none effect , when by Prayer and Repentance the execution of them are stayed ; but then ( rather ) are they most effectuall ; for then they do most of all accomplish their proper end , and the thing for which they were principally intended .

But if God threaten one thing , and doth another , Object . it seems that either he hath two wills , or else his will is changeable .

The Will of God is but One , Resp. 1 Cor. 12.4 , 5. as he is One ; but as there is one spirit , yet diversity of manifestations ; So this one will of God doth exercise and extend it self diversly , and upon divers Objects ; and so it may be said to be manifold , as His wisdom is said to be . Eph. 3.10 . It is usually distinguished into Secret and Revealed , which Distinction is grounded on that of Moses , Deut. 29.29 . Deut. 29.19 . The Secret Will of God is of things hidden in Himself , and not manifested in His Word . The revealed Will of God is of things made known in the Scriptures , or by daylie experience and event ; The secret Will of God is Absolute and peremptory without any condition , and alwayes effected ; no man can hinder it , the Devils themselves are subject unto it : ( but that is secret , and not our rule to walk by ) ; His Revealed Will is with condition , and ( for the most part ) is joyned with Exhortation , Admonition , Instruction , and Reprehension ; This is said to be four-fold ; First , His Determining Will , What shall become of us , Ephes. 1.5 . Secondly , His Prescribing Will , What he requires of us ? Ephes. 1.5 . Ephes. 1.9 . Math. 18.14 . 1 Cor. 1.1 . Rom. 1.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Act. 13.22 . Ephes. 1.9 . Thirdly , His Approving Will by which he gratiously accepts , and tenderly regards us , Math. 18.14 . Fourthly his Disposing Will , which is the Will of his Providence , 1 Cor. 1.1 . Rom. 1.10 . It is said of David that he should fulfiill , all Gods Wills ( for so it runs in the Original ) ; resigning himself over to God's determining Will , as the highest cause of all things ; resting in his approving Will , as his chiefest happinesse ; obeying his prescribing Will , as the most absolute form of holinesse ; and subjecting himself to his disposing Will with all patience : but all this is spoken to our Capacities , for the weaknesse of our understandings , Psal. 39.9 . who cannot conceive how God doth after a divers manner Will , and not Will , the same thing . His Will is still one and the same , and not two ; Non est De Volunt as ᵈ diversa ; se loquutio , diversa est de voluntate . Mag. Sent. l. 1. Dist. 45.46 . but rather two several parts of God's one and most simple Will , and are so far from being repugnant or contrary the one to the other , as that they do most fitly and subordinttely agree one with another . But we hasten to make some Application of the Point .

If Gods threatning and complaining time should be our praying time , and his complaints and threatnings bring us upon our knees ; Then without question , there was never more need to seek unto God by humble prayer and supplication than now : Use 1 God threatens us for our wickednesse ; calls upon us to behold the wrong that he suffers in his Name by our unprofitablenesse . Behold ( saith God ) ! and who can behold it with a dry eye , Psal. 44.15 , 16 , 199 , 1 , 58 , 136. Jer. 9.1 , & 4 , 19 , & 13 , 17. Phil. 3.18 . Luke 19.41 . and merry heart ? David could not , He beheld the transgressor , and was grieved ; Jeremiah could not ; Day and Night he wept for the sins and abominations done in Jerusalem ; St. Paul could not , when he tells us of those who were the enemies of the Crosse of Christ , he could not forbear watering his Plants : Christ could not , He no sooner came within the view of Jerusalem , but he wept over it ; But wo to us for our wretchednesse , when God calls to weeping , and to mourning , and to girding with sackcloath ; there is joy and gladnesse , slaying Oxen , Isa. 22.12 , 13. and killing of Sheep , eating Flesh , and drinking Wine , Isa. 22.12 , 13. Such is the desperate carriage of many ; they jeer when they should fear ; laugh when they should weep ; sing care away , let us eat and drink merrily , sorrow comes soon enough , to morrow we may dye ; No other laying to heart of God's complaints do we make : but read what follows , Vers . 14 This sin ( saith the Prophet ) was declared in the ears of the Lord of Hoasts , as the top of all their sins , which caused the Lord to enter into that determinate resolution ; Surely , this iniquity shall not be purged from you , till you dye .

But we hear not God complaining ; When , Quaest. and How doth he complain against us ?

The more stupid and blockish we , that we hear not : Resp. By word of mouth he makes complaint ; Hear O my People , and I will testifie against you , Psal. 81.8 . Psal. 81.8 . But my People would not hearken , Verse 11. O that my People had hearkened , Verse 13. So , Vers . 11 Vers . 13 Isa. 1.2 , 3. Isa. 1.2 , 3. Mich. 6.3 , 5. O peircing words ! and yet again , Mich. 6.3 , 5. ( These onely for a taste ) . Doth not the Lord thus expostulate with us , and complain of us at this day for our unthankfulnesse and disobedience ? Ah sinful Nation , testifie against me , wherein have I grieved thee ? Remember how I brought thee out of the Romish furnace , Remember how I have blessed thee with peace and plenty , Deut. 32.6 . &c. Do you thus requite me ! Oh foolish People , and unkind ! &c.

And is not the Voyce of his Servants , ( the Ministers of the Gospel ) his Voyce likewise ? Luke 16.16 . Vox Turturis , Vox Gementis . Cant. 2.12 He that heareth you , heareth me ( saith Christ ) : Now , Is not the Voyce of the mourning Turtle heard in our Land ? Do not the Jeremiahs of these dayes mourn over you , and mourn for you ? Do they not in God's name come in daylie , with their Bills of complaints against you , for your Pride , Drunkennesse , Whoredom , Blasphemy , Sacriledge , and other Abominations ( which would ask much time but to name ) ? Insomuch , that God's Mercy-seat ( I mean the Pulpit ) seems to be no other then a Tribunal , a seat of Judgment . And yet do you ask , When , or Where doth God complain ?

If the complaints that God makes against us by word of mouth move not ; Then look upon the works of his hands : Open your eyes ( you that have stopped your ears ) and you may see him actua●ly complaining . What are his Rods , his Judgments , but real complaints against us , for our wicked and heinous provocations ? Famine is a complaint against us for our abuse of fulnesse ; The Sword for the abuse of our long and happy Peace ; Scorn and Contempt of other Nations , a complaint of our Pride ; Sicknesse , of the abuse of our Health ; Sometimes the Heavens bring in God's complaint , Levit. 26.19 . when they are as Iron : Sometimes the Earth , when it is as Brasse ; when we fow much , and receive but little : Sometimes the seasons of the year speak their Maker's complaints : This last Spring and Summer hath complained of us , in coming cladd in the Roabs of Winter . These things ( being thus , ) if you veiw well the Evidence that is brought , you cannot but find for the Plaintiff .

It being thus , Use 2 let all that have any Interest in God , seek unto him for mercy , and put themselves in a praying posture . God is ready to give fire to all his Artillery that is charged against us ; It is time to step in , and every one to take his Censer in his hand , Numb. 16.46 . ( as Moses willed Aaron ) and put in Incense , and make an attonement for the Nation , that God's wrath may be pacified towards it ; An humble heart touched with a deep sense of Gods dishonour , and the Nation 's misery , is the Censer ; your fervent prayers are your Incense ; and there is no such way , nor means so effectual , to appease the wrath of God , and stay him from executing of his Judgments threatned , as that . Esther , Est. 4.8 . upon Mordecai's perswation , went to King Ahashuerosh ( albeit with danger of her Life ) and made Petition and Supplication before him for themselves and the Kingdom , Est. 4.8 . Have not you as great cause as She ? and as much encouragement as She had , and far more ? the Golden Scepter is held out unto you , you need not be afraid . Consider ,

First , God expects this of you , Ezek. 22.30 . Ezek. 22.30 . Isa. 59.16 , & 63 , 5. I sought for a man amongst them , that should make up the hedge , and stand in the gap before me ( saith God ) and found none . And God wondereth at it , that it should be so , Isa. 59.16 , & 63 , 5. that there should be so general a barrennesse of grace , as that there was not one man to interpose for his People , and sue for them ; It sets the God of all wonders a wondering : I doubt not but we have many that do stand in the gap ( blessed be God , ) yet I would there were more ; for there is but few , or none that do interpose in comparison of them that do not , ( for so None is many times taken in Scripture ) : Be thou One of this None .

Secondly , The neglect of this is a dangerous and fearful provocation , and is made a great cause of the publique calamity , Ezek. 22.30 , 31. Ezek. 22.30 , 31. I fought for a man to stand in the gap , and found none ; Therefore have I powred out my Indignation on them , I have consumed them with the fire of my Wrath : Psal. 9.16 , 17. Oh! pray for the Church , the State of this English Nation ; and forget it not .

Thirdly , In all Ages , this hath bin the practise of God's Saints , by prayers and tears to seek God for the averting of his Judgments ; Dan. 9.16 , 17. Jer. 18.20 . Isa. 62.1 . Dan. 9.16 , 17. 〈◊〉 Jer. 18.20 . Isa. 62.1 . When darknesse of affliction overshadows Jerusalem , and Sion is under a Cloud of trouble ; the godly cannot rest , they cannot keep silence ; they must importune the Lord for a glorious deliverance . And it is God's usual manner before he doth any great work for his Church , to stir up the hearts of his , to importune him by their prayer .

Fourthly , The practise of this Duty will bring much comfort to our selves ; for besides the publique good , that may follow hereupon , ( wherein we shall have our share , Isa. 66.10 . ) there is a private benefit , Isa. 66.10 . that will redound unto you ; you shall be marked for mourners in Jerusalem , and so saved in the day of destruction , Ezek. 9.4 . Ezek. 9.4 . Zeph. 2.3 . Zeph. 2.3 .

I shall conclude the point with that exhortation of the Prophet , Ye that make mention of the Lord ( Ministers , and others too , Isa. 62.6 , 7. ) keep not silence , and give him no rest , till He establish and make Jerusalem a praise in the Earth , Isa. 62.6 7. Every one help with your humble prayers and tears , make no other answer to God's complaints , but humble Confessions and Petitions , as did this Dresser of the Vineyard , who , in answering , made no other answer but this ; Lord , let it alone , &c. And so we come to the words more particularly .

He answering said , Text. ]

The Person Interceding , was , the Dresser of the Vineyard ; the Person Interceded , was , the Lord of the Vineyard : He answering , said , Lord , let it alone , &c.

Who this Dresser is , hath bin before shewed ; The Head , and Principal Dresser , is , Christ himself : The Under-Dressers are the Ministers of the Gospel , the Servants of Christ , whose Office it is to digg about the roots of the Trees : We shall speak somewhat of both .

In reference to Christ ( the Head-Dresser ) we may take notice , of the Intercession which he makes unto his Father , in the behalf of sinners , ( such as the Jews , represented by this Figg-Tree , were ) .

When God is offended , Doct. Christ steps in and mediates , and pats a stop to the present proceedings of Justice .

Thus Zachary 1.12 . we read , that the Angel of the Lord , even the great Angel of the Covenant , Zach. 1.12 . Christ Jesus the Mediator of his Church , interceded for Jerusalem ; saying , O Lord of Hoasts , how long wilt thou not have mercy on Jerusalem , and on the Cities of Judah , against which thou hast had indignation these threescore and ten years ? Seventy years God had shewed his just in●ignation against that People for their sins ; and had afflicted them with a miserable Captivity under the Babylonians : Christ intercedes for them , that God would proceed no further in wrath against them ; God heard him , Vers . 13 and answered him with good and comfortable words , verse 13.

And thus , Being upon the Earth , He made Intercession for sinners ; So did the Evangelical Prophet foretell , Isa. 53.12 . ( Isa. 53.12 . ) speaking as Positively , as if he had stood by , when Christ made that prayer upon the Crosse , in the behalf of his enemies ; Luke 23.34 . Guevar . de Mont. Calv. c. 3.4.5.6 . Pendebat & tamen petebat . Aug. Father forgive them , they know not what they do , Luke 23.24 . O sacred word ! O blessed speech ( saith one ) ! uttered upon the Crosse , by the Son of God , the Saviour of the World ; and that in the very Act of his crucifying , when the blood did trickle down from his hands and feet , when his shoulders were rent and torn with whipping , his face swell'd with buffeting , and when the pains of Hell had caught hold upon him ; yet then , he prayes , and is careful of his enemies , for those who were then like so many bloody hounds tearing of him , yea , breathing Devils , tormenting of him , crucifying of him , and bathing their hands in his blood ; yet then , for them he prayes , and that not for any one in particular , but for all , even the whole Nation of them : questionlesse , he saw many amongst them , who belonged not unto him ; August . tract. 31. in Johan . but amongst that wretched and seduced multitude , He saw many that were his , and for their sakes he makes intercession ; and puts up this prayer unto his Father , Forgive them . Fain would they pull upon themselves the guilt of his blood , he deprecates it ; They kill , He sues for remission and life ; And now , that the Elements are troubled , the Lights of Heaven darkned , the Earth trembling , and all Creatures ( in a sort ) prepared to be revenged on so wicked a Nation ; He stops their course , and deterrs them from their intended purpose , by Interceding unto his Father for them ; Father , forgive them .

And what he did on Earth , He doth still in Heaven , in the behalf of those , who belong unto the Election of grace ( but yet uncalled ) ; I pray for them ( saith Christ ) , I pray not for the World ; John 17.19 , 20. but for them which thou hast given me , for they are thine , Joh. 17.9 , 10 , And for their sakes , Christ now makes Intercession unto his Father , that he would deferr his wrath ; and that the World may stand , till that the number of his Elect be made up , ( which otherwise had not stood to this day ) , and no sooner shall that number be made up , but the world shall be consumed with fire .

Of this Intercession which Christ makes in Heaven for us now , that He sits at the right hand of his Father ; the Apostle speaks , Rom. 8.34 . Heb. 7.25 . Rom. 8.34 . Heb. 7.25 . And it containes divers things in it : First , His appearing for us in the sight of God , and presenting of his Person in our Nature and his own , as a publique person : Heb. 9.24 . So , Heb. 9.24 . He is there said to appear now in the sight of God for us , alluding to the manner of the High Priest under the Law , who used to go into the Sanctum Sanctorum , the Holy of Holyes , with the names of the Children of Israel , written in precious stones , for a remembrance of them ; that he might be mindful of them all , Exod. 30.7 . in his prayers , Exod. 30.7 . So Christ being now ascended up into Heaven , there presents unto his Father the names of all his Chosen ; doing the Office of a Priest continually , remembring the Lord of that which he hath done , in offering himself a sacrifice for us ; thereby ( as it were ) with strong and mighty voyce , craving for us mercy and grace ; whose blood speaks louder and better then the blood of Abel , Heb. 12.24 Heb. 12.24 .

Secondly , His undertaking for us , before God ; and passing his word , that we ( being mindful of Reconciliation through him ) shall eschew sin , by his Grace , and not provoke him any more , as formerly we have done : Look , as Judah was both a Mediator to request , and a Surety to engage himself , to bear the blame for ever with his Father , Gen. 43.8 , 9. for his Brother Benjamin Gen. 43.8 , 9. And as Paul was for Onesimus a Mediator , I beseech thee for my Son Onesimus ; and a Sponsor , If he have wronged thee , or owe thee ought , put it upon my account , I will repay it , Philem. 9.10 , 18 , 19. So is Christ both our Mediatour and Surety , Heb. 7.22 .

Thirdly , His powring out of the Spirit of Intercession upon us , which causeth us , Rom. 8.26 . Gal. 4.6 , 7. by an unutterable manner , to make our moans and requests known unto God , Rom. 8.26 . Gal. 4.6 , 7.

Fourthly , His offering up the Prayers and Praises of the Saints to God , Rev. 8.3 , 4. That Angel is Christ the Lord ; in , Rev. 8.3 , 4 and through whom , our Prayers are heard and accepted .

Fifthly , The presenting of his Will and desires unto his Father that , for the merit of that Sacrifice which he offered , God would be pleased to be reconciled with us , and put to his Seal thereunto , for our farther assurance , Joh. 17.24 . Joh. 17.24

Sixthly , The Assent and Agreement of his Father , resting in this Will of his Son , for us , Math. 17.5 . Joh. 11.42 . Mat. 17.5 . Joh. 11.42 In short , the merit of Christ's death , coming between Man's Sin and God's Justice , is the Intercession , that he now makes in Heaven on our behalf ,

Some conceive that Christ doth still , preces fundere , Ambrose , Orig : Greg : Nazian: Tolet ; Anselm : Pet: Martyr , Mayer . powre our Prayers unto God , as he is man , ( though not now after the same manner that he did it when he was upon the Earth ; either by bowing of the Knee , or falling down on the Face , or cum luctu & lachrymâ , with wailing and tears , sighs and groans , ( as he did in the Garden , and at the raising up of Lazarus , which was Origen's Opinion ) : To make Intercession to his Father after such a manner , were derogatory to him ( as Calvin speaks ) , nor is it seemly for that place of Glory where now he is : ) but that Christ , by his own Prayers , should not second the Cry of his Blood ; and that he himself being alive should not joyn with it ; seemeth ( to some Judicious ) not probable : Let the learned judge .

The great and tender Compassion of our blessed Saviour , Vse . towards us miserable Sinners , may here be taken notice of ; who did not onely ( when he was upon the Earth ) sigh , and mourn , and weep , out of a compassionate heart for us , ( as he did for Jerusalem , Luk. 19.42 . ) but continues speaking to his Father , on our behalf ; and is become our Advocate to plead our Cause , and intercede for us , as St. John shews 1 Joh. 2.1 . yea , 1 Joh. 2.1 . such a one as forgets us not , now that he is in Glory , and sitting at his Father's right hand ; and this very houre , whilst we are speaking of it , he is doing of it ; Intreating the Lord to spare us , and shew mercy to us , and not to stir up his wrath against us .

Should a man suffer all manner of wrongs and injuries , from the hand of his enemies , and yet be content to passe by them , and not onely so ; but likewise to grieve and mourn for the miseries that are likely to befal , or at any time have befallen ▪ the partyes that so wronged him ; and yet further to mediate and intercede for them to the Prince , or higher Powers , whom he hath a great Interest in , ( and who are incensed against them ) and prevail for them : This would argue a high degree of Love and Compassion in the Person that should so do ; But this Christ hath done , and still doth , and much more than this , for poor sinners , Oh who is able to expresse the loving-kindnesse of the Lord ?

Use 2 But this makes especially , for the comfort of all true Believers , ( to whom Christ's Intercession doth principally belong ) who are very often cast down , and overwhelmed ( in a manner ) with doubts and fears , in regard of their manifold and daily sins , and unallowed failings : Let such remember , that the mercy of God is daily implored for them . Philem. 10 , — 19. Look how Paul interceded to Philemon for Onesimus ; so doth Christ for every penitent and believing Soul ; ( and much more powerfully . ) I beseech thee ( said Paul ) for my Son Onesimus , whom I have begotten in my bonds , which in time past was to thee unprofitable , but now profitable to thee and me , whom I have sent again ; Do thou therefore receive him that is mine own Bowels . Perhaps he therefore departed for a season that thou shouldst receive him for ever ; not as a Servant , but above a Servant , a Brother beloved , especially to me . If thou count me therefore a Partner , receive him as my self : If he have wronged thee , or owe thee ought , put that on my account , I Paul have written it with my own hand , I will repay it , Phil. 10. — 19. Thus Pathetically doth Paul play the Oratour for Onesimus : But Christ excells , Father , I beseech thee for this my Child , whom I have begotten again of Water and the Spirit , not onely in my bonds but in my blood , once a rebellious enemy , but now I have made him useful for thy Glory ; Whom I have brought back again to thee , that thou maist receive him for ever into favour : Good Father receive him , shut him not out , but open the everlasting doors of Mercy to him ; he is as near me as my own Bowels , let him be so to thee ; he is not onely a Servant , but a Brother , a beloved Brother to me especially : The Glory which thou hast given me , I have given him : If thou countest me a Partner with thee in thy Glory , receive him as my self , admit him into thine own Blessednesse . As thou art in me and I in thee , so let him be one in Us ; if he hath wronged thee , or owe ought to divine Justice , put that on my account , I will pay it , take my reckoning on the Cross for it . I Jesus have written it on the Cross with mine own blood , the Pen being a spear's Poynt ; I will pay thee all .

There are but few such Pauls alive , as he was ; he dyed long since , and left not his like upon the Earth : But our comfort is , that our Jesus is yet alive ; He lives , and will ever live , thus to intercede his Father on our behalf , Heb. 7.25 . When thou offendest God , and provokest him to wrath , then he steps in , Heb. 7.25 . between his Father's wrath and thee , that it cannot break forth upon thee . And as Moses held the hands of God , so doth Christ the hands of his Father : whilst his hands are up , Exod. 17.12 . God cannot destroy , and his hands are up continually on thy behalf . He is daily and continually exercised , in making Intercession by the merit of his dea●h and Passion , not onely for all God's Elect and chosen ones ( in general ) , but for every particular Person , and that particularly ; He lives on purpose to perform this work ; It is the end of his businesse , Heb. 7.25 . the businesse of his life now in Heaven ; as the Apostle there intimates , Heb. 7.25 .

Oh! but thou wilt say , my sins are great and heynous , long layen in , often renewed , and many waies aggravated . Object .

Remember what the Apostle saith ( in the former place ) , He is able to save to the utmost , those that come to God by him , Resp. seeing he ever liveth to make intercession for them : That word , to the utmost , ( saith one ) is a reaching word , Tho: Goodwin . and extends it self so far , as that thou canst not look beyond it ; nor do beyond it : Shouldst thou climb up to Mount Ararat , to the highest Mountain on the Earth , yet thou canst not look beyond the Heavens ; the higher thou climbest , the more of the Heavens doth appear unto thee : Let thy Soul be carryed ( as Christ's body was ) by Sathan to an exceeding high Mountain , Mat. 4.8 . and have a view from thence presented to it , of all the sins that ever were committed by thee , or of any whatsoever ( as Christ had of all the Kingdomes of the World in a moment ) : Let all the difficulties of being saved , that ever yet any poor humbled Soul did meet withall , or can possibly imagine or cast within it self ; and joyn to these , all the Objections and hinderances of thy salvation , that thy heart can suppose or invent ; yet Christ by his Intercession is able to save thee to the utmost , beyond the farthest compasse of thy thoughts : Do but remember this same word , to the utmost , and then put in what exception thou canst : The sacrificing part is done and ended , the price all-sufficient for all the sins that were ever committed in the World : His Intercession hath now the place , and by it we get the merit of his death and Passion applyed , and not by any new Oblation .

Vse 3 Wherefore , Let it be your care to come unto God by him , or through him ; the former comfort appertains onely to such as do so , Heb. 7.25 . Heb. 7.25 . He is the Door , and the way , through which onely accesse is gotten to God ; by Saints and Angels we have not this accesse , but by Christ onely .

They , of the Church of Rome , would perswade us otherwise ; they tell us that Christ indeed is the onely Mediatour betwixt God and us , touching Redemption ; but there be other Mediators of Intercession , namely , Saints and Angels , who , albeit they be not the Redeemers of the World , yet they are as the Courtiers of Heaven , and speak a good word for us , and so may be come unto , by us .

But what warrant have they for this distinction in the word ? That Saints living on Earth , may intercede for us ; ( and How , we shall shew you anon , ) but that the Saints departed do it for any particular Person , we utterly deny .

Secondly , 1 Joh. 2.1 . 1 Tim. 2.4 . The Scripture tells us expresly , that there is but one Advocate , 1 Joh. 2.1 . and one Mediator between God and Man , 1 Tim. 2.4 . and no more ; and ( which is to be observed ) that in the same place , where the Apostle St. Paul tells us of one Mediatour betwixt God and Man , the Subject that then he intreats of , is Prayer ; so that , even in Prayer , he would not that we should acknowledge any other Mediator of Intercession , but Christ alone .

Thirdly , The High-Priest under the Law was typically Mediator , both of Remission by Sacrifice ▪ and of Intercession by Prayer ; and to deny Christ this , is to rob him of the honour of his Priesthood , whose Priest-hood is everlasting .

Fourthly , To communicate Christ's Priest hood , or any part thereof , with any other besides his own Person , or use any other Mediator for Intercession , besides him ; is ( in effect ) to deny ( that which Scripture speaks , ) that Christ is able to the utmost to save those that come unto God through him .

But ( to follow this chase no farther ) let us not partake with them in their error , but cleave close to the Intercession and Mediation , which God hath ordained for us , in the Person of Jesus Christ ; resting assured , that he is both willing to step between God and us , and able to procure us favour , in the sight of God his Father , and bring us into a state of Grace and Reconciliation with him : He is our onely Master of Requests , let us know no other if we would speed in our Suits : He is a Saviour in solidum , a thorough Saviour , and needs not any to come after him to finish what he hath begun ; he doth not his work by halves . We are taught to conclude all our Prayers and Requests , through Jesus Christ our Lord , Dan. 9.17 . in and through his Mediation , as did Daniel , cap. 9.17 .

Chemnitius tells us of a Man , who , having used the help of some of the Nobles at Court to prefer a Petition to the King , and being marvellously delayed ; hearing a Bishop preach of going to God by Saints and Mediators , said , If it were in the Court of Heaven , as it was in the Courts of Earthly Princes , they were like to have but a cold Suit of it . But ( blessed be God ) it is not so : here by Christ we have accesse unto the Father , who will lead thee by the hand unto him , as it were , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eph. 2.18 . & 3.12 . ( for so much the word signifieth , Ephes. 2.18 . & 3.12 . ) and he will speak for thee : Cou●dst thou be assured , that thou hadst all the Saints and Angels in Heaven , and all the Saints on Earth , joyntly concurring at this instant in Prayer and Request to God on thy behalf , intreating for God's love and favour towards thee : How wouldst thou be comforted and encouraged ? But I dare assure thee , that one word out of Christ's mouth will do more with his Father , than all in Heaven and Earth can do ; In him the Father is well pleased , Mat. 17.5 . he will not , cannot , Mat. 17.5 . Joh. 11.42 1 King . 2.19 . Psal. 2. deny him any thing that he asketh of him : Say on my Mother ( said Solomon to Bathsheba , ) I will not say thee Nay : So saith God , Ask of me my Son , and I will give thee ; nor did he ever deny him the hearing : Wherefore stay your hearts , and comfort your selves , with these things . Come we now to speak of the words , as they have reference to the Under-dressers .

He said ]

That this is to be understood ( secondarily ) of the Vnder-dressers of the Vineyard , is evident enough , in that they are those who are appoynted to dresse it and dung it , and be serviceable unto it ; so long as God hath a Vineyard upon the Earth . To these the head-Husbandman hath committed the charge of his Vineyard , ( as before hath been shewed ) : Whence it followes , That

Faithfull Ministers may not be wanting , Doct. ( neither are they wanting ) in Interceding and Praying unto God , in the behalf of that unprofitable people which is committed to their charge . This was enjoyned the Priest under the Law , Num. 6.24 , 25. 1 Sam. 12.23 . Isa. 37.4 . Deut. 33.40 . Numb. 6.24 , 25. and practised conscienciously , 1 Sam. 12.23 . Isa. 37.4 . the Prophet is sent for , and willed by King Hezekiah to lift up his Prayer for the People . So Deut. 33.10 . they shall put Incense before thee , i. e. pray for thy People as well as preach to them , &c.

In which regard , they are counted and styled Intercessors , as appears by that we read , Jer. 7.16 . Enlightned Jer. 7.16 . Pray not thou for this People , neither lift up a Cry nor Prayer for them , neither make Intercession unto me ; for I will not hear . It was his Office and Duty to pray for them , and make Intercession on their behalf ; But God was so offended with them at that time , that he forbids the Prophet to execute his Office , in that particular , as concerning the Captivity . Had he omitted ( altogether ) the Duty of Prayer for that People , he had sinned in that omission ; but God having so absolutely and peremptorily inhibited him , ( even thrice with one breath , ) Pray not , Cry not , Intercede not ; ( shewing thereby the Immutability of his Counsell , and that the Captivity of that People was decreed and established of God , ) He had sinned if he had prayed for them any more in that respect : This grieved him to the heart , Jer. 14.11 , 13. ver. 20 , 21 , 23. Jer. 14.11 , 13. yet he goes as far as he might , ver. 20 , 21 , 22. He might and ought ( and did as he ought ) to pray for other Blessings of God , in their behalf ; As that He would give them Repentance , Remission of Sins , Redemption from eternal Captivity ; Comfort and Patience in that Captivity threatned , and deliverance out of it in due time , according to Promise : He might , and ought ( and did as he ought ) in praying for deliverance from other Judgments , as Famine , Pestilence , &c. At that time there was a great Famine in the Land by reason of drought ; and for the removing of that Judgment , and the blessing of Rain he prayed , ( albeit he might not pray for the State of the Kingdome , that it might stand and flourish , and the Enemy not prevail against it , Piscator in loc. and that they might not be carryed away into Captivity ) for after God had so charged him not to do it , he never Interceded and prayed for them ( as before was shewed . )

And that this is the duty of all faithful Ministers , thus to make Intercession for their People , ( unlesse there be such a special Interdiction which we in these dayes have not ) ; appears by that we read , Jer. 27 , 18. If they be Prophets , Jer. 27.18 . Explained . and the word of the Lord be with them ; Let them now make Intercession to the Lord of Hoasts , that the Vessels which are left in the house of the King of Judah and at Jerusalem , go not to Babylon : As if the Prophet should say , If these men amongst you that say they are Prophets , and would disswade you from serving of Nebuchadnezzar ( whom God hath determined you shall serve ) ; Verse 14. if they be Prophets indeed , let them do the work of a Prophet , in intreating the Lord for you , and making Intercession on your behalf , that his Judgments may be averted from you , or at least mitigated , and sweetned unto you ; and let them not any longer delude you , in saying , You shall not serve the King of Babylon : for in so saying , they Prophesie a lye unto you . And so under the Gospel , Ministers are to intercede : so did Paul , Rom. 10.1 John 17. Rom. 10.1 . Christ hath given us an example , Joh. 17.

But if these Intercede , Quest. how is Christ our only Mediatour and Intercessor ?

Intercede , is properly a Latine word , and signifieth to come betwixt , and so to Lett , Hinder , Withstand , Inter et cedo . Cameron ? de p. 122. Eccles. 1 Tim. 2.1 . or Prohibit the doing of a thing . It hath sometimes a more large signification : so the prayers which the godly make in the name of Christ , to turn away God's Judgments from their Brethren in this World , are termed Intercessions , 2 Tim. 2.1 . And these are Intercessions of Charity .

But usually and more strictly , it signifieth that part of the Mediation of Christ , in which he appears before God to prevent , or pacifie his displeasure towards his Elect ( of which we spake before ) ; And this is out of Justice or Authority . To be such an Intercessor , belongs to Christ alone , because Intercession as it is a publique and authoritative Act , is founded upon the satisfactory merits of the Person interceding : 1 Joh. 2.2 . He cannot be a right Advocate , who is not a Propitiation also ; Therefore the Papists are forced to venture so far , as to affirm that the Intercession of the Saints in Heaven with God for us , is grounded upon the virtue of their own merits : But thus , Christ onely is our Intercessor , and no other ; neither in Earth nor Heaven . The things we pray for ( either for our selves or others ) are unmerited of us , and undeserved by us ; therefore , we put them up in His name , we expect them , ex vi promissi , out of Gods gracious promise and not ex vi pretii , out of any price or purchase by us paid or made ; such meritorious Mediators , God's Ministers are not : they are but Ministerial Mediators and Intercessors under Christ , 2 Cor. 4.20 . wherein ( indeed ) they are preferred before others in nearnesse to Christ ; and have ( as Nazianzen speaks ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Mediation between God and Man .

For the further Explication and Confirmation of the Point , Let me shew you : First , wherein this Intercession of God's Ministers doth consist , and then the Grounds and Reasons of it .

The intercession of God's Ministers for their People , stands in two things ; First , In speaking betwixt both , interpreting the mind of one unto another , from God to Man ; and from Man again to God ; Secondly , In interposing betwixt both , when God is offended and displeased with Man .

They speak from God to Man , and so they are His Voyce to Us , Luke 1.70 . Him we cannot hear in His own Voyce and live : Luke 1.70 . Speak thou with us ( said the People of Israel to Moses ) and we will hear , Exod. 20.19 . Deut. 5.27 , 28. but let not God speak any more with us , lest we dye ; which desire of theirs was well approved of by the Lord : In like manner , God having respect to our Infirmities , is graciously pleased to acquaint us with his good pleasure , by men like our selves : Math. 10.20 . 2 Cor. 5.20 . It is not you that speak , but the spirit of your Father that speaketh in you , ( as Christ spake to his Disciples , Math. 10.20 . ) we pray you in Christ's stead ( saith the Apostle , 2 Cor. 5.20 . )

They speak from Men , and for Men , to God ; and so they are Man's Voyce to Him ; presenting their Persons and Causes before him , when they come into his presence . Thus Aaron was enjoyned to bear the names of the Children of Israel , upon his Pectoral , when he came before the Lord to minister , for a memorial before the Lord for ever , Exod. 28 , 29. Exod. 28.29 . So every Faithful Pastor is mindful of his Flock , and carries it upon his heart , not onely to his Pulpit , but to his Study : When he studyes , he remembers them , and prayes for them ; when he meditates on them , he prayes for them : In Publique he prayes for them ; in Private he neglects not that Duty . St. Paul mentioned the Romans , alwayes in his prayers , Rom. 1.9 . Rom. 1.9 . In every prayer of his ( Publique or Private ) he had the Philippians in remembrance , making request for them all , with Joy , Philip. 1.4 , Phil. 1.4 , 5 5. Look as the tender hearted Mother prayes for her Babe , when she suckles it , when she dresseth it ; takes it up , or layes it down ( which prayers are usually wanting , when she puts it forth to Nurse ) : So is it with a Faithful Pastor ; though it be otherwise with those , who turn over their Flocks unto another man's care .

Secondly , They Intercede by Interposing in time of danger betwixt God & the People , when the Almighty is incensed against them , through their manifold provocations . This is injoyned , Joel 2.17 . Thus did Moses , Exod. 32.10 , 11. and Numb. 14.12 , Joel 2.17 . Exod. 32.10 , 11. Numb. 14.12 , 13. Psal. 106.23 . Explained . 13. Hear what the Psalmist speaks of him , Psal. 106.23 . He said he would destroy them , had not Moses his chosen Minister stood before him in the Breach , to turn away his wrath lest he should destroy them ; Where Moses is compared to a Valiant Captain , Who , when the besieging Enemy hath made a breach in the wall , and the City is like to be lost suddenly , steps into the Breach , and makes it good , keeping the Enemy from entring : Thus likewise did Aaron , Numb. 16.47 , Numb. 16.47 , 38. 48. A Plague being begun amongst the People , for their murmuring ( whereof 14000 and 700 dyed ) , he by the appointment of Moses runs unto his Censer , takes fire from the Altar , and puts Incense therein , and so ( with It in his hand ) stands betwixt the Living and the Dead , whereupon the Plague was stayed : Of which passage , Wisdome gives us an excellent Paraphrase . Wisd. 18.21 . The blameless man made haste and defended them , and took the weapons of his Ministration , even Prayer ; and the Reconciliation by the Perfume , and sett himself against the wrath , and so brought the misery to an end : For he overcame not with multitude , with bodily Power , nor with force of Weapons ; Non vi , sed precibus armatus ; non ferro , sed fide & votis . but with the Word he subdued him that punished , or overcome the Destroyer .

More particularly , Three manner of wayes they Interpose betwixt God's wrath , and a sinful People .

First , By consessing of their People's guiltinesse , humbly craving pardon in the name and media●ion of Jesus Christ of all their sins , urging God with his Covenant and Promise , and putting him in mind of his antient mercies , Exod. 32.11 , 12 , 13. Ezra . 9. Neh. 9. Dan. 9. Levit. 5.6 . as we may read at large , Exod. 32.11 , 12 , 13. Ezra . 9. Neh. 9. and Dan. 9. This was enjoyned the Priest under the Law , Levit. 5.6 .

Secondly , By excusing their People , what may be : Sometimes imputing their sins to their ignorance and weaknesse , as our Saviour did the fact of the Jews , in crucifying of him : Father forgive them , Luke 23.34 . 2 Sam. 24.17 . for they know not what they do ; Luke 23. Sometimes by laying the blame on others ; David to excuse the People , took all th● f●ult upon himself : Loe I have sinned , and done wickedly ; but these Sheep what have they done ? 2 Sam. 24.17 . Albeit the Text tells us plainly that it was their sins , that gave occasion of their Princes fall , and was the cause of their own punishment , vers. 1. And Jeremiah imputes the disobedience of the People to their seducing Teachers ; Ah Lord God , Behold , the Prophets say unto them , You shall not see the Sword , neither shall you have Famine , Jer. 14.13 . but I will give you assured Peace in this Place , Jer. 14.13 . As if he should have said , Lord thy People are mis-led by their blind and wicked guides ; they would be better , and had done better , had they bin better taught .

Thirdly , By ingaging themselves for their People , and undertaking for their future amendment ; Thus did the Dresser mentioned in my Text , He undertakes for this Figg-Tree ; I will digg about it , and dung it , and if it bear fruit , well : As if he should have said , Thou shalt then well see , that thou shalt have no cause to repent thee of thy patience and forbearance ( of which words more in due place ) . And thus you have heard , how God's Faithful Ministers Intercede for their People , and wherein their Intercession ( principally ) consists : Let me now shew you briefly the Grounds or Reasons of the Point .

First , They are hereunto called , and appointed by God : The Priest was taken from amongst men ( saith the Apostle ) , Heb. 5.1 . and Ordained for men in things appertaining to God , that he may offer both Gifts and Sacrifice for sin , Heb. 5.1 . In like manner all Ministers of the Gospel are taken from amongst men , and ordained for the good of men , not in matters of this Life , but in the businesse betwixt God and them , that they may offer up ( not an external propitiatory Sacrifice for sin , as they of the Roman Church would have it , but ) those Spiritual Sacrifices and Prayers and Intercessions unto God , on their People's behalf . Gen. 20.7 . He is a Prophet , and He shall pray for thee , was the Language of Elder times . To this they are called , and cannot but make conscience of their Duty , if they be faithful .

Secondly , Ministers , ( if Faithful ) dearly affect their People and esteem them ( as Cornelia did her Gracchi ) for their chiefest Ornaments : What is our Hope , our Joy , 1 Thes. 2.19 , 20. our Crown of Rejoycing ( saith the Apostle ) ? 1 Thes. 2.19 , 20. Are not even ye in the presence of our Lord Jesus Christ at his coming : ye are our Glory and our Joy . Now whom we affect , we pray for , plead for , and excuse what may be ; The Child is oftentimes wayward and froward , the tender Mother rocks it , sings it , excuseth it ; It doth not use to be thus , it hath the frett , or some pin pricks it , or it is breeding teeth ; it shall be any thing , but what it is indeed , frowardnesse : This affection carryed St. Paul to so high a pitch , as that he could wish himself accursed for his Brethrens sake , Rom. 9.3 . and caused him ( with the rest of the Apostles ) to be so desirous of their Peoples good , Rom. 9.3 . as that they were willing not onely to impart the Gospel to them , but also their own souls , 1. Thes. 2.8 .

Thirdly , 1 Thes. 2.8 . Faithful Ministers are conscious to them selves of their own faylings ; None so careful , but have cause to smite upon their thighes for some neglects in their Ministerial service : This Dresser feareth his own faylings , and however the Owner charged the Figg-Tree onely for its barrennesse , yet the Dresser ( in the answer which he makes ) seems to charge himself with some omission of Duty ; I will digg about it , and dung it ; as if he should have said , something hath bin wanting on my part , in not husbanding of it as I ought ; Let it alone one year more , and I will redouble my pains and diligence , and amend my fault . In this respect , he might Intercede for it : Thus much of the reasons of a faithful Minister's Intercession , for a barren and unprofitable People .

There is yet one Scruple that would be removed , Object . ( before we come to the Application of what hath bin delivered , ) If Faithful Ministers make Intercession for their People , what may we think of Elijah , Rom. 11.2 . who made Intercession against the People , as we read , Rom. 11.2 .

Two wayes may Intercession be said to be made against a People ; Resp. First , When a simple and bare Relation is made to God of the sin committed : Secondly , When punishment is craved , and called for to be inflicted on them , as they have deserved . The Intercession made by the Prophet against Israel , Peter Martyr . Beza . Paraeus . seems to be of the former , not latter kind ; He acquainted God with the Impiety of that People , lamented it in God's hearing , was sorry for it , and grieved at it ; but he called not for vengeance to fall upon their heads , he desired not their ruine : for ( questionlesse ) he was better acquainted with Samuel's Rule ( if he had not too much ( through passion ) forgot himself ) , 1 Sam. 12.23 . 1 Sam. 12.23 . God forbid that I should sin against the Lord , in ceasing to pray for you .

If ( besides the complaint made by the Prophet unto God ) there be likewise a secret imprecation ( as some conceive there is ) , Calvin . Grynaeus . and that he did imprecari interitum , wish their destruction and ruine ; then it was spiritu prophetantium , by way of Prophesie , he knew by Revelation from God , that Judgments were intended against that People for their Idolatry , and bloody cruelty ; and so he framed his desires according to God's appointments : The like did Jeremiah , Deliver up their Children ( saith he ) ; and let them drop away by the Sword ; Jer. 18.21 , 21 , 23. forgive not their iniquity , put not out their sin , but deal with them in anger , Jer. 18.21 , 22 , 23. And , it was usual with the Prophets thus to do . We come to make use of the Point .

Use 1 Such as are called unto the Ministerial function , should make conscience of their Duty , in putting up prayers to Heaven , in the behalf of their People , which ( sometimes ) may be more prevalent with God on their behalf , then any other part of their pains : that Prayer which St. Stephen made when he was stoned , Acts 7.60 . Lord , lay not this sin to their charge , Acts 7.60 . was heard when his Sermon wrought but little on them , to whom it was Preached ; and so heard , as that it was ( as we may religiously conceive ) an effectual means of the conversion of One of his greatest Persecutors , Saul , at whose Feet the Witnesses layd down their Cloathes , as we read , ver. 58. Augustine speaks confidently , Si Stephanus non sic orâsset , Paulum hodie Ecclesia non haberet . that if Paul had not bin enwrapped in those Prayers which Stephen made for his Persecutors , the Church had lost the benefit of all St. Paul's labours ; and if God had not bind so intreated by a praying Stephen , the Church had not bin so blessed with a preaching Paul . The like saying hath Fulgentius ; Great pitty it had bin that the Church should have wanted , either the Person of the one , or the Prayers of the other . However , admirable was St. Stephen's patience and piety ; others at such a time would have forgotten their Friends , he remembers his Enemies , and prayers for them ; yea , at that very instant , when they were stoning of him , and ( which is yet more ) he kneeled down and prayed for them , albeit the stood when he prayed for himself , intimating thereby , as the greatness of their impiety , which could not easily be forgiven ; so the greatnesse of his own charity , in being more grieved for their sin , then for his own suffering ; Luke 23.24 . imitating therein his Lord and Master , Jesus Christ ; Who hanging on the Crosse , yet prayed for his Persecutors , Luke 23.24 .

Is this the condition of any of us who are Ministers of Christ ? Are we traduced , reviled , persecuted by those from whom better things are expected by us ? Look we ( then ) upon the practise of our Lord and Masters , and upon his suffering Servants , who are gone before ; and learn to blesse them who curse us , and pray for them , who desptiefully use us ; as we are enjoyned , Luke 6.27.30 , 33. Luke 6.27 , 32 , 33. This is Heroical revenge , and such was that which the Martyrs have taken . We read of Mr. Saunders in the Reign of Queen Mary , who being sent to Prison by that B. B. of Winchester , Stephen Gardiner ; he gave God thanks , that had given him at the last a place of rest and quietnesse , where he might pray for the Bishop's conversion . Oh! let us not be wanting in this Duty for them , Who yet are wanting in Love and Duty to God and Us : The Calf pusheth the Cow , yet the Cow Lowes after it , and is content to let down her Milk to nourish it ; Be we a Sanctuary to them , who wickedly seek to drive us out of the Sanctuary of God ; and ( if it be possible ) pray we them into Inheritance of Heaven , who ( it may be ) would swear us out of our maintenance on Earth ; so shall we manifest to the World that we are the true Disciples of Christ , who had Gall and Vinegar given him by the Jews , for the sweet Wine which he gave them to drink ; and for the feeding of Mens Bodies , healing their diseases , &c. was ( by way of requital ) slandered , scourged , buffetted , spit upon , and at last crucified : Yet He stood in the gap ( as you have heard ) betwixt the revenging wrath of God , and those wicked ones ; He catched the blow in his own Body , purchased an eternal Redemption for them , by shedding of his blood , that , believing in Him , they might not perish , but have eternal life . Joh. 3.16 . Luke 6.40 . The Disciple is not above his Master ; if any man will be perfect , let him be as his Master : If we that are sent to dresse the Vineyard , and to Husband it , are under contempt , or under persecution ; If the Sword of the Tongue , or the Sword of the Tyrant be drawn against us ; against all these , Arma nostra , preces & lachrymae , we must defend with no other Shield , return no other Sword , but tears and prayers , blessing them that curse us : And such weapons we may well have leave to use . Thus , as the Point concerns Us : Now let me shew , how it concerns you that heart us .

Use 2 See the benefit that comes unto you , by these Intercessors ! There are a great company of unthankful , and inconsiderate persons in the World , that are ready to object against the calling of the Ministery , as needlesse and uselesse ; Why ? Are not all God's People Intercessors , and enjoyned to make Intercession , as well as these ? you take too much upon you , ye Sons of Levi. Numb. 16.3 .

It is very true , the Lord hath respect to the prayers of the meanest of his Saints , but yet he hath respect to the prayers of his Prophets and Ministers more then to any other ; and their prayers are more effectual and prevayling , as appears by that speech of God to Abimelech , Gen. 20.7 . For he is a Prophet , Gen. 20.7 . and shall pray for thee ; And as sick Abimelech was sent to Abraham a Prophet for prayers , so are others in time of their sicknesse , by St. James , Jam. 5.14 . Jam. 5.14 . Why should People have recourse to them , rather then to other , if their prayers were not more potent and prevalent with God then the prayers of others ? Moses and Aaron were amongst his Priests , and Samuel amongst such as call upon his Name ; these called upon the Lord , and he heard them ( saith the Psalmist , Psal. 99.6 . ) Others called upon God as well as they , and God had gratious respect likewise to their prayers ; Psal. 99.6 . But to none so much as to these , who were the prime Peers of the Church , and Intercessors for the People : O my Father , my Father , the Chariot of Israel , and the Horsemen thereof , 2 King . 2.12 . 2 King . 13.14 . said Elisha to Elijah , Who was so powerful with God by his prayers , that it was said of him , He could bridle Heaven with his Tongue : And Elisha for his powerful prayers , was so flyted by King Joash , as if all the safety and strength of Israel lay in their frequent prayers . This difference may be put between the prayers of God's Ministers , and the prayers of private Person● ; Lay-devotions or the prayers of private persons , are the Infantry , or the Foot of the Army ; but the prayers of God's Faithful Ministers are as the Chariots and Horse , the very strength of the Battle . And therefore to say that there is no need of these , is considerately said : for , so long as there is a Warrfare on Earth , sins to be pardoned , a God to be pacified , Souls to be saved ; there will be need of these : And those only have no use of these Leigeirs , that desire no correspondence or Intercourse with Heaven .

Others there are , who ( albeit not so inconsiderate and wretched as the former , yet they ) regard not these Intercessors as they ought ; taking no notice of their Labours , Tryals , Sufferings ; Their Persons , Work , Wages , is no part of their care ; They leave them to themselves to stand or fall , sink or swim ; as if they were nothing interessed in their well-fare and happy estate . O tempora , ô mores !

The People of Millain were so affected to Ambrose in his time , as that mallent amittere animas quam Episcopum , they had rather lose their lives , then their Bishop ; In those times the saying was , Moriamur cum Episcopo , we will dye with our Bishop ; Now the saying is , Moriantur Episcopi , Let them dye , there is a good riddance of them : but the fall of the Minister ( commonly ) is the ruine of the People ; Can the Shepheard be smitten , Math. 26.31 . Prov. 29.18 . and the Sheep not be scattered ? Can Vision fail , and the Prophet not perish ?

We read in History , that when Philip besieged Athens , He sent unto the Citizens , and told them , that if they would deliver up their Orators ( the troublers of their Peace ) , He would raise his Siege and depart ; But Demosthenes smelling out the Plot , sent him this answer , That the Wolves on a time came to treat with the Shepheards about a League , and willed them to deliver up their Doggs , from whom ( said they ) all the discord that is betwixt us doth arise , and we will be Friends : The Doggs were delivered up ; Shepheards secure ; Peace made ; but the Lambs in short time after were all devoured : I shall not need to apply it ; could Sathan but get these ridd out of the way , could he drive the Watchmen out of the Tower , turn the Dresser out of the Vineyerd , stop the mouthes of these Intercessors , and cause them to be silent ; you may imagine what will follow ; if you cannot , Ezek. 22.30 , 31. read Ezek. 22.30 , 31. and that will informe you :

There is yet another sort worse then either of the former , to be reproved ; of whom these Intercessors may say , as David did of his Enemies , Psal. 36.13 . Psal. 35.13 . As for me , when they were sick I Cloathed my self with Sack-loath , & But in my adversity they rejoyced , and gathered themselves together ; yea , the objects gathered themselves together against me , and I knew it not ; they did tear me , and ceased not , verse 15. Whilst these Intercessors have bin bowing their knees to God on their behalf , they have bin beating their brains in devising mischief , and finding out matter whereof to accuse them , Jer. 18.18 . that they may be compelled to leave both their Places and Callings , whose worth they have not seen till they were gone , and then ( as it is with some Stuffs which have the best glosse a good way off ) they have wished for them again , As the Florentines did for Benedict Albertus , whom they banished from amongst them , but after his death , they confessed their error ; fetched home his bones , and buryed them with solemn pomp , bewayling their losse .

And have we not yet amongst us , such , as spare not to revile and slander them : and cast about , which way to defraud them of that maintenance , which both Law and Conscience hath allotted to them , and layd out for the maintenance of them and theirs , as wages for their honest Labour ? Is it not enough that ( like him who went from Jerusalem to Jericho ) they be wounded by Theeves , Luke 10.30 . but that they must suffer Violence at the hands of their Neighbours and Familiars ? But herein I spare you , ●t present .

I cannot but take up a Lamentation , for thee ungrateful England , and bewaile thy misery ; who makest them the subject of thy hatred and derision who for many years together have bin the means of thy preservation ; and castest no other Eye upon them , than the Eye of scorn and envy , whose Eyes and Hearts have bin so often lifted up to Haven for thy well-fare ; 1 Cor. 4.13 Philem. 19 To account them no other them the scum and off-scouring of all things , to whom thou owest thy self , for thy long enjoyed happinesse ; Had not these stood in the gap for thee , long ere this , God's wrath had entred in , as a mighty breach of water , and like an overflowing deluge . What David said to Abigail , 1 Sam. 25.34 . ( when by her wisdome she had turned away wrath and destruction from Nabal ) thou hast cause to say of these : Blessed be the Lord God of Israel , which sent thee this day to meet me , and blessed be thy advice , and blessed be thou who hast prevented the shedding of much blood ; for in every deed , as the Lord God of Israel liveth , ( who hath bin kept from destroying of us ) unlesse thou hadst hasted , and gone out to meet the Lord , there had not bin left unto us ( long ere this ) any ( no not so much as a Dogg ) that pisseth against the Wall ; we had bin wiped as a man wipeth a Dish , and utterly bin destroyed from being a People or Nation upon the Earth . 2 King . 21.13 .

Yet we are like to the Dogg in the water , who bites him by the hands , who would save him from drowning ; yea , like cruel Nero , who after his Mother shewed him her Womb , to move him to compassion , unnaturally caused her to be ript up , that he might see the place where he had lyen : Whilst we shew our Breasts and Bowels unto you , and discover the affections we b●ar you ; and the good offices we do , and have done , for you ; Do not you peirce us , wound us , unbowel us ? How will you answer God for such tyranny and cruelty ? Balaam would not deal hardly with his Asse , after he perceived that God spake by him ; and shall we deal cruelly and unworthily with those in whom God is , 1 Cor. 14.25 . 2 Cor. 5.18 and to whom he hath given the Ministry of Reconciliation , 2 Cor , 5.18 . who deal with God on your behalf , intercede for you , pray for you , promise , and undertake for you ? The very Geese of the Capitoll were respected , and maintained , by the Romans , for saving them , in the daies of Camillus , by their cackling : Though the Ministers of God be not respected by you for Conscience sake , yet me-thinks they should , for Policy 's fake ; If not for God's sake , yet for the World's sake ; If not for the Soul , yet for the Body's sake ; If not for the Churches , yet for the sake of the Commonwealth , let them have more respect than hitherto they have found from you ; Piety is as the Body of Christ , Policy is as the hemm of Christ's Garment : Well were it , if these Intercessors , who can have little help by the Piety of these times , Mat. 9.20 . may ( with the Woman in the Gospel ) have these bloody Issues cured by touching the hemm of Christ's Garment . As for these Indignities offered , we have learned to say , as Mauritius did to Phocas murdering his Children , Videat Dominus & judicet : So let God judge betwixt you and us .

Use 3 I cannot yet leave you , not the Poynt in hand , till I have left with you a word of Exhortation , which I beseech you suffer ; Beloved , it is our Saviour's Rule , Blesse them that curse you , pray for them that despitefully use you , Luk. 6.28 . &c. Much more then , Blesse them that blesse you , and deal not despitefully with them , who make Intercession to Heaven for you ; Heb. 13.18 1 Thes. 5.25 . Pray for us , ( saith the Apostle ) , Heb. 13.18 . and again , Brethren , pray for us , 1 Thes. 5.25 . and again , and again too ; It is his closure in many of his Epistles . He doth not onely pray for them , but praies them to pray for him ; and this he desires , not as a Complement in his Valedictions , but he desires it to be done heartily and earn●stly , Rom. 15.30 . He desired not the People to pry into him ; Rom. 15.30 . Gal. 2.4 . that should not need , enow would do that without desiring ( as appears , Gal. 2.4 . ) . Nor doth he say , Prate of us ; People are ready enough to do that ; they can make Ministers their Table-talk ; Diotrephes was such a Prater , 3 John 10. whom St. John mentions , 3 Epist. ver. 10. Nor doth he say , Prey upon us ; had he so said , he should have had a number of such Preyers , 2 Per. 2.3 . 2 Pet. 2.3 . but , Pray for us , as we do for you , as you tender the Glory of God ; desire the peace of Jerusaleus ; and love your own Souls ; Pray for us .

Oh that this English Nation had either more Grace or Wit , then would they not ( with Saul ) fling their Darts and Javelins at David , whilst he is seeking with his well-tuned Harp , 1 Sam. 18.10 , 11. to drive out the evil Spirits from them , but make much of such who are the hostages of her peace , and the earnest of her tranquillity . Thou art yet happy , ô Nation , not worthy to be beloved , Zeph. 2.1 . that thou hast some in thee , who cease not to intercede night and day for thee : Oh that thou knewest thy happinesse , Luk. 19.41 at least in this thy day , by honouring their persons , procuring their peace and welfare ; in putting up thy Prayers for them , that cease not , day and night , to sollicite thy cause , in the Name and Mediation of Christ , at the Throne of Grace .

If you would know the particulars , that you should crave from God on their behalf ; I shall onely commend unto you , that excellent Prayer which Moses the Servant of God made on the behalf of Levi , Deut. 33.8 , — 12. Deur. 33.8.12 . Explained . There we have the specialties laid down ; some respect their Office , other their Persons , and other their Substance .

Ver. 8 As touching their Office , Let thy Thummim and thy Vrim be with thy Holy One , ver. 8. What the Vrim and the Thummim was , is not easy to determine ; Illumination and Perfection is that they signify ( as is commonly conjectured ) . Questionlesse ; Moses hereby signified the Graces that belonged to the Priesthood , which was committed to Aaron and his Seed , that they might be enabled to teach Jacob God's Judgment , Ver. 10 and Israel Gods Law , as he afterwards expresseth it , ver. 10. And we may understand him thus ; Thou Lord hast seperated the Tribe of Levi to minister before thee , in the behalf of thy People ; Oh furnish thou them whom thou hast thus chosen , with those excellent Graces which are requisite for their Calling ; that they may be Guides to the blind , Lights to them that sit in darknesse , Instructors of the Ignorant , Examples to their flocks , over which thou hast made them Over-seers : Many complain of the dullnesse , deadnesse , coldnesse , of their Ministers ; but when did these put up one Prayer to Heaven in the behalf of them ? If we did but consider the weightinesse of the work of the Ministry , 2 Cor. 2.16 2 Cor. 3.5 , 6. 2 Cor. 2.16 . Their own inability to discharge their Function , 2 Cor. 3.5 , 6. The mischief that followes , and befals the Church of God through the ignorance and prophanenesse of the Minister , Hos. 5.1 . & 4.6 . Hos. 4.6 . & 5.1 . Rom. 10.17 . The great good that comes to us by a painfull and conscionable Ministry , Rom. 10.17 . We cannot but confesse , that there is great need that every one of you should pray earnestly to God , for all such gracious endowments and enablements , as may fit them for the work of the Ministry .

Something , in the second place , is prayed for by Moses which respects their Substance , Blesse Lord his Substance , and accept the work of his hands , Ver. 11 ver. 11. Levi had no Inheritance amongst the Tribes , but they had the Lord , and his First-fruits , Tythes , and Ofterings , for their Inheritance and Livelihood , Numb. 6.18 , 20 , 21. and God was therein very bountiful unto them , Numb. 6.18 , 20 , 21. more than to any other of the Tribes ; For albeit that Tribe was the least of all the Tribes for Number , ( as may appear by comparing Numb. 1.46 . with Numb. 3.39 . ) The other Tribes were numbred from twenty years old and upward , Num. 1.46 compared with Num. 3.39 . all that were able to bear Arms , ( which was to the Age of 50 years , for at that Age they were supposed to be unserviceable for War ) : The Levites were numbred from one Month old and upward ▪ and yet the whole summ of them amounted but to twenty two thousand ; Now , if we should conceive the number of those in the other Tribes , who were nor numbred , ( being under twenty and above 50 years of Age ) to be but half as many as the rest ; the whole number of the Tribes , reckoned from their Infancy and upward , will amount at least to nine hundred and two thousand men ; of which number , the Levites is just the one and fortyeth part : And yet , though the Levites were but few in number , ( being compared with the rest , ) God provided for them a larger portion than ●e did for the rest ; They had the tenth part of the encrease of the Land , of Seed , and Fruit , of great and small Cattle , Levit. 27.30 . Besides , Lev. 27.30 Lev. 27.26 , 27. Exod. 13.13 . they had the First-born of all sorts of C●rtle ( as of Sheep , Beevs , and Goats ) , and the price of the rest , which were to be redeemed according to the Priests estimation , Levit. 27.26 , 27. and more plainly expressed Exod. 13.13 . Numb. 18.13 , 14 , 15 , 16 , 17. Neh. 10.36 . Num. 18.13 . &c. Neh. 10.36 . Lev. 32.10 . Lev. 23.17 Numb. 15.20 . Numb. 18.12 . Numb. 18.18 . Deut. 18.3 Num. b 18.9 , 10 , 11. Numb. 18.8 , 9. And the First-fruits of four other kinds , as of the Sheaf , Levit. 32.10 . Secondly , Of their Bread , two wave-Loaves at the Feast of Pentecost , Lev. 23.17 . Thirdly , The First-fruits of their Dough , Numb. 15.20 . Fourthly , The First fruits in general , of all things which the Earth brought forth , then payable , when men had gathered in their Fruits , Numb. 18.12 .

They had certain portions appointed them out of all kind of Sacrifices , either the Shoulder , Breast , or Skin , Numb. 18.18 . Deut. 18.3 . &c. The Meat-Offerings , the Sin Offerings , the Trespasse Offerings , the Heave-Offerings , and the Wave-Offerings , were all theirs , Numb. 18.9 , 10 , 11. All Votive and Vo●untary Ob●●tions , and Consecrations , and every hallowed thing was theirs , Num. 18.8 , 9.

In case of Restitution to be made , upon a fraudulent Act committed ; If neither the Party wronged were living , nor any Kinsman known of his , Num. 5.2 , 8. the Restitution was performed to the Priest , Num. 5.7 , 8.

They had 48 Cityes for their Habitation , and two thousand Cubits of ground from the Wall , on every side , for the Suburbs , for Gardens , and for a gleib for their Cattle , Num. 35.2 . Numb. 35.2 . ( which Cityes were next to the best , and in many places the very best of all ; ) when the greatest of the other Tribes had but 19 Cities .

Add unto all this , that whereas the Tribes were to appear thrice every year before the Lord , they were not to come empty handed , Exod. 23.15 , 17. Now , if we consider the Tythes , Exod. 23.15 , 17. Offerings , and Oblations ; the Cities , and other constant revenues that were coming in to the Levites , and put all together , it will appear , that , though they were but about a quarter as many as one Tribe , yet they had about three times the revenues of one Tribe . All which was payd them very freely and willingly by the People , Philo lib. de Sacerd. honor . Ezek. 44.30 . Mal. 3.10 . as Philo the Jew ( who was well acquainted with the Customs of his Nation ) tells us , being confident that it was the onely way to be rich , to tythe well ; and that the blessing of God would follow such as did so , according to that Ezek. 44.30 . Mal. 3.10 .

This Substance was theirs , which Moses prayes for , and desires that God would blesse unto him and encrease : he did not grudge it him , and say , It is too much for Levi , a lesse portion by far would serve his turn ; It will make him proud .

How comes it then to passe , that the Ministers of the Gospel are grudged that maintenance , which both the Law of God , and the Land , hath allotted them for their painful labours ? Is their Ministry lesse glorious ? That it is not , ( if the Scriptures may be judge in that case ) 2 Cor. 3.8 , 9. 2 Cor. 3.8 , 9. Mar. 11.11 And doth not our Saviour prefer the Ministers of the Gospel before the other , when he telleth us , that they are greater than John the Baptist , Math. 11.11 . And yet nothing is more enviously grudged , than the Livings of the Clergy . The Gentry hath got into their hands already near upon three parts of the Ministers maintenance , and have left the Church but one Quarter , and yet there are those that would eat her heart with Salt ( as we say ) because she hath so much .

Many Edomites there are amongst us , that say of the Church , as they did of Jerusalem ; Raze it , Raze it , even to the ground , Psal. 137.7 . Psal. 137.7 Ps. 83.3 , 4. Geball and Ammon and Amalek conspire against it , and consult how they may destroy it , Psal. 83.3 , 4. But how shall this be effected ? Why , Let us take the houses of God into our possession , Ver. 12 ver. 12. No such ready way as that ; that is the speeding blow : So Psal. 74.9 . they say in their hearts , Let us make havock of them ; Psal. 74.9 . And to lay a foundation for that , Let us burn all the Houses of God in the Land : The Hony cannot be had but by burning of the Bees ; nor Church-means , but by destroying of Church-men , and smoaking them out of their Hives . This ( God be praised ) we are not yet come unto ; All the Houses and Synagogues of God , in the Land , are not burnt up , and consumed with fire ; yet , but few of our Churches and Temples , which have not been robbed , plundred , and prophaned , in a very high degree : With God's House men began , before they went unto their Neighbours ; And the desires of many look still that way , hoping to see , no , not one stone left upon another , nor one sheaf left for the maintenance of the Ministry : Such is the praying we make , for Levi's Substance .

But , take away his Substance and maintenance , you overthrow his Calling ; and take away his Calling , what becomes of Religion ? The free passage of the Gospel is to be prayed for , 2 Thes. 3.1 . 2 Thes. 3.1 . Now , the passage of the Gospel must needs be hindred , when Levi's maintenance is with-held , & he thereof defrauded . In this respect it was , that the Persecution which the Church suffered under Julian was esteemed greater than that under Dioclesian ; Dioclesian's Persecution was against Presbyters , intending thereby to root out all Religion ( as Eusebius speaks ) ; But Julian's was worse , in that it was against the Presbytery , their whole race and revenew , livelyhood and maintenance ; He took away their Inheritances , and dissipated them into so many hands , as that without a miracle they might never return again to their right owners ; as if he had vowed ( saith a Worthy of our times ) , B.B. King . to sow Church-lands with Salt , so that it might ever after remain barren , and never bear any more fruit to Prophets , or Prophets Children . But I shall not strike any longer upon this string .

Lastly , Their Persons are prayed for by Moses ; Smite through the loyns of them that rise against him , and of them that hurt him , that they rise not again ; Protection and deliverance is to be craved of God on their behalf , Rom. 15.30 , 31. Rom. 15.30 , 31. 2 Thes. 3.2 I beseech you Brethren , strive with me , that I may be delivered from them that do not believe : And again , Brethren , pray for us ( saith the same Apostle , 2 Thes. 3.2 . ) that we may be delivered from unreasonable and wicked men , or , as the words may be rendred , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from absurd fellows , and from their malice and treachery ; from such men , whose Industry and labour is spent in bringing labour , molestation , and vexation , upon those who are the Ministers of the Gospel ; nor do they care how grosse , vile , and absurd , they shew themselves , so they may compass their own wicked Wills , and overthrow the Truth . The malice of Sathan , and his Seed , is not carried with more eagernesse against any , than against God's Ministers , 1 Cor. 16.9 . whom he knows God hath made the chief Instruments of ruining his Kingdome ; thence it is , that the hottest Persecutions have been raised against them , and soarest temptations have been directed to them : We must , and will , say ▪ with Jeremiah , This is our Portion , and we will bear it ; yet it is your parts to pray for us , that we may be enabled to bear it ; Jer. 10.19 . considering the Infirmity of our Persons , Act. 14.15 . subject to humane frailties as you your selves are .

Wherefore , think it not enough , that you give us Audience , or Reverence , or Maintenance , but , Pray for us , that we may stand fast amidst the many Assaults of Sathan , and vexations from absurd and unreasonable men ; Remembring alwayes , that the good and welfare of the Ministers , is the benefit of the People : In praying for them , you pray for your selves , and own safety : And it is the Tribute of thankfulnesse which is owing from you to them , who stand in the gap for you , and , by their Prayers and Intercessions , avert those Judgments from you , which otherwise would assuredly befall you ; Judg. 16.15 . How canst thou say that thou lovest me , when thy heart is not with me , said Dali●●● to Sampson ? So may God's Ministers say to their People who pretend much love , but do not once remember them i● 〈◊〉 prayers ; Say not , you love me , then this duty is wa●●●g ●o●● you . And so we have said of the Person interceding● now to the Person interceded .

Lord , Text. ]

It properly signifieth one that hath Authority , or one on whose Authority something dependeth ; yet it hath divers acceptations in Scripture ; It hath both a religious and a civill sense ; It is a name of Civility , and given , not onely to Princes , and Personages in high places , Gen. 31.6 . & 42.30 . & 43.16 . 2 Sam. 26.15 . 1 Sam. 19.26 . Judg. 3.3 . Gen. 24.18 Act. 16.30 . as Gen. 31.6 . & 42.30 . & 43.16 . 1 Sam. 26.15 . & 2 Sam. 19.26 . Judg. 3.3 . but it is likewise sometimes , given to Persons of meaner Rank and Quality ; It descends ( as one observes ) from the Scepter to the Spade , and implies not any distinction of Rank or Degree amongst men : Rebeceah gave the Title Lord to Abraham's Servant , Gen. 24.18 . Paul and Silas ( poor Prisoners ) are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Domini , Lords by the Jaylor , Act. 16.30 . And when Mary Magdelen spake of Christ , to the Gardiner ( as she supposed ) , she useth one and the same word ( even the word used in my Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lord ) to both , Joh. 20.13 , 15. Joh. 20.13 , 15. when she said , they have taken away my Lord , ( meaning Christ , ) and when she said to the Gardiner , Sir , If thou hast taken him hence ; It is the same word too ; and , in that respect , the word is englished diversly , according to the different condition of the Persons ; Sometimes Lord , sometimes Master , sometimes Sir : but this reacheth not to the style in my Text , which is to be taken in a religious and Theologicall sense , being given unto the Lord of the Vineyard , who ( as you have heard ) is God himself ; and to him , this style of Lord primarily , properly , and principally , belongs . And so it is attributed to the whole Trinity , or to the second Person onely , in the Trinity , ( as Rom. 14.9 . ) So our Lord , as to protect and save , Rom. 14.9 , 29. Psal. 110.1 ver. 29. And it setteth forth his absolute power , and soveraignty over all Creatures , Psal. 110.1 . Indeed it is a Problematicall and disputable thing , Whether God could be called Lord before there were any Creatures . Tertullian denieth absolutely , that he could be called Lord , till then : St. Augustine is more modest , Non audeo dicere , I dare not say that he was not , but he doth not affirm that he was : However , as the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 answers to Jehovah in Hebrew , It is not onely the name of Relation , but the name of Essence and Eternity ; and so it is a Name too great to be clasped in the narrow Palm of our Apprehensions . The name here is a name of Relation , and in that respect , the Dresser terms Him Lord. ]

From the Letter of the Parable someting may be profitably noted ; This Servant gives his Master this style , Lord : So then ,

Reverend Names and Titles should be given to our Superiours : Doct. Thus Servants have styled their Masters , Num. 11.28 . 2 King . 5.3 Ver. 23. Gen. 37.35 Mat. 21.30 1 Pet. 3.6 . Gen. 18.12 . as Numb. 11.28 . 2 King . 5.3 . and Naaman's other Servants styled him Father , ver , 23. Children have used the like to Parents , Gen. 31.35 . Let it not displease my Lord ( said Rachel ) that I rise not before him : So Math. 21.30 . I go Sir ; the same word is there , that is in my Text : So Wives to their Husbands , have given the same Title of Honour ; 1 Pet. 3.6 . and the Apostle found it so , as we may see Gen. 18.12 . And she is therein propounded as an example for all good Women to follow ; In other Relations I might shew this , but that it is not the poynt I intend to insist upon ; albeit it is a Poynt that might very profitably be pressed in this unmannerly Age , wherein matter enough is administred unto us to cause us all to turn Quakers ; ( I mean not , to be of the Opinion of that rule and unmannerly Sect , who will know , neither Father , nor Mother , Master , nor Mistresse , nor any Superiour ; so as to give them civill Reverence ; but ) for the growth and toleration of such rudenesse , it is enough to make our hearts to quake , considering what it doth presage , Isa. 3.5 , 6 , 7 , 8. But we come to the sense spiritual : Isa. 3.5 , 6 , 7 , 8. And so we learn , that

The Lord of the Vineyard is Lord Paramount : Doct. He it is that hath absolute Power and Dominion over All ; Lords , as well as others .

I am the Lord , Isa. 4.2.8 . Gerherd . 1 Cor. 8.6 . Eph. 4.5 . 1 Tim. 6.15 Reason . Act. 4.24 . Ps. 100.3 . this is my name , and my Glory I will not give unto another , Isa. 4.2.8 . It is a Title , that is attributed unto God , more than a thousand times ( saith one ) , nor is there need to stand long on the proof of this , See 1 Cor. 8.6 . Ephes. 4.5 . where he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the one or Only Lord , 1 Tim. 6.15 . Lord of Lords .

He is the onely Lord in respect of Creation , so he is the Lord our King , Act. 4.24 . he made all his Subjects , yea , the Subjects of all other Lords ; yea , he made all other Lords , and that our of nothing : Psal. 100.3 . It is he that hath made us , and not we our selves ; yea , he made every part of us , and we are not any part nor piece of our selves . Rom. 9.21 The Potter hath power and dominion over that Pot because he made it ; but his dominion over the Pot of Clay which he made , is not so Absolute as God's dominion over Man . The Potter's Dominion is a Dominion of Art not of Creation ; for although he made the Pot , yet he made not the Clay whereof the Pot was made ; he hath power over the Clay to annihilate the work of his hands , that is , to destroy the form and shape that he did put upon that Pot , but he cannot annihilate the Clay as God can do ; that is the work of his hands .

Secondly , As God is the Lord Creator , so he is the Lord Protector , the general Preserver , of all that he hath made , Psal. 36.6 . Thou preservest man and beast ; Psal. 36.6 . Col. 1.17 . Heb. 1.3 . Col. 1.17 . He is before all things , and in him all things subsist ; and Heb. 1.3 . He beareth up all things by his mighty power . Should this great Supporter withdraw ( but for a moment ) his protecting and preserving power , the whole World would in the twinckling of an Eye come to nothing . It is true , that in a building one stone upholds another , but it is the Foundation that upholds all : So all the parts of a Common-wealth uphold ( as they ought ) one another in Policy ; All the Members of the Church uphold one another in Charity ; The Members uphold the Body , the Body the Members ; But it is thou , O Lord , that upholdest us all in Mercy .

Thirdly , He is the only Lord , in regard of his Judiciary Office and Power , which makes him Lord , chief Justice through the whole World , Psal. 9.7 . The Lord hath prepared his Throne for Judgment , for He shall Judge the World with Righteosnesse , Psal. 9.7 . and the People with Equity ; St. Paul appealed from Felix and Festus to Caesar Augustus , Acts 25.10 . Yea , and from them , Act. 15.10 . 1 Cor. 4.3 , 4. 1 Sam. 24.22 , 16. 1 Pet. 2.23 . and all other men he appealed to God , 1 Cor. 4.3 , 4. He that Judgeth me is the Lord : So David appealed from King Saul to this Judge , who is the Lord of all , 1 Sam. 24.13 , 16. and Christ himself committed his Cause to Him , 1 Pet. 2.23 . But there is no appeal from : In His sentence all must rest , as being the supream Judge of all , and by whom all Judges shall be Judged . All these three you have in one verse , Isa. 33.22 . Isa. 33.22 . The Lord is our Judge , the Lord is our Law-giver , the Lord is our King , and He will save us .

Princes and Potentates upon Earth , Vse 1 Who have Lordly Power and Dignity put into their hands , may be put in mind of their Duty towards God , Who is Lord of all Lords and King of all Kings ; and cause them to cast their Crowns down at the feet of their Supream : Rev. 17.14 , & 19 , 16. Eccles. 5.8 . Psal. 145.3 2 King . 18.19 . Dan. 4.30 . for be they never so high , yet he is higher then they ; Great is the Lord , and greatly to be extolled , and his greatnesse is incomprehensible ( saith David , Psal. 145.3 . ) and so is not theirs , their greatnesse may be declared ( so Rabshakeh did his Master's , 2 King . 18.19 . &c. ) and Nebuchadnezzar his own , Dan. 4.30 . But in speaking of the greatnesse of this Lord , here is Magnus , Magnus , Magnus nimis , ( saith Augustine ) Great , August . in Psal. 144. and Great , and Great : he would fain ( if he could ) have told us how great , but had he said Great , and Great , all day long , what great matter had the prophet said ? But saying his Greatnesse is Incomprehensible , he gave over speaking , and left us to conceive what he could not utter .

Let man's Greatnesse , and Power , and Dominion , be what it will be , or can be ; yet it is not Independent : Domini sunt et Dominum habent , Lords they are , and a Lord they have ; still one above them , on whom they depend : As our life is beholding to the Fruits , the Fruit to the Trees , the Trees to the Earth , the Earth to the Rain , the Rain to the Sun , the Sun and All to the Lord , Hos. 2.21 . So it is here : Hos. 2.21 . The Child depends on his Father , the Father lives by the Peace of the Country , the Country enjoyes Peace by the wisdom of the Magistrate , the Magistrate is countenanced and waranted by his Prince , and the Prince himself is Ruled by God , Prov. 21.1 . Prov. 8.15 , 16. Psal. 75.7 . in whose hand the hearts of Princes are ; still one looks unto another , but the eyes of all look up unto the Lord : He giveth to all , and receiveth from none , nor depends he upon any one whatsoever , Prov. 8.15 , 16. Psal. 75.7 .

Secondly , The Greatness and Dominion of man , is not absolute . He may not do what he list without controll , nor can he ; he must look to be called to an account for his actions ( be he never so great ) , but the Dominion of the Lord is absolute ; It is lawful for Him to do what He will with His own ; Math. 20.15 . A Soveraign Dominion He hath over the Salvation and Damnation of men , Rom. 9.21 . None can call Him to an account , or examination with , Rom. 9.21 . Curita facis ? Why dost thou so ?

Thirdly , The Greatness and Dominion of man is not Universal and boundlesse ; It is listed and limited to some parts and corners of the Earth only , Act. 17.27 . Psal. 104.9 . Acts 17.27 . which bounds and limits they cannot pass , no more then the Sea can pass hers without permission : Nor is man able to command the Hoast of Heaven , nor the Sea , to obey their will : But the Dominion of the Lord of Heaven is without bounds ; He is a great King over all the Earth , Psal. 47.2 . Psal. 47.2 . Not Lord of such a Country , Barrony , Signiory , Country , but in abstracto , most absolute ; His Lordship is Universal , over All. He is Lord of Heaven , the Owner of those glorious Mansions ; Lord of Earth , Disposer of all Kingdomes and Principalities ; Lord of Hell , to lock up that old Dragon , and his Crew in the bottomelesse pit . Yea , whatsoever He wills in Heaven . Psal. 135.6 Earth , Seas , and all deep Places , that doth He , Psal. 135. 6. He bindes the influences of Pleiades , and looseth the bonds of Orion , Job 38.31 . Job 38.31 . He can presse an Army in the Clouds , and raise up an Hoast in the Heavens . Judg. 5.20 . He can blow His Trumpet , Judg. 5.20 . and cry to the dust of the Earth ; To Armes ! and an Hoast of Caterpillars or Cankerworms will presently arise to kill and to destroy , Joel 2.6 . He hath an Hoast in the Waters , every Wave is a Souldier , Joel 2.6 . every Fish in pay to this great Lord , and ready to execute his pleasure ; Hell it self is at His command , He raised up an Army thence , which He sent to the first-born of Aegypt , Psal. 78.49 . Thus , his Dominion is without bounds . Psal. 78 , 49

Fourthly and Lastly , His Dominion is Endlesse ; other Lords dye , and their Dominions can have no further , nor longer extent then this present Life . Those four mighty Monarchies had their times , and their turns , and their ruine , and their fall , as well as their rise : But this Lord is Eternal , and of his Dominion there is no end , Dan. 4.34 . Psal. 102.27 . Dan. 4.34 Psal. 102.27 . Psal. 90.2 . From everlasting to everlasting , thou art God , Psal. 90.2 . Let not any one ( then ) how great soever , Tyrannize over their Subjects and Inferiors ; that Caveat St. Paul gives to Masters , would be of good use to all others that have Dominion ; Ephes. 6.9 . Ephes. 6.9 . Abuse it not , but remember you also have a Lord and Master in Heaven , to whom you are to be accountable .

And from hence let us be stirred up , Use 2 to give absolute obedience to whatsoever God commands ; It is layd as a ground of our obedience to God's commandements , Exod. 20.1 . Exod. 20.1 . I am the Lord thy God , and because I am so , see that thou obey me : As for Inferior and Subordinate Authorities of men under Him , we must for His sake submit our selves unto them , but not absolutely , onely in the Lord , and no further , 1 Pet. 2.13 . 1 Pet. 2.23 . This is so cleara Case , as that the Apostles made their very enemies Judges therein , Acts 4.19 , & 5.29 . To deny obedience in that Case , is not to resist Authority ; Act. 4.19 , & 5.29 . but to resist the corrupt Wills and Lusts of those that abuse , and exceed their Authority : Power they may have over the Body , and outward Estate ; but no power have they over the Conscience ; That , is not absolutely subject unto any , but to God , and to other Superiors for His sake ; It is not mentioned in their Lordship , but in God's alone . Nor are we our own men , we are not at liberty to live as we list , Liberinon sumus , Dominum habemus ( saith Chrysostome ) , We have a Lord and Master who is over us , and whom we must serve , both in Life and Death , in Living to Him , and Dying to Him , Rom. 14.8 , 9. And they are blessed that do both , Rom. 14.8 , 9. Revel. 14. Revel. 14.

Lastly , It may refresh the hearts of the godly , that their God is the Lord of all ; The Majesty and Soveraignity of the Father , Vse 3 is for the honour and advantage of the Child ; Let him be my King ( said a Heathen ) who himself hath no King : So let Him be my Lord , who himself hath no Lord . Hear what David saith to his poynt , Psal. 144.15 . Happy is that People that is in such a Case , Psal. 144.15 . yea , happy is that People , whose God is the Lord . It is a great happinesse to be blessed with temporal blessings , ( such as the Prophet had before mentioned , ) happy are they that are in such a Case : but the chiefest happynesse of all , the perfect , the consummatory blessednesse is in this , and onely in this , that our God is the Lord . Upon this our Soveraign Lord , we may rely ; Him we may trust ; He hath all Power in His hand , all is at His dispose , fear not ; Psal. 46.8 . The Lord of Hoasts is with us , the God of Jacob is our refuge . Selah , Psal. 46.11 . And so much of the Style that is given to the Owner of this Figg-Tree . Now in that the Dresser seeks unto Him , and to no other , it may teach us that ,

The Lord alone is to be sought unto in our prayers , and by our prayers , Doct. Psal. 65.2 . To Thee shall all flesh come .

This course is warranted both by Precept and Example ; By Precept , Psal. 50.15 Psal. 50.15 . Call upon me in time of trouble ( saith God ) , Come unto me ( saith Christ ) , and no otherwise to me than as to God , Math. 11.28 . who am both able and willing to ease you : Math. 11.28 . And to this he directs us by a form , Math. 6.9 . And every one that is godly must do thus , Psal. 32.6 . Math. 6.9 . Psal. 32.6 . Psal. 34.6 . Psal. 116.2 , 3 , 4. 2 Chron. 20.12 .

By Practise , Thus you shall find the godly have done , Psal. 34.6 . The poor man cryed , and the Lord ( to whom he cryed ) heard him . Jehosophat's eyes , and with him the chief of Judah their eyes , were up to God only , 2 Chron. 20.12 . Throughout the whole Book of the Psalms we might shew you ( from David's practise ) the truth of it : So Ezra , Nehmiah , Daniel , all have done so ; no Instance can be brought to the contrary .

But we read of one in the Gospel that cryed out to Father Abraham , Object . Luke 16.24 . Luke 16.24

But what a One he was , and Whither he was gone , you likewise there may read , Resp. vers. 23.

Shall I need to render you any reason of this ? If so , then thus : Invocation is the highest branch of Divine Worship . Reas. In the dayes of Enosh men began to call on the name of the Lord , Gen. 4.26 . that is , they began to be Religious , and Worship God , by calling on His Name , ( that being put for the whole worship of God ) . And Christ in one of His answers to the Tempter tells him , that God only is to be worshipped with divine worship , Math. 4.10 . Math. 4.10 .

Again , the Object of our Faith must be the Object of our Prayers , Rom. 10.14 . that is , to him onely we must pray , in whom onely we believe ; but this is no other then God , we must believe in , I believe in God — . Rom. 10.14 .

Lastly , None can help as God can , Who is present in all Places to hear ; ready at all hours to help , and is privy to the secrets of all hearts ; which he must be that we pray unto . Nor can any help , where he will not , ( as we have shewed you on that Parable , Luke 11. vers. 7. ) No Child is up when He is a-bed : If the Creator helps not , no Creature in Heaven nor Earth is able to succour us . So then , None may be prayed unto , but such as can both hear and grant the thing we crave ; but none but God can do that ; therefore He only is to be called upon .

This confuteth Pagans , Who cry to their Baal from Morning to Evening ; Use 1 And Papists who direct us to this He-Saint or She Saint in the time of trouble and danger , 1 King . 18.26 . and solicite them upon every special occasion ; As in a common Plague , when Sword , Famine , Pestilence , is upon us ; In perills by Sea , in perils by Land , in perils of Child-birth , in time of sicknesse , in time of all danger ; for safety of our Beasts and Castle , &c. as appears by Popish Liturgies , and forms of prayers prescribed in their Manuels and Service-Books . But if we should ask them where we should find many of these He-Saints and She-Saints that they commend us unto , in the time of our need ; See Parah . Fast . Friend p. 119. would it not pose them ? How many imaginary Saints have they in their Calender , which are so far from hearing us in Heaven , that they are not there ? and so far from being there , as that they were never here . So far from being Saints , as they they were never Men ; but are either Fabulous Illusions , or ( at least ) but Symbolical , and Allegorical Allusions . And put case they had a beeing on Earth , and have now a beeing in Heaven : Is it not best to go where we may be sure to speed ? It is a strange thing ( saith Justin Martyr ) to pray to Aesculapius or Apollo for health , as gods thereof , when they were , and must needs be beholding to others for all their medicines : or why should I pray to St. Nicholas for a fair passage at Sea , when he that rebuked the Storm is nearer to me then St. Nicholas ? Or call upon St. Anthony for my Hoggs , when he that gave the Devil Power to go into the whole herd of Hoggs , did not do it by St. Anthonic's leave , &c.

But say they of the Roman Church , Object . Had we a suite to the King , we would be glad to have a Friend in the Court , and one that would solicite our affaires for us .

And that is our comfort that we have such a one in Heaven , Who is Christ , Resp. Acts 4.12 . 1 Tim. 2.5 . 1 Joh. 2.1 . Object . our Mediator ; and that not only of Redemption , Acts 4.12 . but of Intercession , 1 Tim. 2.5 . 1 Joh. 2.1 .

But it is a presumption ( say they ) in a mean Person , to come either to the King , or to the King 's Eldest son , without some other Intercessor .

It may be so ( and want of good manners too ) , if we speak of Earthly Princes and Suites ; Resp. but it is a carnal reasoning from things Earthly and Civil , to Heavenly and Spiritual : God himself checketh such carnal Imaginations , and overthrows the grounds of all such Arguments , Isa. 55.8 . My thoughts are not as your thoughts , Isa. 55.8 . neither are your wayes my wayes .

Secondly , Admit the Proportion should hold betwixt the King of Heaven , and Princes upon Earth ; yet the Reason holds not ; for we are invited to come to Christ boldly , and by Him to His Father : The King of Heaven hath commanded that we should mediate only by the Prince his Son : Now , what presumption is it to do as we are commanded ? Nay , it is audacious presumption to go contrary to that course that is enjoyned . Hath God commanded us to offer our prayers to Him by Christ alone , and appointed him to take all Supplications , and exhibite all Petitions unto Him , and will He take it well ( think you ) , that we set up other new Masters of Request of our own devising , or seek a way to the way , or use Mediators to our Mediator ? This God will not endure ; For it is not only needlesse and fruitlesse , but superstitious , and most sacrilegious ; for it robbeth God of a special part of his Honour , and wrongeth Christ in his Office of Mediatorship .

Wherefore , Use 2 let us be directed and exhorted in all our Prayers and Supplications , for our selves or others , to seek God alone in the mediation of his Son : He only is Ominiscient , and knows our hearts ; Omnipresent , ever at hand , in all places , at all times ; and Omnipotent , only able to help us , and most willing likewise to do it . O blessed , and thrice blessed be His Name , that hath gratiously invited us , and called upon us , to call upon Him ; and hath not put us over to any such , as Papists fancy to be Favourites : He is that Friend ( spoken of , Luke 11. ) who , when His Children were in bed , Saints and Angels asleep , ye● , hath His bed so near the Door , that no sooner do we knock , but He hears ; and , albeit He may delay us for a while , yet He will not deny us ; but will supply our wants , if we call heartily unto Him . Let us therefore say as Jer. 3.22 . Behold , we come unto thee , for thou art the Lord our God . Jer. 3.22 . Thus much of the Persons Interceding and Interceded . Now we come to the Request it self : Wherein ( as we have shewed ) we have considerable , The thing Requested , and the Termes or Conditions on which it is desired .

The Boon is , First , Specified [ Let it alone ] , Secondly , Amplyfied from the Circumstance of Time [ This year also ] .

Let it alone , this year also . Text. ]

But why , Let it alone ] Is this a favour ? Quest. Doth not God threaten it as a Judgment on Rebellious Israel , that He would Let them alone , Hos. 4.17 ? And was it not in Judgment that Christ said of the Scribes and Pharisees , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let them alone , Math. 15.14 ? What means the Dresser ( then ) in putting up this Request , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let it alone ? Math. 15.14 .

Indeed , there is no greater Plague ( out of the place of torment ) then to be so l●talone : God seemeth to say of such a one , as the Father in the Comedy of His lewd Son , abeat , profundat , perdat , pereat ; In which respect ( saith a Reverend Divine ) , Dr. Sclater in Rom. 1. vers. 26. p. 135. If God should give me my Option , to choose the torments of Hell , with hope to recover his gratious favour , or thus utterly to forsake me of His grace , and leave me to my self ; I would wish rather Hell torments with expectation of deliverance , then thus to be left alone , and given up to the lusts of mine heart . This ( then ) cannot be the meaning ; Let it alone , leave it to it self : But let it alone , that is , hurt it not , destroy it not , suffer it a while longer to stand ; suspend the sentence denounced against it , spare it , 2 King . 4.27 . Judg. 11.37 . Job 7.19 , & 10.20 . ● and so we find the word used often , as 2 King . 4.27 . Judg. 11.37 . Job 7.19 , & 10 , 20.

In that this Dresser doth not crave a reversing of the Sentence , nor doth He absolutely sue for pardons ; He only desires a Reprieve , are spit of execution , and that upon Composition ; [ Let it alone this year also , till I shall digg about it and dung i● , &c. ] From thence we obse●ve that ,

It is as great a favour as can be expected or defired for a sinner , Doct. to be a while longer spared : Or ,

To be let alone , and spared a while longer , is as great a mercy as can be desired on a sinner's b●half .

This is all that the Dresser did desire , or could have any hope to obtain from the hands of the Owner : that , now after three years fruitlesse standing in the Vineyard , and Sentence passed against it for its barrennesse ; a reprieve may be granted for it , and one year more cast in , ex abundanti .

For the further Confirmation of this Doctrine , take notice . First , that the godly themselves have craved this at the hands of God , Job 10.20 and begged it earnestly as a high favour and mercy Job 10.20 . Let me alone ( saith Job ) that I may take comfort a little . O spare me ( saith David , Psal. 39.13 . Psal. 39.13 . ) that I may recover strength before I go hence and be no more . And this was that which Hezekiah with prayers and tears b●gged at the hand of God , Isa. 38.3 . Isa. 38.3 . and having obtained it of God , blessed God for it , vers. 20. Vers . 20 And yet these had lesse need to desire to be spared , than those who live in a course of sin .

And this was all that the unmerciful Debtor did desire from his Creditor , as you find in that Parable , Math. 18.26 . Have patience with me , and I will pay thee all .

Secondly , God's mercy in bearing and sparing an unprofitable People , ha●h alwayes bin acknowledged for a special mercy , Psal. 103.8 , 9 , 10. Neh. 9.17 . Rev. 2.21 . Reas. 1. Psal. 103.8 , 9 , 10. Neh. 9.17 . And God himself aggravates Jesabel's sin , in not profiting by so great a mercy , Revel. 2.21 .

This may be further evidenced unto us , if we consider ; First , Who it is that spares ; Secondly , Who they are that are spared ; Thirdly , the Fruit and effect of such a patient forbearance ( if the right use be thereof made ) . For the First :

It is God that spares , Who is infinitely Holy , and hateth sin with a perfect hatred ; and ( being so ) it cannot but disquiet His Soul , and vex Him to see it , Isa 63.10 . He is fretted with it , Hab. 1.13 . Isa. 63.10 . Ezek. 16.43 . 2 King . 19.27 . as we read , Ezek. 16.43 . Nor doth He spare , through want of Information , 2 King . 19.27 . The like may be said of every sinner . He is every where within the hearing and the seeing of it ; He sees all the abomination that is committed under the Sun , hears all the Oaths , & Blasphemies , of those who set their mouths against Heaven , Psal. 73.9 . Nor is He without Power to punish , Nahum 1.3 . It is not for want of that , that He spares , Psal. 73.9 . Nah. 1.3 . 2 Sam. 3.39 . Isa. 40.15 . as David did the Sons of Zerviah : They were too strong for him ; but we are not so for God . All Nations of the Earth are but as the dust on the ballance ; but as drops of dew hanging on a bough , the least touch of His hand will cause them to drop into the b●ttomlesse pit , Job 36.18 . And withall , He is just and true ; Job 36.18 . His Justice must be satisfied , His Truth magnified , as well as His Mercy . Truth , That pleads ; What is God but his Word ? And his Word is , In the Day that thou eatest , thou shall dye the Death ; Gen. 2.17 . Ezek. 18.26 . and again , The Soul that sinneth shall dye for it , Ezek. 18.20 . Justice , that ba●ks Truth , and urgeth , that , as God is true in his Word , so righteous in his Works ; And , shall not the Judge of all the World do right , Gen. 18.25 ? Now what can be expected ? Gen. 18.15 . can we think God should deny Himself , and eat His Word ? Indeed , God is merciful , bu● what can mercy do , but step in , and confesse that all that Truth and Justice speaks , is right , Onely it desires that the hand of Justice may a while be stayed , and not strike the stroak ; perhaps the poor sinner may find out a way to satisfie both Truth and Justice , and so escape Death by means of a Saviour . Thus Patience and forbearance is as much as can be expected from God , Who is Pure , Powerful , Just , Merciful , &c.

Secondly , If we take notice of the State and Condition of the Person spared , It will appear to be a mercy : for what is a Sinner , but a condemned Creature ? Eccles. 8.11 . Sentenced he is already , and that openly , ( for it is Enarrata sententia , Eccles. 8.11 . a published , a declared Sentence ) only Execution is deferred ; condemned he is by the Law , which passed sentence on him , so soon as ever he was born , before he ever saw the Light of the Sun , Gal. 3.10 . Gal. 3.10 . Rom. 5.12.14 . And condemned by the Gospel too , for not believing , Rom. 5.12.14 . Mar. 16.15 Joh. 3.18 . Mark 16.16 . Joh. 3.18 . ( from which Sentence there is no Appeal to any higher Court ) . Now what favour can a condemned man expect , or any Friend desire on his behalf , more then a Reprieve ? Great men could not obtain it from the hands of their Inferiours ; and if it be obtained upon much suite , that Execution may be deferred for a few dayes , it hath bin acknowledged for a high favour : We read that in the dayes of Edward the sixth , in the Lord Protector 's Expedition into Scotland , of a Castle , which when they understood they were not able to hold Out , and that their Obstinacy had excluded all hope of Pardon , they Peti●ioned that they might not presently be slain , but have some time to recommend their Souls to God ; and then afterwards be hanged : Life of Ed. 6. by Sir John Heywood . This Respire being first obtained , their Pardon did the more easily ensure ( saith the Historian ) .

And that is the third consideration , the Fruit and Effect of such a patient forbearance , which is Salvation , as St. Peter shews , 2 Pet. 3.15 . that is , 2 Pet. 3.15 . it makes to Salvation ; It is the way to it , the means of it , and Argument for it . Should God strike so soon as wickednesse is committed , Who should come to Heaven ? Not one of us here present , Si statim puniret Peccatores , non haberet Confessores . Aug. in Psal. 102. but long since we should have bin in Hell ; ( Had God bin hasty , to mark what is done amisse , and have called us to an account in the days of our vanity ) . Thousands have bin saved through God's patient forbearance : Not a Penitent amongst us , but must acknowledge , that he owes his Salvation ( in a great measure ) to God's forbearance and patience : And the great Clock of Time is still kept going for this very end and purpose , that Salvation may be had , and the number of God's Elect made up ; A time of Reprieval is therefore granted , ( albeit Sentence be denounced ) that , by using the means , a Pardon may be obtained , ( which God is ready to grant , being humbly and sincerely sought unto ) ; To which end he giveth us his Word to direct us in the way ; ( The Church is the place where Salvation is to be found , of it we must be made true members , if ever we be saved ) . His Works he affoards for helps ; His Ministers are our Intercessors ; All these accompany God's Patience , whereby Salvation in the end comes to be attained . And thus you have some good grounds for the Truth delivered , viz. It is a great mercy for a sinner to be spared a while longer .

O! then , Use 1 Let the Lord be exalted by us in respect of this his patience and forbearance of us ; Therefore hath the Lord waited , that He may be gratious , and therefore will He be exalted , that he may have mercy , ( saith the Prophet , Isa. 30.18 . Isa. 30.18 . ) where the Prophet gives the Jews an account , why the Lord suspended his Judgments , and stayed his hand in not execu●ing those Judgments presently upon them , Isa. 36.3 , 13 , 14 , 16 , 17. which had bin long before threatned , and foretold ( by Esay and others ) that should befall them ; and why , He yet a while longer spared them ; the main reason was , that he would be exalted in mercy , in his appearing to be gratious to that People . This ( then ) is the Duty that God expects from us , and it concerns us as much as any People under Heaven , with whom God hath born not only three years , but more then so many score of years ( as hath bin before shewed you ) , notwithstanding our manifold provocations .

The Prophet Ezekiel doth notably describe the Patience of God by his laying , first , on the one side , then on the other a long time together , Ezek 4.4 . First , Ezek. 4.4 . Explained . he was commanded ( in Vision ) to lye on his left side 390 dayes , with the in quity of the House of Israel , portrayed upon a Tyle . repre enting God's patience under the iniquity of the ten Tribes for 390 years ( answerable to so many dayes ) ever since their defection under Jeroboam . Then , when that was done ( a Figure what God had done for Israel ) he must turn him another while , and lye upon his right side for 40 dayes , representing thereby God's bearing with the iniquity of the House of Judah 40 years , vers. 6. Needs must this be very troublesome ; we cannot lye one night upon one side without turning of us ; but , O the Infinite goodnesse and patience of an Almightly God! who hath lyen so long under the load of our Iniquities , and we so far from easing him by our Repentance , that he is enforced ( as it were ) to ease himself by turning from side to side ; from Mercies to Judgments ; from Judgments to Mercies ; 1 Tim. 2. proving if at any time , or by any means we would ease him of the load of our sins ( under which he complains that he is pressed ) by our Repentance and Amendment of Life : And albeit he hath shaked this Land soare , Amos 2.13 with his turning from side to side ; yet still he bears , so that we are not utterly consumed , albeit still he is wearyed with our abominations : Who could endure with patience , to be reviled to his face ? boldly denyed , horribly blasphemed , but the Lord ? Who would abide to see his Bed defiled , his Image defaced , Children butchered , Goods spoyled , Word despised ; but this patient God ? Let us then exalt him for his patience , and blesse his name .

Yea , let every Soul of us take notice of God's Patience towards him in particular , and magnifie his name for this mercy ; Think seriously with thy self what thou wert , when thou first camest into the World ; no sooner didst thou peep forth into the Light , but God might have sent thee into Hell : And how long thou livedst without God in the World ; yet God's patience hath forbore thee to this hour . How many provocations God hath had from thee all this time ? how many Lyes Oaths , Blasphemies , hath he heard from thy foul mouth ? how much wickednesse seen by thee , how many abominations seen in thee ? yet he hath gone away ( as if he saw not ) , and seemed to take no notice of what thou hast said and done , Psal. 50.21 . He hath held his peace , Psal. 50.21 . Isa. 42.14 . and bin still , and refrained himself , Isa. 42.14 . Yea he hath hid thy sins from the eyes of the World , and had a care of thy credit ; for should he discover what he knows by thee , thou couldst not but blush to look any neighbour in the face ; they would shun thy company .

Consider further , that when thou hast gone on in thy sinful and impenitent course of Life , so that his hand hath bin up to smite , ( his patience being even weary with bearing , Jer. 5.7 . ) his long suffering hath stept in , Jer. 5.7 . and layd hold on the Sword of Justice , ( as the Angel did on Abraham's ) and pleaded for thee ; Lord remember that he is but dust ; Gen. 22.11 It hath pleaded for thee ( as Judah did for Benjamin to his Brother Joseph , Gen. 44.18 . ) and hath prevailed so far , Gen. 44.18 as that God layes-by his Sword , and bears yet longer with thee : so that God seems to say ( as . Hos. 6.4 . ) What shall I do ? Hos. 6.4 . Hos 11.8 . what shall I do ? and , Hes. 11.8 . How shall I give up ? how shall I intreat ? Mercy having got the Victory , causeth God thus to speak , What and What ; How and How ?

Thus God hath borne with thee , not three years only , but 30 , 40 years , or more : he might have blasted thee in thy spring , but he hath spared thee to thy Autumn , let not thy loo●enesse bring thee to the Fall of the leaf . What is this year but the time of thy Reprieve ; and not barely so , but in mercy affoarded unto thee , that thou mayst get thy pardon , which ( if thou beest not wanting to thy self ) may be obtained . Say then ( as , Mich. 7.18 . ) Who is a God like unto thee , Mich. 7.18 that pardoneth iniquity , and passeth by the transgression of the remnant of his heritage ? He retaineth not his anger for ever , because he deligheth in mercy . And confesse with the Church , Lament. 3.22 . Lament. 3.22 . It is of the Lords mercies that we are not consumed , because his compassions fayl not .

But how few are there , that do make use of God's Patience ? Some , instead of magnifying Him for it , make bold to question His Justice , in bearing so long with evil Doers : This was Jeremiah's fault , Jer. 12.10 . and David's , Psal. 73.12 , 13. Jer. 12.10 . Psal. 73.12 , 13. and from thence he concluded ( very rashly ) as if he had cleansed his heart in vain , &c. But this is a great wickednesse so to accuse God : Put case a State should deferr the Execution of a great offender , apprehended and condemned , Would it be well taken , if any of us should condemn that State , or that Councel of Justice , for so do doing ? There may be just cause , as of Reprival of a condemned Person , so of sparing a condemned sinner .

Sometimes an Offender is spared in regard of some use that is to be made of him ; It may be , to be the Executioner of some other ; so God may spare the wicked for this end , that they may be as wisps or rods to scoure and chastise his own . Thus Ashur was spared for a time , and was sent against a dissembling Nation , Isa. 10.5 , 6. God used him as the rod of his ange● , Isa. 10.5 , 6. and staff of his indignation . Sometimes God hath some good work to do by them for his Church and People : Cyrus was an ambitious man , a very Pagan , one that knew not God , and yet he is termed God's annointed , and God doth promise to assist him in that work he set him about for the good of his People , Isa. 45.1.2 . Isa. 45.1 , 2.

Sometimes , Offenders are spared in respect of the Birth that they travel with ; so a Woman with child ( that is condem●ed ) is Reprieved till she be delivered ; ( for however she be wicked , yet the Child in her womb may prove a profitable member to the Common-wealth ) . So many a wicked man is with child with some sin , and in travel with mischief , and the Lord spares him , till he be delivered of it . Herod , Pontius Pilate , and Judas were in travel till they had put Christ to Death , and God spares them till they had brought forth , Acts 4.27 , 28. Acts 4.27 , 28. And then the Law is executed on them .

Sometimes an Offender is spared upon the Petition and desire of some other made on their behalf ; so God spared the wicked for some good mens sake who lived amongst them , Gen. 18.32 Exod. 32.24 . Act. 27.24 . ( as , Gen. 18.32 . and Exod. 32.14 . Acts 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 wan●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 Co●b● , 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 en● and with as high an hand as ever they did ; yet thou livest this d●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 despise God's Patience , daily add to their Treasure , Wrath and Vengeance , which shall be revealed in the day of God's wrath , and just revelation of the righteous Judgment of God .

If , notwithstanding all that hath been said , thou wilt go on in a sinfull course , and still sin against the Riches of God's Patience , thou mayst conclude that thou hast a hard heart ( as the Apostle doth of those ) , for if there be any ingenuity , any remorse , in thee , these serious thoughts cannot but work upon thee , and be an effectuall means to bring thee to Repentance ; and that , to Salvation . Cruell Saul , plotting and practising David's death , when he perceived what an advantage David had him at , and how ( more then once ) he had both power and opportunity to have slain him and taken his life from him , ( but did not do it , 1 Sam. 24. albeit he was instigated unto it by Abishai , ) was so overcome with this kindnesse , that he with tears breaks forth into this passionate speech , Oh my Son David ! I will no more do thee harm because my Soul was precious in thine eyes this day , 1 Sam. 26.21 . 1 Sam. 26. But God's patience and loving kindnesse towards thee , hath exceeded all that ever David did , or could do , towards Saul ; He hath often had thee at an advantage ( and so still hath , ) his Justice eggs him on to smite thee , at home , abroad , sleeping , waking , &c. and yet he spares thee : Now , if Saul ( a Reprobate ) was so overcome with David's kindnesse , as that he promised to do David no more harm ; much more should this great patience in God towards thee , ( notwithstanding thy daily provocations , ) cause thee to relent , and so work upon thee , as to humble thy Soul before God , and bring thee upon thy knees , and cause thee to say with a broken heart , Oh my God! I see that the Salvation of my Soul is precious unto thee ; I will no more dishonour thee ; I will no more sin against thee , as I have done : Do this , and do it quickly ; for know , that albeit Mercy hath bayled thee from the hand of Justice , yet withall , it hath undertaken , that if thou neglectest to sue out thy pardon , within a time prescribed , it will deliver thee again into the hand of Justice . Thou canst not expect alwayes to be born withall ; It was but for a year that this D●esser desired the Owner's Patience , in the behalf of this barren Figg-Tree , and that will soon come about . And of that , ( the Time desired , on the behalf of the Figg-Tree , whereby this Request is amplified ) we are now to speak .

This year also ]

As if he should have said ; Text. Thou hast been pleased Lord , of thine own Goodnesse , to bear a long time with this Barren-Tree , three years already ; I know , that thou canst not alwaies bear , yet upon my humble suit , spare it one year more ; I● is no long time I crave , in the behalf of it ; It is but one year , which will soon come about , and have an end : respite it that time ; It may be , upon better husbanding of it , it will bear fruit , &c. That we may collect from hence , is this ,

God's Patience hath a Period ; Doct. It hath its bounds and limits beyond which it will not passe .

For Proof , Amos 8.2 . read Amos 8.2 . The end is come , I will not passe by them any more ; that is , I will have no more Patience towards them ; Jer. 1.11 , ●2 . So Jer. 1.11 , 12. I will hasten my word to perform it , that is , to make good the Judgments that I have denounced : And that Text should still be sounding in our Ears , Ezek. 7.5 , — 16. An end is come , Ezek. 7.5 , — 16. an end is come ; Behold it watcheth for thee , Behold , it is come , it is come .

Shall I shew you this in some Examples ? We begin with the old World ; A long time God did bear with the wickednesse of it , but it had a Period ; an hundred and twenty years were set it for Repentance , beyond which time it should not be spared , Gen. 6.3 . Gen ● . 3 . Four hundred years shall the Amorites , and other wicked Nations , be spared , till the measure of their sins was filled up , but those years being expired , longer they should not be born withall , Gen. 15.26 . Isa. 34.8 . Gen. 15.16 . And there is a day of recompence , and a year of vengeance for the controversies of Zion , Isa. 34.8 . that is , the set time , wherein God will give a full satisfaction , and retribution of the wrongs , that have been done to his Church , in the destruction of their enemies : Nor is the year o●ly , but the day of Vengeance set . Mag. ● . 18 . What God saith of Blessings , the like may be said of Curses , from the 24th day of the 9th Month ; So from such a day of such a Month I will not spare you ; yea , to lesse than a day , to a Morning is the bounds set , Hos. 10.15 Hos. 10.15 . and there is an appointed time , the year , the month , the day , wherein he will judge the whole World in righteousnesse , Act. 17.31 . Act. 17.31 .

Should God alwaies beat with Sinners , Reas. he should suffer in all his Attributes ; his Justice would be wronged , and blemished , Exod. 34.7 . Jer. 44.2 . — Exod. 20.5 Deut. 4.26 Psal. 50.21 Mal. 3.15 . which by no means will endure , that the wicked should be held as Innocent , Exod. 34 7. Jer. 44.2 , —

He is a Jealous God , Exod. 20.5 . Deut. 4.26 . Now , should God perpetually bear with sinners , it would be a disgrace unto him , His Jealousy will not endure , that sin should ever go unpunished , Psal. 50.21 . Mal. 3.15 .

He is a most wise God ; God onely wise 1 Tim. 1.17 . 1 Tim. 1.17 . Jer. 51.9 . Isa. 1.5 . Albeit he bears , and spares , and shews mercy to sinners , it is ever moderated with Wisdom ; He forbears as long as there is Hope , Jer. 51.9 . but when men become incurable , his Wisdom will not suffer him to bear any longer , Isa. 1.5 .

He is a Good God ; and being good , he must needs love goodnesse , and hate Iniqu ty , Psal. 45.7 . Now , Psal. 45.7 . God should not be good , if he should be ever Good to those that will never be Good : His Goodnesse will not suffer him ever to spare those that hate and despise Goodnesse ; So we might shew of his other Attributes .

Secondly , All the Liberty that God hath given to man , is finite ; yea , life it self , Job . 7.1 . Is there not an appointed time for man upon Earth , and are not his daies the daies of an Hireling ? Job . 7.1 . As his Daies , so his Sins ( likewise ) are limited and bounded ; They have their measure to fill up , beyond which they shall not pass● , Mat. 23.32 . 1 Thes. 2.16 . Mat. 23.32 Use 1

You may see by this , how vaine the hopes are of such as think alwaies to escape , because they have been , and are , a long time spared : Forbearance of Punishment is no Argument of Impunity ; God's Judgments are sure though they be late , & though he bear long , yet he will not alwaies forbear . Sometimes his Patience allowes Iniquity a shorter breathing , sometimes a longer ; yet , be it longer or shorter , the end will come , he will spare no more . Nor doth God allow so long a time ●o sinners under the Gospel , as he did under the Law : The Fruit that enjoyes the warm beams of the Sun , and hath the reflection of them , from the Wall whereto the Tree is fastned , is sooner ripened than that which growes in the shade ; so is Vertue and Vice , now under the warm Sun-shine of the Gospel ; and when thy Fruit is come to its ripenesse , Amos 8.2 . it shall be plucked for the Market , Amos 8.2 . God will not suffer it to shead and drop down without plucking . You do not read , that the sins of Israel and Judah ( for which they were at any time plagued with Captivity ) were so long in ripening as the Sins of the Canaanites , upon whom there did no light shine . And now , that the Grace of God hath appeared , ( as we read Tit. 2.11 . ) the Lord is farr more quick and peremptory , Tir. 2.11 . in rejecting and casting off a wicked People , than he was formerly ( saith a Reverend Divine ) ; Dr. Preston He will not wait so long as he was wont : but , be it longer or shorter , there will be an end of his waiting , and he will wait no more upon thee , and the end is near ; and then the Sentence of Mercy failing , the Sentence of Judgment shall take place . Therefore be perswaded to make good use of the present time , you not knowing how short the time may be , before the end cometh : You would think that Malefactor desperate , that would swear , and swagger , and revell it , at the foot of the Gallows , because there are some few Rounds of a Ladder betwixt his Neck and the Rope : So desperate art thou , that wilt go on in a sinfull course , knowing the end will come , but because the end is not yet come , thou runnest on in a sinfull course , to the encreasing of thy future condemnation : And so much of the Circumstance of Time . Now for the End or A●me of the Dresser in making this Request , in generall ,

Till I shall digg about it , Text. and dung it , ]

Had the Dresser of the Vineyard aimed at himself , or his own ease , he would not have made this Request , in the behalf of the Figg-Tree ; he might have thought , that if in case it were cut down , or stubbed up , his pains would be the lesse ; that care of digging , and dunging it , had been over , and that then he might take his ease : But it was the good of it that he desired , more than his own gain ; so that it might stand one year longer , he would renew his pains , and double his diligence about it , in hope of future fruitfulnesse . Thence observe ( in general ) ,

Faithfull Ministers seek not themselves , but the good of those committed to their charge . Doct. They have no self-respects in the discharge of their Dutyes ; they aime more at the good of those they have the charge of , than at their own ease and profit .

What an opportunity had Moses to desert and leave the People which God committed to his charge ; Let me alone ( saith God ) that my wrath may wax hot against them , Exod. 32.10 . and that I may consume them , and I will make of thee a great Nation , Exod. 32.10 . but he would not be hired , nor byassed ; no , not by God himself , to give up that People , and forsake them ; ( albeit they were very stubborn , and rebellious , and ungrateful , to God and him , ) but desires God to pardon them , and either blot the Peoples sins out of his Book , or his name out of it , ver. 32. Vers . 32

St. Paul was such another ; he sought more his People's good than his own profit or Salvation : I seek not yours but you , ( saith he 2 Cor. 12.14 ) not your Gold , but your Souls ; 2 Cor. 12.14 , 15. Animas pro opibus , salutem pro auro quaerebat Apostolus : Sarcerius in loc. Hinc discant universi Pastores quid Eccl● siis suis d●beant . Calv. 1 Cor. 10.33 . 1 Cor. 9.19 , 20 , 27. 1 Thes. 2.8 Rom. 9.3 . 1 Cor. 11. 1 Joh. 8.50 , Rom. 15.3 and I will very gladly spend and be spent for you , ver. 15. I will spend the Talent which God hath betrusted me withal , and be speat in the spending of it , that I may further your Salvation ; So again 1 Cor. 10.33 . I please all men , that is , by applying himself to the good of all in all things , that is , such as are lawfull and indifferent ; and so was content to make himself a Servant to all , though free , ( as he had said before , ) that he might gain some , and save the more , 1 Cor. 9.19 , 20 , 27. Nor did he aim at his own profit in so doing , but theirs , even the profit of many that they might be saved : So careful was he , that he seems to preferr their good before his own life , 1 Thes. 2.8 . yea , Soul's Salvation ▪ Rom. 9.3 .

To the like practise he exhorteth others , 1 Cor. 11.1 . Be ye therefore followers of me , as I am of Christ . He followed the example of his Lord and Master , in that he did ; for he sought not his own Glory , Joh. 8.50 . Nor did he please himself ( saith the Apostle , Rom. 15.3 . ) ; that is , he sought not his own ease and content , and satisfaction of the inclination of Nature ( which abhorreth pain , and the destruction of it self ) ; but took such a course , which demonstrated , that he sought our good more than his own .

You may from hence learn , to put a difference betwixt the faithful Minister , Vse 1 and the Hireling ; The unsound Minister is not of this Make. The faithful Minister seeks not his own , but the things of Jesus Christ , Phil. 2.4 , 21 ▪ and endeavours not to promote his own but his Master's Glory . They preach not their own parts , passions , nor design ; seek not preferment , wealth , case . This conscience ( said Melancthon ) I carry about me , whithersoever I go : But do the Unfaithfulse ? nay , hear what the Apostle St. Paul speaketh , Rom. 16.17 . They serve not our Lord Jesus Christ , but their own Bellyes . Rom. 16.17 . And St. Peter tells us of some , who , through covetousnesse with feigned words , make merchandise of their people , 2 Pet. 2.3 . The Merchants were false Teachers , such as he speaks of to the Philippians , 2 Pet ▪ 2.2 Phil 3.18 , 29. cap. 3.18 , 19. But these come to sell what He bought at so dear a Rate ; and so to crosse his proceedings . They sell you ; and that might be done , either by Silence , in not giving warning when danger is neer , and ringing the Alarum Bell at the Approach of the Enemy , ( so the City may be betrayed ; ) or by Schismaticall and unsound Doctrine , which poysons the Soul : O● else by flattering and feigned words ( as the Apo●tle there speaks ) crying Peace , Peace , all shall be well ; And so they fell you into the hands of Sathan . And the ground of all this is , their Covetousnesse ; A Sin that is hatefull in all men , but most odious in such men , and sharply reproved Mich. 2.3 , 5 , 12. Ezek. 13.18 , 19. Tit. 1.11 . Such as these are , all unsound and unfaithfull Ministers . M●ch. 2.3 , 5.12 ▪ ●●●k . 13.18 , 19. Ti● ▪ 1.11 . But it is otherwise with such as are Faithful ; Merchants they are , and Wise Merchants too , and they desire not to sell you from Christ , but to buy you , and that for Christ ; not with feigned words , but with their labours vigilancies , painfulness , prayers ; This is the price they willingly pay for you ; and such a Covetousnesse they have after your good , and Soul's Salvation .

Vse 2 But it is a difficult task to perswade the World of this ; What can God's Ministers say , or do , but it shall be misconstrued , as if they fought themselves therein , and had some by-ends of th●ir own ? St. Paul himself could not escape that censure , as appea●● by that which he sp●●ks 2 Cor. 12.15 , 16 , 17. And therefore be ●●lls God to witnesse the truth of that which he said , ● Co● . 12. ● 〈◊〉 1● ▪ 25. for their better assuranc● , which , ha● it not been needful , ( questionlesse ) he would not have done , ver. 19. Much lesse can God's Ministers in these daies . If we command , exhort , rebuke , Ver. 19 as we are commanded , 2 Tim. 4.2 . Tit. 2.15 . then we seek to lord it over God's Heritage , and take too much upon us , 2 Tim. 4 2. Tit. 2.15 . and would bring all in subjection under us : If we tell you of that Honour which is due to Ministers , 1 Tim. 5.17 . both of Countenance and Maintainance ; then , It is in our cause that we speak , 1 Tim. 5.17 . 1 Cor. 9.7 . and Who will believe us ? If they urge that Text 1 Cor. 9.7 . &c. then they are covetous , and seek yours and not you : If they call for their own , and that in the most peaceable manner that they can , and for this end , that they may be able to follow their studies , and provide for your Souls ; then they are contentious and covetous ( when yet it is no Covetousnesse in you , to ask for six pence that is owing ; nor Covetousnesse in you , to ask for six pence that is owing ; nor Covetousnesse in any , be his Calling never so mean , ( Tapster , Tinker , or Cobler , ) to live of his labour ) . And shal the Minister be worldly , covetous , or troublesome , in desiring to live upon his Calling ? Something we have said before of this , ( and such Coleworts twice sodd will not be easily disgested : ) We passe now from the Generall to the Particular Terms , on which he desires this Favour , Text.

I shall digg about it and dung it , ]

By digging and dunging , some understand the Use of the Keys of the Church ; Doctrine and Discipline ; both Manna and Virga must be in the Ark : If either of these be wanting in the Church , one of the Principal Pillars will be wanting that should support it ; An Interpretation that needs not be rejected .

Others , by digging , understand the preaching of the Law , and by dunging , the Gospel . By the Law , the Roots of the Tree are laid bare and open , the cursed estate and condition of a Sinner is discovered and made known ; and by the glad tydings of the Gospel we are dunged and manured , our Roots are cherished , and the Tree becomes more fruitfull ; which Interpretation is preferred : For ( as I conceive ) the meaning of the Dresser , is , that he would take more pains in the husbanding of that Tree than formerly , & leave nothing undone that belonged to his Calling , neither in the Legall nor Evangelicall part of his Office : In case there had been any neglect in him , which hindred the fruitfulnesse of that Figg-Tree , he would now amend that fault , renew his pains , and do any thing within his power , that might further the fructifying thereof : And upon these terms , on his part , to be performed , he makes that Request , that the Figg-Tree might be spared .

From this , ( that the Dresser of the Vineyard promiseth to digg and dung about the Figg-Tree , ) it may easily be gathered ; that

Good Ministers are great Pains-tokers .

Their Calling is no Calling of Ease and Idlen●sse ; It is no easy Profession , Doct. nor idle Man's Occupation to be a Minister .

There are four Beasts mentioned Revel. 4.6 . which stood about the Throne ; Rev. 4.6 . the first was like a Lyon , the second like an Oxe or Calf , the third had a Face like a Man , and the fourth Beast was like a flying Eagle . These four Creatures are interpreted by the Ancients , to be , First and principally , the four Evangelists ; and consequently , or by a just and faire accommodation , enlarged to all the Ministers of the Gospel : Quatuor , Animalia , sunt Ecclesiae Doctores ( saith Ambrose ) . All the Qualities of these Creatures must concurr to the Qualification of a faithful Minister ; He must have the Courage of the Lyon , In Leone , vis indomabilis ; such a courage must be in him , that neither fears nor hopes should shake his constancy : In Bove , vis salutaris ; He is to be an Oxe for labour , he may not be so overgrown or stall-fed , as that he becomes thereby lazy ; he must labout at the Plough , and plough the right furrow ; preaching for the saving of Souls , and not for the sharpning of Wits : In Aquila , vis speculatrix , He must have , like the Eagle , both an open Eye , not winking at the sins of his People , and a piercing Eye , being able to look on the Sun ; to the constant truth of God revealed in the Scriptures : In Homine , vis rationatrix ; A gen●e and perswasive disposition must be in him , 2 Cor. ● . 20 2 Cor. 5.20 . Such a holy gentlenesse and appliablenesse is to be in a Minister ; Such Qualifications and Endowments must be in him , which shew that his Calling is no idle Calling .

Those many Resemblances , that the Spirit of God useth in Scripture , to set forth th●ir Office and Calling , 〈◊〉 2 Cor. 2 9. 〈…〉 2. 〈…〉 6 testifyeth no less . They are termed Watchmen Ez●k. 3.17 . Labourers . 1 Cor. 3.9 . Shepherds . John 10.2 . Husbandmen , 2 Tim. 2.6 . Harvest m●n . Mat. 9.38 . Souldiers , 2 Tim. 2.5 . Fishermen , Mat. 4.19 . Builders , Mat. 9.38 . 2 Tim. 2.5 . Mat. 4.19 . 1 Cor. 3.11 1 Cor. 3.11 . ( and other such like . ) Now , none of these are Callings of Ease and Idleness , but of great Labour and Toyle ; the Minister's is no lesse laborious , nay , it exceeds : In which respect , St. Paul questions , Ad haec Quis idoneus ? Who is sufficient for these things , 2 Cor. 2.16 2 Cor. 2.16 .

Let us cast our eyes a little upon the pains of the Dresser , mentioned in my Text ; and it will appear that it is no idle man's Occupation , nor easy Vocation , whatever the World thinks .

First , He is a Digger , and so no Loyterer ; there is labour and pains in that : And is there no labour ( think you ) in the work of the Ministry ? St. Paul speaks of his labours abundant , 2 Cor. 11.23 . not so much in travelling from place to place , as in teaching the People ; So Gal. 4.11 . I am afraid of you , Gal. 4.11 . 1 Tim. 3.1 . lest I have bestowed on you my labour in vain : So 1 Tim. 31. If any desire the Office of a Bishop , he desireth a good work . A work it is then without all question , and no sport nor play ; And 1 Tim. 5.17 . 1 Tim. 5.17 . The Elders which rule well are worthy of double honour , especially those , Qui laborant Verbo & Doctrinâ , Which labour in Word and Doctrine .

Secondly , From the Text , we may gather what kind of Labour the Minister's labour is ; you shall find it to be no leight nor easy labour ; For

It is Labor renovatus , A renewed Labour . This Dresser had digged about this Figg-Tree , and dunged it , before now ( without all question ) ; but that is not enough , he must over with his work again ; Such is the Labour of the Minister . In which respect , his Toyle and Travell is parallel'd with the Husbandman's , who hath no vacation : He is alwayes doing ; either plowing , or sowing , or harrowing , or weeding , or reaping ; Every Season of the Year brings with it a severall Task : And when he hath gone his Round , and may be thought to have finished his work , he is then to begin again , Redit Agricolis labor actus in orbem . and fall afresh to his plowing , &c. And so from year to year he renews his Labour .

And in some case it is worse than the Husbandman's , and more toylsome ; For the Plowman , as he leaves his Ridge , so he is like to find it at his Return ; where he pitched his Plough , upon the same Furrow he shall have it the next day : But we seldom find our work , upon our return , in so good a forwardness as we left it . Chrys. ad pop. Antioch . Hom. 13. Hear St. Chrysostome to this Poynt , Non sicut reliquae Artes , ita est Docendi vis , &c. The Art of Teaching is not like other Arts ; for the Godsmith , what work soever he he frameth , and casteth in a mold , and layeth aside ; the next day when he returneth to his work , he shall find it as he left it : So , the Black-Smith , and the Mason , and every other Artificer whatsoever , all shall find their work in the same state as it was , when it was put out of hand : But it is not so with us , for after we have taken great pains to reform you , to wean you from the World , and to make you more zealous of good works ; you are scarce out of sight , but the Evill One comes , and , with the multitude of businesse and cares of this World , or the wanton delights and pleasures of the flesh , he choaketh that good Seed which we have sowen in you , and maketh the Word which you have heard to become altogether unprofitable ; so perverting and corrupting you , as that our work is more difficult to us , then , than it was before . And elswhere he bewaileth this unto his Hearers ; The Letters ( saith he ) that I inscribe every Lord's day , Hom. 11 ▪ in Mat. you suffer to be blotted out again : And what excuse will you have that you are not fruitful ?

Over then we must with our work , again and again . A second , yea , a third time we must come unto you , and stirr you up by way of remembrance ; Phil. 3.1 . 2 Pet. 3.1 . 2 Cor. 13.1 . 1 Sam. 26.8 . Sin is not so easily killed , that we should say of it , as Abishai said of Saul , Let me smite it but this once unto the Earth , I will not smite it a second time . This Hagar will endure many blowes before she be turned out of doors : 2 Sam. 20.10 . Josh. 6. 2 King . 13. Nor are we so cunning as Joah was , in hitting Amasa under the fifth ribb , so that we need to strike no more . We must compassed the Walls of Jericho many daies together ; and smite the Earth with the same Arrowes , five or six times , before that Syrian , Sin , will be consumed and destroyed .

Again , The Work of this Dresser was Labor Duplicatus . a duplicated , or double , Labour : Here is both digging and dunging of the Figg-Tree ; One without the other was not sufficient . Christ's threefold Pasce , enjoyned Peter ( as some conceive ) to a three-fold Duty ; feed by Doctrine , John 21.15 , 16. Pase . Verbo . Exemple Scripto . feed by Life and Example , feed by Writing . It is hard to say , that such was Christ's meaning , but it is credible enough that the triple Pasce , given him in charge , enjoynes at least a double dilligence , Pray and Preach , or rather Preach and Catechise : for Sheep and Lambs , must be fed . I magnifie mine Office , ( saith the Apostle ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if by any means I might save some , no pains must be spared , no means neglected ; Rom. 11.13 , 14. more wayes then one must be used to gain Souls to God ; In so doing , we magnifie our Office as we ought to do .

Both these considered , it must needs follow in the third place , that this Dresser's Labour , was , Labor cum sudore , a soar sweating Labour : Who sweats more then they , who Digg and Delve , and Till the Earth ? God imposeth it on Adam , Gen. 3 9. and all his sons , that they should eat their bread in the sweat of their browes ; And surely , if Ministers eat not their bread with the sweat of their brow , yet they eat their bread with the sweat of their brain . Ye remember ( saith the Apostle ) our labour and travel , 1 Thes. 2. — 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Thes 2.9 . or our labour and sweat ( as some read ) , Two soar words are joyned together ; Nor doth the sweat of the Brain come short of the sweat of the Brow .

Vse 1 This may serve to confute the folly of such , as are of opinion that Ministers live the easiest lives of any , and that they eat the sweat of other mens brows , who labour and take pains for them , whilst they themselves lye idly , &c.

As many in the World use that Calling , it may ( indeed ) be thought to be a Calling of excessive idlenesse : But if we consider the Calling in its own nature , and as it ought to be performed and discharged , it will appear to be no Calling of lazinesse , but of greatest pains and labour . Melancthon was wont to say , that the three soarest labours of all , were the labours of the Magistrate Minister , and Woman in travaile . Sudor Oeconomicus est magnus , Politicus major , Ecclesiasticus maximus , Docentis . Imperantis . Paturientis . faith Luther . The care and burthen of the Governour of the Family is much ; of a Magistrate , more ; but of a Minister , most of all . All Government is burthensome , tam onus , quàm honos . All Government is layd upon their shoulders , they must help to bear the Church ( as the Levit under the Law did help to bear the Ark , ● Chron. 15.2 . ) ● Chron. ●●●● . And that is load sufficient to make the back of 〈◊〉 Angel stoop . Father Latymer when he had layd down his Bishoprick ; skipt , and leaped , for that ( as he said ) he was discharged of such a heavy load . Acts & Mon. Fol. 1578.

The Calling of a Minister indeed , is Spiritual , but no whit the lesse laborious in that respect . The sufferings of the Soul exceed the sufferings of the Body , ( as appears by that which Solomon speaks , Prov. 18.14 . and by what we read of our Saviour's sufferings , Prov. 18.14 . Luke 22.44 . Luke 22.44 . ) So doth the labour of the Soul , exceed all other bodily labour whatsoever , which ( although it be great yet it ) maintaines strength , preserves the stomach , encreaseth appetite , and adds vigour to every part ; But it is otherwise in the labours of the mind , they weaken the natural Powers , waste viral Spirit , decay the health of Body , and shorten Life .

We read , John 8.57 . that the Jews told Christ , he was not yet 50 years of Age ; true , he wanted al most 20 years of it , ( being not much above 30 ) , John . 5.57 . and yet ( as it seems ) by their speech they judged him to be much Elder : The care and pains that he took to save Souls ( think some ) brought on him that shew of old Age : Sure enough it is , that the care and pains of this Calling hastens Old Age on them , who , by natural temper , are framed to greatest vigour , and fitted to extend Life to the utmost term of nature : And thence it is , that ( usually ) such Ministers as are painful in their Callings , are weak in Body ; feeble in strength ; sparing in Dyet ; and more subject to Diseases then men of other Callings and Professions ; So that ( as Synesius sometimes complained ) they may truly say , they carry nothing away with them ; but , bonam Conscientiam & malam Valetudinem ; A good Conscience , and a weak and crazed Body .

Use 2 And as this may Confute some , so it may Inform others ; First , of the right which a Minister hath to receive maintenance from his People , amongst whom he labours ; Secondly , of the wrong that is offered to the Minister , in withholding from him that wages which is due unto him for his Labours . Of both , something shall be said , with all convenient brevity .

That there is a maintenance due to them , who labour in the Word and Doctrine ; I think no rational man that doth acknowledge their Calling , can deny ; The Workman ( saith Christ ) is worthy of his meat , Math. 10.10 . and the Labourer of his hire , Math. 10.10 . Luk. 10.7 . Luke 10.7 . And this is but equity ; and this equity is illustrated by St. Paul with many Similitudes , and multiplicity of Arguments , 1 Cor. 9.7 . Who goeth a Warfare at any time at his own Charges ? 1 Cor. 9.7 . Who planteth a Vineyard , and eateth not the Fruit thereof ? or who feedeth a Flock , and eateth not of the Milk of the Flock ? Now , God's Ministers are he Captaines of his Flock : So then , as Souldiers have deservedly , their due stipends ; Husbandmen reap their answerable Fruits ; And Shepheards receive their Pastoral profits ; So must God's Ministers have a recompence for their Labours , answerable or agreeable to the work that is in their hands .

It may be , some may object against these similitudes , taken from worldly things ; because of the difference of humane matters , from divine . This objection the Apostle prevents , and confirmeth the dictate of natural Reason , with the determination of the Law of God , verse 8.9 . Say I these things as a Man , or saith not the Law this same thing also ? Verse 8.9 . For it is written in the Law of Moses , Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corn. The Argument is drawen from the lesser to the greater ; The mouth of the Oxe that treadeth out the Corn , Deut. 25.4 . is not to be muzled ; therefore , ( by greater consequence ) the Servants of God , His Ministers , ( the Oxen of his Spiritual Husbandry , who labour in the Field of his Church ) must not be muzled from enjoying just maintenance in their painful places ; That this was God's principal aime and drift in giving that Law , 1 Tim. 5.17 , 18. he there shews ; and so else where , 1 Tim. 5.17 , 18.

Again , The Apostle evinceth this his Assertion , by an Argument taken from the greater to the lesse , verse 11. 1 Cor. 9. Vers. 11. If we have sowen to you Spiritual things , is it a great thing , if we shall reap your carnal things ? as if he should say , The Minister layeth our Spiritual things to his People , and provides for their Souls , wherefore things temporal are a tribute unto them , and may not be withheld from them : Such is the Apostle's reasoning , Rom. 15.27 . If the Gentiles have bin made pertakers of their Spirituall things , Rom. 25.37 . their Duty is also to Minister unto them carnal things .

Lastly , The Apostle fortifieth the Truth of what he had delivered , concerning the maintenance of the Minister with an Argument drawen from God's Ordinance , verse 13.14 . Do you not know that they which Minister about holy things , live of the things of the Temple , 1 Cor. 2.13 , 14. &c. Even so hath the Lord ordained , that they which Preach the Gospel , should live of the Gospel . The comparison lyes betwixt the Ministers of both Testaments ; The Levites and Priests , meerly in liew of their Labours in their Callings , were well and plentifully provided for , by God's Ordinance ; wherefore it is an uncontrolled consequence , that the Ministers of the new Testament ( which is of the Spirit , and not of the Letter ) should have liberal allowance for their Labours .

Here steps in the Quaker , and others of the Anabaptistical crew , to interrupt us , crying out of such Ministers as expect recompence for their Labours , that they are Baal's Priests , Balaamitish Prophets , Preaching for gain , imagining ( as it seems ) that God who hath promised to reward his Servants in Heaven , is not willing to allow unto them any repast in the way to Heaven , to support frayl nature .

But freely you have received , freely give , is the command of Christ Math. 10.8 . Object . Mat. 10.8 . Resp.

That is to be limited to miraculous cures , as appears evidently by the Circumstances .

Secondly , Should it be extended further , the affection onely is ordered , Vers . 10 and a greedy appetite of gain prohibited : In the mean time a supply of necessities , in the place where they should Preach , is permitted upon that ground , The Labourer is worthy of his hire , verse 10.

Thirdly , Receiving freely and giving freely , are joyned together by our Saviour ; the former is made the cause of the latter ? Therefore , they ought to give freely , because they had received freely ; Now , they received freely two wayes ; First , without their own desert ; Secondly , without their own pains and labour , having their gifts by immediate Revelation , as appears , Gal. 1. 16 , 17. Gal. 1.16 , 17. We receive our abilities without our own desert , but not without our own labour and industry ; being brought up by our Parents to Learning , with great cost and charge , &c. and in that sense we receive not freely ; that talent which we have received , is in part by our pains , and therefore we may receive in part for our pains .

But St. Paul preached to the Corinthians and Thessalonians , Object . 1 Cor. 9.15 . 1 Thes. 2.6 , 7. Acts 18.3 . 1 Thes. 2. 2 Thes 3.8 . Resp. without receiving wages , 1 Cor. 9.15 . 1 Thes. 2.6 , 7. Nay , he laboured with his hands , that he might not be chargeable to the Church , Acts 18.3 . 1 Thes. 2.9 . 2 Thes. 2.8 .

Many things are lawful in themselves , which are not expedient : It was lawful for the Apostle in those times , to have taken maintenance of the Churches , where he Preached ; he had Power to do it ( as he saith , 1 Cor. 9.6 , 12. 2. Thes. 3.9 . ) : but in regard of the Churches poverty , and appearance of Scandal , he forbore , 1 Cor. 9.6 , 12. 2 Thes. 3.9 . 1 Cor. 9.16 , 18. 2 Cor. 11.9 , 12. 1 Cor. 9.16 , 18. 2 Cor. 11 , 9 , 12. But it is not with the Church in these dayes , as it was with the Church then . Were exacting a due maintenance , a burthen indeed unto the Church , ( in respect of the poverty thereof ) Ministers should do well to yield of their Right , and supply their necessities by Art , Industry , or out of their own Possessions ; but , we are seated in another Canaan , a Land flowing with Milk and Honey , ( where we are not onely sated , but in a manner surferted with God's blessings ) , so that there is no fear of being burthensome to the Church , in that respect .

Secondly , Yet even in these times of the Churches poverty , he received wages and maintenance from other Churches , to do Service to them that stood in most need , 2 Cor. 11.8 . Phil. 4.16 . But I shall forbear to spend any more in the confutation of these brain-sick Sectaries ; 2 Cor. 11.8 . Phil. 4.16 . who had more need of Physick to purge their brains , than Arguments to confute their follyes .

There are others amongst us , who , albeit not possessed with an Anabaptistical Spirit , as the former , ( for they gran● that a competent maintenance is due to God's Ministers in equity and justice for their Labours ) , yet they are not satisfied concerning the Quantity and Quality thereof : Or , of the Proportion and Law , whereby it should be raised . For the satisfaction of both , I shall speak somewhat . And first for the Quantity .

The Apostle speaks of double honour that is due unto him that labours in the Word and Doctrine , 1 Tim. 5.17 . And , 1 Tim. 5.17 . Who doubts , that the Apostle hath respect to the maintenance of the Minister therein ? and that it ought to be liberal and subtable to that honourable Calling , that the Minister is called unto ? A beggarly maintenance is no honour , but contempt to an Embassador . He that Preacheth the Gospel , should live of the Gospel , 1 Cor. 9 7 , 13. 1 Cor. 9.7 , 13. which cannot be understood , as if a bare sustentation , so much as may preserve from extream want , and keep Life and Soul together , were suffi●ient ; but , according to the Dignity and Convenience of the Ministerial Calling , he ought to Live , and be maintained both with Meat , Drink , Cloathing , and other Necessaries . As the Minister is a Man , so something is to be allowed him above meer necessity ; something for delight : As he is a Believer , so his maintenance must extend to Wife , Children , Servan●s , for present , and some provision to be made for the future ; else he is worse then an Infidel , 1 Tim. 5.8 . And then they must live as Ministers , 1 Tim. 5.8 . and men of God ought to live , so as to be an example to others in works of Charity , and be furnished to every good wo●k that belongs unto his Calling , 1 Tim. 3.2 . 1 Tim. 3.2 . Now all this cannot be done by a niggardly and pinching maintenance . A competency must be allowed to do all this ; But who shall Judge of this Competency , is the Question .

Shall Ministers be made Judges in that Case ? Shall they designe a Competency , and so be their own carvers ? that is not fi●ting , nor will tha● be granted : Who then shall do it ? Shall the People ? Now good Lord ( saith a Raverend and Grave Divine ) , Dr. Herrys Ser●on Hezekiah's Recovery . Pag. 35. & 27. Judg 15. keep his Clergy from the Vulgars Competency ; should this Competency be such , as every worldly and niggardly mind will Judge convenient , Micha's wages ten shekels of Silver , a suit of apparrel , and meat and drink would be esteemed sufficient for him , ( let his charge be what it will be ) . Shall the Civil Magistrate Judge thereof ? and it wholly be left to his Discretion ? But what if he be not Religious ? Alas , how often are they defective , either in Uprightness , or in Wisdome , or specially in Religion ? If ye look back to former times , and peruse Church-History , you shall not find it very usual to have Emperours , Princes , Potentates , Roberts Revenew of the Gospel . p. 132. and the great Men of this World , to be so sincerely Religious in performing the parts of nursing Fathers as that the Ministers of the Gospel may expect such honourable maintenance as is due to their Calling from their hands : How then shall it be determined ? Surely , the best determiner of this matter is the Scripture . That part which God at first commanded , and was of his own Institution for the Minister's maintenance ; and which Custome in all Ages hath commended for the maintenance of the Minister , is to be preferred to any other of humane Invention , and that is the T●nth part of the Hearer's encrease , of their Fruits of the Earth ; I mean of theirs , who are committed to his charge . This proportion hath bin thought fittest by Him , whose Wisdom could best Judge ; and therefore should be submitted unto .

The other scruple that ariseth in the minds of men , concerns the Raysing of this maintenance , How , and which way it may be most fittingly effected ? That it must be raised out of the goods of All , and every one of the People that are instructed , is evident enough from that of the Apostle , Gal. 6.6 . Gal. 6.6 . Let him that is taught in the Word , make him that hath taught him pertaker of all his goods . But the manner of it , is questionable .

Some are altogether for Private Contributions , and Benevolencies , disclaiming all right that any Minister may have in the goods of any man , further than he himself shall be pleased to extend his charity unto him ; nothing may be claimed , ex debito justiciae ; all must be of good-will from the Hearer . 1 Cor. 9.7 .

But St. Paul doth challenge it as a due and just reward , I Cor. 9.7 . The Labourer's wages is not of Devotion , but of Duty . The Minister's maintenance is wages for his work ( and so no Alms ) , and that which of Duty belongs unto them ( and so not of Courtesie ) ; Alms shew the Liberality and Bounty of the Giver , not any worth in the Receiver ; They do alwayes exceed the desert of him that taketh the Alms ; But it is not so here , for Temporal 01 gifts hold no comparison with the travailes of the Minister , 1 Cor. 9.11 . Phil. 19. Dr. Sclater Com. in 2 Thes. 1.3 . Vers. 9. Quis enim vircutem amplectuur ipsam , Praemia si tollas ? and that which he communicates unto his People , 1 Cor. 9.11 . Is it a great matter if we shall reap your carnal things ? And the Apostle is bold to tell Philemon that he did owe even himself unto him , ( Philem. vers. 19. ) Base above measure , ( saith one ) and unbeseeming Christians , is this conceit , That the Ministers maintaince is from Benevolence onely , and ad placitum , to be measured out by our Auditors ; As if it had no foundation in Justice , but meerly in Charity . Those that would have Ministers to live on Alms , are no Friends to Learning nor Religion ; but seek the overthrow of both . The Ministers mouth thereby is muzled ; he may not tell his People of their sins , nor Judah of her transgression , lest such Voluntaries become Malecontents , and tu n their Benevolence into Malevolence , ( as one truly speaketo ) . The good Benefactor may not be reproved , Bern. on Ministers maintenance . p. 39. lest he be displeased , and so that maintenance lost , whereof the Minister hath no other assurance than their well-pleasing : Many great M●n's Chaplaines are able to tell you , how miserable a thing it is to live at another man's trencher . And , Who would g●●e themselves to the Study of Divinity , — Miserum est aliena vivere qu●●●● . if no better provision were made for them than is for Fid ers , who play at mens Doors and Windows for your good will , Sir .

Others , who think it unfit and dangerous for Ministers to depend upon private Contributions , in regard of these manifold mischiefs and inconveniences which must necessarily follow ; do yet conceive it most expedient , that Ministers be maintained by Competent stipends , which are to be made certain unto them , by Authority of the Magistrate . But , What certainty can be in that , for which upon every new Change of the Magistrate , the Ministery may be to seek ? New Kings , new Laws . The Magistrate , who should establish such Stipends , may be wicked ; They by whom it should be payd , very inconstant ; They who should collect and gather it , very worldly and covetous ; which inconveniences such as live upon set-Stipends ( as in many of our great Towns and Corporations ) find experimentally to be too true ; by reason of which uncertainty of maintenance , God's Ministers can conclude certainly , nothing with themselves for their continuance in any place .

Bendes , where such sett-Stipends are appointed unto Ministers , the●e is not that due regard had to the prices of things , which continually rise and fall , as Markets do . This year the price of Corn and Grains , & other Commodities may be double , to that it was two or three years before : And when the Husbandman , Tradesman , or Artificer , raise their prices ( as occasion requires ) , The Stipendary Minister is at his stint , and that Stipend which in a more plentiful year would comfortably maintain him , cannot now find him and his Family , with Food and Raymen .

Lastly , Whereas th●●ormer way of maintaining the Minister by Voluntary Contribution , hath some colour from the practise of Christians in the Primitive times ; This of maintaining them in a Stipendary way , hath neither warrant from Scripture , nor any Precedent in all the practise o● the Primitive Church , either before , or under the be● Emperours ; and therefore is disclaimed as being none of God's Ordinance .

There is a third way of ray●ing the Minister's maintenance , and that is , by Tythes , or setti g out the Tenth part of all the Hearers encrease ; whether Personal of meer industry , and negotiation ; or Praedial as of grounds , &c. or mixt , as of Cattle ; And to this way ●he Apostle seems to have an Eye , in ●hat Speech of his , Gal 6.6 . Gal. 6.6 . Let him that is taught in the word , &c.

My meaning is not to dispute the Poynt , Whether Tythes be due primarily , Jure Divino , by Divine right : B. B. Andrews Carlton . Montague . Dr. Reynolds on Obad Willet . Fulke . Gardiner . Sclater . Tusley . Sir . James Simple . Henry Spilman . Mr. Eburne Elton . Roberts . Fenton . &c. Enough hath bin sayd , and written by divers man of great Note in our Church , concerning that Argument , ( to whose learned Treatises I referr you ) . But this know , that the Wisdom of God and His Church , both before the Law , and under the Law , and now under the Gospel , hath judged Tythes to be the fittest means to maintain the Ministery ; Many hundred of years hath the custome of paying Tythes bin practised in the Church ; yea , in this Church of England ; and still orders and appoints the same maintenance for the Ministery ( till some better way be found out , which for any thing yet appears cannot be , nor in all likelyhood ever will be ) .

It is the Speediest , Surest , Easiest , and Safest , manner of payment that may be , ( as very reason teacheth us ) ; and of all courses it is the least Subject to alteration : for howsoever the prizes of things do Rise and Fall , and daylie Change ; yet the things themselves change not ; the Ministers Estate by this means doth alwayes hold correspondency , and proportion with the Estates of their People , in Cheap and Dear years , which maketh his Living constantly answerable unto the times , so that he comes to have a fellow-feeling of his Parishoners prosperity and adversitie ; and is thereby occasioned to pray and praise God with them , and for them .

But , albeit Tythes have bin antient , and of long standing , and now growen gray with age , yet it happens ( as to the aged and decrepit ) they are clean growen out of credit , and lightly set by : And much is objected against them .

Where do we read that Christ or his Apostles ever took Tythes , or challenged them ( say some ) ? Object .

To this it is answered , that à facto ad jus non valet consequentia , It was not done thus or thus , Resp. therefore it ought to be done otherwise , is no good consequence . Israel payed no Tythe all the while they were in the Wildernesse ; nor did they for that time circumcize their Children , is it therefore sound to say , they ought not to do it after ?

Secondly , When Christ and his Apostles Preached the Gospel in Jury , all Tythes were in the hands of the Pharisees , and could not by any colour of Law be taken from them ; To them they were payed : And many years after the Apostles time , Persecution and Scandal enforced the Intermission of Paymen , but the Right was not infringed ; For afterward , when God was pleased to grant a little rest , and breathing time to the Church , presently came Tythes again to the Minister's portion .

But doth not our Saviour task the Pharisees for Tything of Mint and Cummin , Object . Math. 23.23 . and brands them for Hypocrites for so doing , Math. 23.23 ?

For Tything Mint and Cummin , they were neither blamed not branded , Resp. as the words following shew , These things you ought to have done : whereby Christ signifies ( not obscurely ) that this manner of Tything in kind , and without Diminution , ( even for these small things , and much more for greater ) , was in use even untill that time , and was Just and Lawful ; It was their Hypocrisie that our Saviour reproves , in standing so strictly upon the doing of outward Dutyes ( which were onely a little costly to them ) , but more weighty matters they were carelesse of ; They were exact , in that which concerned the Tenth part of their Estare , and no more ; But they were remisse in general , for just dealing with all other men , and in other matters of the Law .

But we have heard ( from you ) before , Object . that Faithful Ministers seek the People's good and not their own gain ; Now what is this , but to take from their People what they work hard for , and to seek theirs , rather than them ?

In requiring Ty hes , they seek not yours , but their own , Resp. and that which they have as good a Right and Title unto , as any one can shew for any state of Land he hath , and better ; as being , First , more Antient ; and Secondly , by a firmer Charter ; for besides the divine primary Right which is by assignation from God himself , they have a Secondary Right thereunto by Donation and Grants for many hundrees of years , ( and long before the Conquest ) confirmed by Lawes and Constitutions of this Kingdom , and others , throughout all Christendom , ever since the Christian Faith flourished .

Secondly , Nor may he justly be esteemed covetous , who asketh his own ; but he is covetous ( and injurious both ) who deteineth the good from the Owner . Pro. 3.27 . Gen. 28. Judah exclaimeth against the Incontinency of Thamar but who was most faulty ?

Thirdly , In calling for that which is devoted to God and his Worship , they seek not your Riches , but your Righteousnesse ; not your wealth , but your well-doing ; as Augustine ●peaketh in this very case , they seek the wealth and happinesse of your Persons ; of your Estates ; of your Posterity ; & of the whole Church of God : for all are endangered by deteining and keeping back the Minister's maintenance , and he himself is thereby much wronged ; which is the second Particular that I promised to inform you of .

Needs must it be a wrong ( and a great wrong too , ) to withhold their dues ; for as much as they are part of the wages , which God hath allotted them , for their work . Hear what St. James , saith to the Poynt , Jam. 5.4 . The hire of the Labourer , Jam. 5.4 . which is kept back by fraud , cryeth in the ears of the Lord of Hosts , which Phrase is used in heinous and horrible sins ; No sin but comes before the Lord , &c. yet , to note the horrour and hey nousnesse of some sins , above other , the holy Ghost is pleased to use this expression , that they cry unto the Lord , ( as did Cain's blood Gen. 4. ) And God hears the Cry of this sin , and hath denounced a heavy Woe against it Jer. 22.13 . Jer. 22.13 . Woe unto him that useth his neighbour's Service without Wages , and giveth him not for his work . That Woe is a Milstone ( as small a word as it is ) hung about the Neck of him that is guilty of it ; yea , better a Mistone were about his Neck than that . Now , ( to reason from the lesse to the greater ) then , If it be such a crying sin , to with hold the wages of such as reap down the Corn in your fields ; and , if it lay us open to so heavy Judgments , to use our Neighbour's service without wages , and not giving him for his work : What is it then ( think you ) to defraud these spirituall Harvest-men of their wages , and to with-hold from them , that which you are commanded , both by God and Man , to pay them ?

There are three sorts of Persons that this concerns , most especially ; by whom the Minister sustaineth much dammage in his wages : The First , are our Lay Impropriators ; The Second , Corrupt Patrons ; The Third , Unconscionable Parishioners , and Tythers .

The A●lenation of Church Livings , by Impropriations , is a great and crying sin , the bane of the People , and the blemish of out Church ( as one speaks truly ) ; for , whereas the whole number of Parish Churches in England and Wales , Camd d. Brit. p. 162 at this day , is 9248 ; of them 3895. are impropriated saith Camden .

I will not spend time about this , having spoken more fully of that sin elswhere . See my Exposition on Luk. 10.15 p. 168. I shall onely at present acquaint you , with a passage or two , concerning them , which we find in that Bill of Complaint which was put up to the Parliament , in the daies of Edward the VI. by on Roderich Mors , who bewailing the want of Preaching in this Kingdom especially in such Parishes where the Tythes are impropriated , hath this Passage ; If a man say to the Farmer , Why have the People no Preacher , seeing you receive the Tythes and Offerings ? They will answer , We have hyred the Tythes , of this or that Lord , who is the Parson , or Vicar , and him we pay for them : Well then , I say unto thee , my Lord Parson , or Vicar ; Thou dost ▪ wrong to have Parsonages and Vicarages , to have the tenth-Pigg , Lamb , Goose , Fleece , and so of all other things , seeing thou art no Minister , nor Priest , of Christ's Church ; nor dost any office of a Parson or Vicar , but poll and pill : What canst thou say of thy self , my Lord Parson or Vicar ? Thou wilt say peradventure , The King gave me the Abby , and all that b●longs thereunto which was given him by the Parliament ; therefore if thou speakest against my being a Parson or Vicar , ( though I neither preach nor teach , nor yet procure any to do it for me , ) thou art a Traytor ; ( For this is the 13 Article of our Creed , added of late , that , Whatsoever the Parliament doth must needs be well done : ) But how can you , my Lord Parson , defend your self , if a man should bring this Argument against you , and prove you all Thieves ( that have Parsonages and Vicarages in your hands , and cannot preach ) ? Christ saith , John 10.1 . Joh. 10.1 . He that entereth not into the sheepfold by the door , is a Thief and a Murtherer ; but you entred in another way , and not by the Door : Christ is the Door ; but you say that you entred in by an Act of Parliament , and that is not Christ ; therefore you are Thieves and Murtherers . If this Argument be not strong enough , What say you by this , All they that come before me ( saith Christ ) are Thieves and Robbers ? But you came into the Sheep-fold before Christ ; therefore you are Thieves and Robbers : To come in before Christ , is to be a Parson or Vicar before Christ sends him ; and you come in before Christ sends you , ( for he sendeth none to be Shep herds , but such as he knoweth to be able to feed his Flock ; ) therefore he never sent you : for he knoweth you to be unable to do that Office . And thus , to conclude , you are Thieves and Robbers ; For a Thief cometh not but to steal & kill : Wherefore give over the Parsonages unto learned men , and enter not into other mens Vocations , to rob the Minister , both of his Office and Living , that you be not punished of God : But if ye will needs be Parsons and Vicars , and carry away the profits , you must have also the pains that belong to such Parsons as you be ; Hear what Almighty God saith to you , my Lords who will be Pastors and Parsons , Ezek. 33. It I say unto the wicked , Ezek. 33. Thou shalt dy the death ; and thou speak not unto him to keep the wicked from his way , the wicked his own self shall dy in his wickednesse , but his blood will I require at thine hands : Mark well Lord Parson , for this is spoken to all them that are Parsons , and take wages for feeding of God's People and neglect them . And so mu●h of these : He hath said enough ; we need say no more .

Corrupt Patrons are the next that defraud the Minister of his wages ; These have consecrated things committed to them upon trust , and unto them is referred the Nomination and Presentation of an able , and godly , and religious Clerk , for the receiving and employing of those consecrated things which they are betrusted with : Now , when they shall either , by secret Symonaical Compact , or by pretence of Law , or by Force and Fraud , one way or other , be nibling , and paring away , of the Revenues of the Minister ; and reserve ( either before , or after , Presentation , ) some part of that maintainance to them due ; it is sacrilegious wrong . If it were Sacriledge in Ananias and Saphyra to keep away part of what they themselves had consecrated unto God , Act. 5. when as ( not consecrated ) all was in their power ; Is it lesse than Sacriledge in these , to take from God what ( not by them , but ) many Ages since was given and consecrated to God by devout men , for his Worship and Service , and wherewith they are but entrusted ? Were a man but put in trust with another man's goods ( by Word or Will ) , to see them imployed to such or such Uses ; should he falsily ●h trust , Would not all condemn him for a godlesse and gracelesse man ? What may we think then of those , who turn thei● Patranage into Pillage ; Trust , into Treachery ; defrauding God spoyling his Church , and wronging his Servants , by seeking , in their Presentations , their own filthy gain and lucre ? I know there are those ( who are Patrons , ) so uncorrupt , so upright , and religious , that ( I do verily believe ) they would not for a World have the guilt of this sacrilegious sin to ly upon their consciences ; But these are Black Swans , rare Birds ; let all such as are so , be had in high account for their Integrity . Corrupt Patrons are those I blame .

Such a one was he ( of whom ( divers years since ) I heard a very godly Divine make this Relation ) who having a good Living in his gift , and then vacant , ( and where he himself did dwel ) had conference with a friend of his about it , and desired him to think of some poor knave , that would be content to take a , set stipend of 50 or 60 l. per annum , and that the Tythes ( which were worth as much more at least , ) should be left to him to dispose of , at his pleasure : This Friend being acquainted with one that used to read , here and there , Service on the Lord's day ( as he was desired ) in the City ; acquaints him with the motion , which is very thankfully embraced by him . But to avoid the danger of the Oath , ( which was in those daies given to such as were admitted into Livings , ) against Symony : The Patron must not be spoken withall , by his Clerk that he did present ; All was done ; the Possession given ; and Harvest being come , the Minister ( that poor Knave ) understanding the worth of the Living , demands his Tythes of the Patron : How ( said the Patron ) ? Did not my Friend and yours acquaint you with my mind ? Yea , said the other , He told me that you desired to hear of some poor Knave , that would accept of your Liuing ; and that I was poor all London knowes ; and whether I am a Knave or no , judge you : For I will not stand to that agreement which I made with him . I justify neither , in what they did ; but yet I think that Patron was met withall in his kind ; It was a just punishment of his corrupt dealing .

In a word , the Unconscionable Parishioner or Tyther , who , either by meer fraud , or open injury , without colour of Law , or by pretended Customs , Compositions , Prescriptions , Exemptions , or any other sacrilegious practise , under colour of Law , defrauds the Minister of his due , or keeps back any part of his portion , cannot , in so doing , shield himself from the Woe denounced against him , for so doing . We have a Custom ( said the Jews to Pilate ) , Thou must let Barabbas loose , Joh. 18.39 albeit he be a Thief and a Murtherer ; So , many ( in many places ) plead , we have a Custome to pay little or nothing in stead of Tythes ; and this Custom we will hold , albeit you preach your Lungs out ; ( as if a Custom , that men have got to robb God , would excuse them before God : ) Be not deceived for God is not mocked . Gal. 6.7 . 1 Cor. 11.16 . If any man list to be contentious , we have no such Custome , nor the Churches of God ; So , if any list to robb God and his Ministers , we have not ( at least ought not to have ) any such Custom , to robb our Father and deceive our Mother .

But are all Customs and Compositions for Tythes unwarrantable ? Quest.

I say not so ; but all unjust and unequal Customes are ; As that , Resp. which at the first springing up of the Custom , was worth but a Groat , and is now worth Ten shillings . And I find in the old Law ( when Tythes were most strictly paid ) that if men were desirous to redeem their Tythes , and pay mony in liew of them , it might be done . So now , but not without some Provisons .

First , It must be with the free and unconstrained consent of the present Incumbent , and not enforced .

Secondly , That the Composition be reasonable and equitable ; that is , answerable ( at least ) to the present worth of what is redeemed or compounded for .

Thirdly , That it be but for a time , and , at the utmost , that it determines with the present Incumbent ; who is but the Usufructuary , and not the Proprietary , of Tythes , he hath but the Use for a time , the Inheritance is God's alone ; Wherefore care must be had , that nothing be done by any Minister which may be prejudicial to God's Inheritance , nor to the Rights and Liberties of his Church : If care be not taken , within few Ages God shall have no Tythes in kind to maintain his Church and Ministers , but all will be turned into Customs and Prescriptions ; For when the finger of Covetousnesse is once gotten into that which is God's , upon a little continuance ( if allowed ) , Covetousnesse will think it hath hold fast enough to pluck it wholly from the Church , nor will it let go its hold without much rapping : To this purpose I have heard a Scottish Lord should speak to one of their Divines , who condoled the base maintenance of their Ministry , and pleaded for Tythes ; You ( said the Lord unto him ) have preached Tythes into our Purses , and now that they are in , you shall never , with all your Preaching , pull them out again .

Within these few years , the general desire of this , and some other Counties , was for a Composition with the Minister , concerning Tythes , under a pretence of Peace and Quiet , both of the one and other ; Minister and People : And what should this Composition be ? Why , for so much as the Soyle would naturally yield , and bring forth of it self , without the charge of Tillage or Manuring ; which is that you call the tenth of the Rent , or two Shillings in the Pound ; and that the Landlord allowes : for in letting of his Lands , he so letteth them , as to pay that burthen which lyeth on them ; so doth the seller , in making sale of his , at any time , ( for if that burthen were taken off , the Purchase or Rent should be raised accordingly . ) This was generally desired ; Petitions , with many hands thereto , preferred ; much mony , in some parts of this our County , gathered to prosecute the businesse : Non ignota cano . And in all likelihood , that Petition had passed , had not divers Impropriators , then present in Parliament ( in respect of their own interest say some ) made stop of it : Notwithstanding this , many Ministers ( especially in this part of our County , Ad faciendum populum , ) willing to accomodate their People in their desires , ( as they had need , coming into their Livings upon a tickle Title , ) condiscended to their People's request , who now groan under the mischief of it , finding it experimentally true , that the taking of their maintenance in that way which is allowed and appointed by the Magistrate , for those who labour in the Word and Doctrine , is the safest , surest , easiest , and speediest way ( as before was said ) : But still the covetous desires of many are unsatiable , and think they are not low enough ; they deal by their Minister , in their Compositions , as we do by an Onyon , take off Pill after Pill , so long till they leave nothing but tears in the Eye ; Or else , if they promise payment ( for what they have compounded ) , they are so long about it ( like the School-boy who is about to receive his payment from his Master , so long in fumbling about his Hole ) that the Minister ( like the Master ) , weary with long stay , had rather forgive them , than to wait so long upon them , or send so often to them for it .

But , be it known unto you , that these and the like unjust practises , are not onely Injury to men , but Impiety against God . The style of all ancient Deeds and Grants , belonging to the Church , run in this form , We have given unto God , Mag. Chart c. 1. Capit. Car. l. 6. c. 28 : both for us and for our heirs for ever : To the Lord our God we offer and dedicate whatsoever we deliver unto his Church ( said Charls the Great ) . Now , can you think it any other than what is said , to rob the Minister of his due ? It is Robbery , and that in a high degree ; and such a Thievery that very Heathens , and Pagans , are ashamed of : Me-thinks , if men did but seriously think of the Curse denounced against the House of the Thief ; Zach. 5.2.3 . Mal. 3.3 . and more especially against the House of that Thief , the Church-Robber , that sacrilegious Thief , Mal. 3.9 . And of the soar and severe Judgments which have been inflicted in all Ages , visibly , and apparently , on such Thievs ; It should cause their mouths to leave watering after Church-morsells . But ( I dare say ) you think that I have been too long already upon this Subject , which in your Judgments doth not so well become a Pulpit ; but if Moses , the Prophets and Apostles have wrote so much , and spoke so often of this matter ; it may very well beseem the mouth of the Minister to speak in the cause of God , his Church , and Gospel . But is there nothing to be inferred from hence which concerns the Minister ? Yes without doubt , and I will shew you .

Use 3 Such as intend to take this Calling upon them , must resolve to buckle to the work , and not dream of pleasure , and an idle Life : Peter's Chair is not to sit and sleep in ; Qui Episcopatum desiderat , 1 Tim. 3 , 13. &c. ( saith the Apostle ) He that desires the Office of a Bishop , desires a worthy Work . Opus , non dignitas ; labor , non deliciae ( saith Jerom ) . It is a Work , not dignity ; a labour , not a delicacy : And to Preach the Gospel truly , is ( as Luther sometimes spake ) little lesse then to raise up the rage and sury of all the Country ; and therefore , when one defined the Ministerial function to be Artem Artium , & Scientiam Scientiarum , The Art of Arts , and Science of Sciences ; Melancthon sayd , If he had defined it to be Miseriam Miseriarum , the Misery of Miseries , he had hitt it right .

And being entered into this painful Calling ; let them see that they take pains in it : We Preach against idlenesse in other Callings , and shall we our selves be addicted to so base a sin ? In so doing , what do we other then give place to that reproof ; Thou that teachest another , Rom. 2.21 dost thou not teach thy self ; Thou that preachest against idlenesse , art thou an idler ? In the beginning of Queen Elizabeth's Raign , I have read that one Preaching in Christs-Church Canterbury , ( when men indeed were very backward in Preaching ) he spake by a Prosopopeia to the Pulpit , after this manner . Oh good Pulpit ! how hast thou offended the Cannons of Christ's Church ? If thou wert an ambling Nagg , they would ride thee ; if a Bed of doun , they would sleep on thee ; if a good Garment , they would weare thee : Alas , good Pulpit , what hast thou done , that none would come near thee to Preach in thee ? Shall any Pulpit in these dayes complain against any Pulpit-man after that manner : when we have more abilities , more knowledge then they in those Dayes ? Our Pulpits in these Dayes , are better supplyed then formerly ; Yet by the like Prosopopeia , we may speak to the Table of the Lord , Oh! Holy Table , wherein hast thou offended , that thou art so little regarded ; wert thou furnished with delicates , for the Body to pamper that , thou shouldst be resorted unto , &c. But what is thy offence ? How , and with what conscience can such receive the wages , that do not the Work ? and require maintenance from the Altar , that work not at the Altar ? A sad Wo is cenounced against such , Ezek. 34.2 , 3. Ezek. 34.2 , 3. Wo unto the Shepheards of Israel that feed themselves : should not the Shepheards feed the Flocks ? ye eat the Fat , and Cloath you with the Wool , ye kill them that are fed , but you feed not the Sheep ; Therefore , wo unto you for your idlenesse and greedinesse .

St. Paul speaking in his own commendation , mentions his aboundant labours , 2 Cor. 11.23 . 1 Cor. 15.10 . 2 Cor. 11.23 . Aug. Confes . l. 6. c. 3. And indeed this is one of the greatest commendations that belongs unto a Minister , that he is laborious , and painful in his Calling : This was that , for which the Bishops and Martyrs in former times were so highly extolled and commended . St. Austine tells us of St. Ambrose Bishop of Millaine , that he heard him preaching the Word of Truth unto the People , Omni Dominico , Every Lords-Day : And Possidonius writeth of St. Austin , Bishop of Hippo , that he taught and preached privately and publiquely in the House and in the Church , after the practise of St. Paul , by the space of three years , not ceasing to warn every one Night and Day with tears . And by the Homilies or Sermons of the Fathers it appears , that they did often Preach Daylie without intermission unto the People : Chrysostome begins many of his Sermons with his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Yesterday , this and this I taught you . See Mr. Boltons sure and perpetual guide . pag. 205. Bernard concludes with his Cras , To morrow I will shew you , &c. They preached in the afternoon , as well as in the forenoon , as appears in Basill's second Homily upon the six dayes work : and sometime by Candle-Light , as appears by the note which Chrysostome hath on 1 Thes. 5.17 . where he fetcheth a Similitude from the L●mp that he was preaching by . I might add to these the indefatigable pains of the men of God of latter times , as of Luther , Zwinglius , Oecolampadius , Bucer , Calvin , Peter Martyr , Jewel , with divers others ; all which are very diligent and laborious in their Ministerial employment , to their eternal praise : But as we read of the Duke of Urbin's Painter , who being commanded to dr●w the shape of Paul and Peter , he drew the faces of them somewhat redd : And being asked the reason of it , answered , that they indeed were somewhat pale with preaching often ; but were they now alive , they would blush to see the laziness of their Successors : So it may be sayd of those Worthes above-mentioned , ( whom some so often have made mention of in their monthly and quarterly Sermons ) , Were they alive , they would blush to hear their names mentioned by such , as yet condemn their Practise by their idlenesse and sloath . Let the shame lye upon the Romish Clergy , but let us of the Reformation ( as we are called ) , give attendance to Reading , 1 Tim. 4.13 . 2 Tim. 4.2 . to Exhortation , and Doctrine , and Preach the Word in season , and out of season , as we are required , 1 Tim. 4.13 . 2 Tim. 4.2 .

Use 4 And give me leave , to leave a Word of Exhortation with you that hear us , and partake of our pains and labours ( before I leave the Poynt ) : You seem somtimes to pitty us , and confess that we take great pains in our Callings : Now it lyes in you to ease us , and make our Labours lightsome : Not by discharging us from Labouring , but by sweetning it . All our toyle and labour is swallowed up in beholding your Fruitfulnesse and Obedience . A rich and plentiful Crop , causeth the Husbandman in time of Harvest to rise up early ; not as to labour , but as to sport and pastime : So it is with us , The onely Cordial , and sweet Refective after all our toylsome labour , is , the good successe of our labours ; And this was Chrysostom's refreshment , his Auditors gain so refreshed him , Chrys. ad pop. Hom. 9. as to take away all sense of pain in Preaching ; But , on the other side , then is our Ministery a toylsome work indeed , when after a great deal of soare labour , our People remain still stubborn and obstinate : The hardnesse of our labour is not so grievous to us , as the hardnesse of your hearts ; Let us therefore be refreshed by your obedience , this is that which puts Life and Spirit in us . And so we passe from this , and come to the Particulars promised by the Dresser .

I shall Digg about it . Text. ]

By this Digging , may be safely understood the Legal part of his Ministerial function , which stands in the discovery of mans cursed Estate by Nature : Look as the Spade being rightly used , discovers the Root that is within the Ground ; and by taking away the Earth that is about it , layes it open and bare , and fits and prepares the Earth to receive moysture for its nourishment ; So by the Preaching of the Law , comes the knowledge of sin . Rom. 7.7 , 9. The naughty heart of man is discovered , all Pleas for sin are removed , and the Soul thereby becomes fitted and prepared to receive the moysture of Grace . Thus understanding the meaning ; let the Observation be this .

Digging is one part of the Ministerial function ; Doct. that is , An effectual discovery of sin , and laying open of mans natural estate is a principal part of the Minister's Office .

Cry aloud ( saith God to Isaiah ) , spare not , Isa. 58.1 . lift up thy Voyce like a Trumpet , and shew my People their transgressions , and the House of Jacob their sins , Isa. 58.1 . Cry aloud , let it be done feelingly , and with affection , spare not ; Let it be without any partiality , Lift up thy Voyce like a Trumpet ; Let it be done Zealously and Vehemently . Shew my People their transgressions , and the House of Jacob their sins , and that plainly and particularly . In this manner God hath commanded his Servants to reprove sin , and lay it open . Affectionately , Impartially , Zealously and Particularly ; The like Charge is given to Ezekiel , Cap. 16.2 . Son of Man , cause Jerusalem to know her abominations . Ezek. 16.2 . And that we may not think that this was required onely of those who lived under the Law ; you shall find the like enjoyned to Ministers under the Gospel : I Charge thee before God , 2 Tim. 4.1 , 2. and the Lord Jesus Christ , Who shall Judge the quick and the dead at His appearing , and in His Kingdome : Preach the Word ; be instant in season , and out of season , Reprove , Rebuke , Exhort with all long-suffering and Doctrine , 2 Tim. 4.1 , 2. Where observe , that this Duty of our Ministery is twice pressed upon us , Reprove , Rebuke ; and then we must be Instant in it , or ( as the word signifies ) stand much upon it , or closse to it ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And this is imposed with a sad and dreadful adjuration ; I charge thee before God , and the Lord Jesus Christ , that thou dost this , &c. as if he should say , Thou canst never answer it to God , and to Jesus Christ at the Day of Judgment if thou dost it not . And thus , for our Example , did the Prophets , Apostles , and Christ himself , 1 King . 18.18 . Hos. 5.1 . Luke 3.19 . Math. 3.7 . the Lord of all , discover and lay open unto sinners their wicked wayes , as will evidently appear , if you peruse these Texts amongst many others , 1 King . 18.18 . Hos. 5.1 . Luke 3.19 . Math. 3.7 . Acts 2.23 , Acts 2.23 , & 24.25 . Math. 23.13 , 33. & 24 , 25. Math. 23.13 , 33.

This is so necessary a Duty , and so usual in the Ministery of God's Faithful Servants , as that it is made a note of difference betwixt true Prophets and false ; and renders a Minister Faithful in his function . The Prophets make my People to err , that bite with their teeth , and cry , Peace , &c. But truly , I am full of Power by the Spirit of the Lord ( saith Michah ) , Mic. 3.5 , 8. and of Judgment , and of Might to declare unto Jacob his transgressions , Mich. 3.5 , 8. as if he should say , I am none of those smoothing Prophets , who , so they may be fed up with the largesses of the People , cry Peace and Happinesse ; but , by the Spirit of the Lord , I am filled with courage , and undaunted zeal , with true Judgment , and bold resolution , to declare unto Jacob their transgressions , wherewith they have transgressed . And the neglect of this discovery of sin , is made the proper mark of a false Prophet , Lament. 2.14 . Thy Prophets have seen vain and foolish things for thee , and they have not discovered thine Iniquity , Lament. 2.14 . to turn away thy Captivity , but have seen for thee false burthens , and causes of banishment .

This is not onely a part of the will of God which we are commanded to make known unto our People , Reas. 1 but as necessary a part to Salvation , as any other ; and without which , no other part will become fruitful ; without this discovery of sin , there can be no conviction wrought , Joh. 16.8 . as appears , John 16.8 . The Will follows the Vnderstanding ; and , till that be enlightned , Pleas and Excuses for sin will not be removed : How boldly and malepartly did the Woman of Samaria discourse with Christ , before her foul sin that she lived in , Joh. 4.18 , 19. was discovered unto her , John 4.18 . and all things told her , that ever she did , verse 29 ? and then she begin to have her conscience awakened , and to reverence Christ as a Prophet , verse 19. and to acknowledge Him to be the Saviour of the World , vers. 29. this kind of Preaching is it , which makes m●n feel , Verse 29. and acknowledge the mighty Power of God in His Ordinances : When the Hearer feeleth himself to be convicted of all , and judged of all , and that the secrets of his heart are manifested to him , 1 Cor. 14.24 , 25. then he falls down and worships God , and is enforced to say , God is in you of a truth , 1 Cor. 14.24 , 25.

Again , till mens sins are are effectually discovered unto them in the gl●sse of the Law , they can never attain to any soundnesse of Faith , nor any other saving grace . H●nce it is , that St. Paul wills T●itus to rebuke the Grecians , sharply , or , to the quick , Tit. 1.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that they may be sound in the Faith , Tit. 1.13 . Nor is there any other ordinary way to attain true comfort . When God appeared to Eliah , there was first a mighty strong winde , that did rend the Rock , and then an Earth-quake , and after that , a terrible fire ; 1 King . 19.11 . and then came a still Voyce , full of Comfort : So when God's Ministers , by the Tempest of th● Law , have rent the rocky hearts of men , and made them in a manner at their wits end , so that they come trembling and crying with the Jaylor , Act. 16.30 . What shall I do to be saved ? then is the season for the Voyce of Peace and Comfort , and not before : And this is the course that the Spirit of God it self takes ( who is the Comforter ) in bringing God's Elect to true Comfort , John 16.8 . God's Spirit never comforted any , Joh. 16.8 . before he had reproved him , and convinced him of his sinful and damnable estate . The Spirit of bondage must alwayes go before the Spirit of Adoption , Rom. 8.15 . In his first operation , Rom. 8.15 he rebukes them of sin , in whom he worketh , and lets them see that bondage and slavery under which they lye , which works fear in them ; but in his second operation he is a Spirit of Adoption , comforting them with a sight of God's mercy in Christ Jesus .

Use 1 Hence , we may be informed of the great necessity , both of teaching and learning the Law of God ( the sum whereof we have in the ten Commandements ) , by which we attain to the Knowledge of sin , Rom. 7.7 . without the knowledge of that , corruption of nature lyes as it were dead in us , Rom. 7.8 . Rom. 7.7 , 8. It yes hid , and is not discovered ; men have no sense of inward corruption , no touch of conscience in respect of it , ( as the Apostle speaks in his own particular case ) verse 9. But when the Law comes , Verse 9. then sin appears to be sin ; the very Root of sin ( Original corruption ) is layd open , and appears to be sin .

This is a Doctrine much opposed by the Familists , Anabaptists , Antinomists , and other Libertines ; who , under pretence of Christian Liberty , cry down the Law , as no hing at all belonging to Christians , affirming , that they that are in Christ , have nothing to do with it , but are out of the reach of it : A pestilent error , and of dangerous consequence ! For , from hen●e they inferr .

First , That God can see no sin in his Children , for as much as he c●n see no Law tran●gressed ; contrary to that we read , Jer. 23.24 . Can any hide himself in secret places , Jer. 23.24 . Psal. 69.5 . Heb. 4.13 . that I shall not see him ? Psal. 69.5 . My sins are not hid from thee ( saith David ) , Heb. 4.13 . All things are naked and open unto the eyes of Him with , whom we have to do .

Secondly , That a man being in Christ cannot sin if he would , for where there is no Law , there is no transgression ; So that , Be in Christ ( say they ) , and sin if thou canst : Yet we read otherwise in Scripture , Jam. 3.2 . 1 Joh. 1.8 . Jam. 3.2 . In many things we sin all , 1 John 1.8 . If we say we have no sin , the truth is not in us .

Thirdly , That the Gospel takes away all obedience to the Commandements , and that Faith hath nothing to do with , Doing and Working : and yet ( saith the Apostle ) Faith without Works is dead , Jam. 2.17 , 18 , 20. Jam. 2.17 . 18 , 20. Joh. 14.23 1 Joh. 2.17 , & 3.7 . Rev. 2.5 , 16. Mat , 6.12 . and the Scripture calls for Doing , John 14.23 . 1 John 2.17 , & 3.7 .

Fourthly , That justified persons have nothing to do with Repen tance ; Albeit , we read that the Church of Ephesus and Pergamus are called upon to repent ; Revel. 2.5 , 16. Nor is any Believer ( say some of these ) to pray for pardon of sin , albeit Christ hath taught every one that calls God Father , to pray daylie for forgivenesse , Math. 6.12 .

Fifthly , They each , that such as call upon us for good works , and presse obedience to the Law , are Legal Preachers , and that the Preach Popery , and have Popes in their Bellyes : Albei● we have for our pattern herein both Christ and his Apostles who pressed on believers obedience to the Law , Mat. 5.17 , 19. Tit. 3.14 . Math. 5.17 , 19 , — Tit. 3.14 .

These , and many such like inferences ( which a good heart cannot but tremble at ) are daylie broached by these Sectaries , all tending to licentiousnesse , and grounded upon this erroneous Tenent , That the Law is not ( now under the Gospel ) to be taught , nor pressed by Minister on their Hearers ; for that we are not now under the Law , Rom. 6.14 . but under Grace , ( as the Apostle speaks , Rom. 6.14 . )

But these have not learned that distinction , Zanch. in Eph. 2. loc. 5 de Leg. Mos. abrogatione Sect. 9. which learned Zanchy makes : The Law is two wayes to be considered ( saith he ) ; First , in the Substance of it ; Secondly , in the Accidents or Circumstances belonging to it : If we consider the Substance of it , as it is the sum of Doctrine , concerning piety , shewing what is good , and what is evil ; so Believers are still under it , and stand fast bound both for the performance of all holy Du●ies of it , and for the avoyding and forbearance of all evils therein prohibited : But , if we consider the Accidents or Appendices of it , as it is a rigorous Exactor of perfect and personal obedience upon pain of Death &c. so Believers are not under it , for as many as are under it , are under the Curse , Gal. 3.10 . Gal. 3.10 . Verse 13. Rom. 10.4 Rom 6.7 . Rom. 7.4 . Gal. 2.19 . Rom. 7.14 Gal. 5.28 . But Christ hath redeemed us from the Curse of the Law , by being made a Curse for us , Gal. 3.13 . Thence it is that Christ is said to be the end of the Law to every one that believeth , Rom. 10.4 . and that the Faithful are said to be free from the Law , Rom. 6.7 . delivered from the Law , dead to the Law , Rom. 7.4 . Gal. 2.19 . And to be no longer under the Law , Rom. 6.14 . Gal. 5.18 .

The same distinction for Substance doth another excellent Casuist of our times make , ( but far more clear and perspicuous ) . Dr. Saunderson 7 Ser. ad pop. on 1 Pet. 2.16 . The Law ( saith he ) may be considered , either as a Rule , or as a Covenant . Christ hath freed all Believers from the Rigour and Curse of the Law , considered as a Covenant ; but he hath not freed them from the Obedience of the Law , confidered as a Rule . The Law considered as a Covenant , is Rigorous , and exacteth punctual and personal performance of every thing that is therein contained , with a condition annexed of God's acceptance , and of blessing if we perform it ; but of his Curse and Wrath to fall upon us , if we fayl in any poynt or tittle thereof : Now by reason of transgression , this Covenant is broken so , as by it no flesh living can be saved . Gal. 3.11 . From the Law ( thus considered ) we are freed by Christ , He subjecting himself for our sakes unto it ; In his own person he fulfilled the conditions of it , Heb. 8.6 . ( as our surety ) and so disanulled it ; and , instead thereof , established a better Covenant for us , even the Covenant of Grace , under which all believers are , Heb. 8.6 .

But if you consider the Law , as a Rule of Life , Mich. 6.8 . which sheweth us onely what is good , and what is bad , Mich. 6.8 . without any condition annexed , either of Reward , if we observe it ; or of Punishment , if we transgresse it ; So Believers are still under it , and not freed from it : for the Law , thus considered , can no more be abolished , and changed , than can the nature of good and evil : Thus ( hen ) we are to understand , that all those Scriptures which speak of the Law , as abrogated or annulled , do consider it as a Covenant : Those again that speak of the Law , as still in force , understand it as a Rule . This one distinction heeded and applyed rightly , is sufficient to clear the whole point , concerning the abrogation and obligation of the Moral Law , under the New Testament ; and cut off many needlesse curiosities which lead men into error ( saith my Authour ) . D● . Taylor , his Regula Vitae . If any desire to have a fuller satisfaction concerning this controversie , I referr him to that excellent Tract , written by Dr. Taylor concerning it : where the Objections of Sectaries , and the Answers thereto , are fully and plainly declared , and layd down .

Vse 2 I shall proceed , in speaking a word or two by way of Defence or Apology , for such Ministers as are Faithful in the Legal part of their Ministery , in discovering sin to be sin : It is a part of the Will of God , and ( if they would be counted Faithful ) they must deliver the whole counsel of God unto their People , 1 Cor. 4.2 . Acts 20. and keep nothing back . Yea , it is that part of the Word , which is the portion of the greatest part of the World . Are not most men under the Curse of he Law , and wrapped up in that great condemnation , pronounced by Christ upon the World , Joh. 3.19 . John 3.19 ? No naturall man , no impenitent person hath any part in any other part of the Word but this : Math. 7.6 . Childrens Bread may not be cast to Doggs , nor pretions Pearls to Swine ; To the Horse belongs a Whip , Prov. 26.3 . and a Rod for the Fool 's back , Prov. 26.3 .

But you ( say some ) are Preachers of the Gospel of Peace , Object . and should come with the Olive Branch of Peace , and Mercy in your mouthes ; nor is it in your Commission , Go preach the Law , but Go ye and preach the Gospel , Mark . 16.15 . Resp. Mark . 16.15 .

We are ( indeed ) to Preach Peace , and to this we are called ; But when , and to whom must these glad tydings be Preached ? Shall we Preach Peace before men see the want of Peace ; or God's Grace and Mercy to a gracelesse heart that sins presumptuously : we would gladly , at every Sermon , say nothing but , Peace be to this Audience : But our God saith , Isa. 57.21 . There is no Peace to the Wicked ; and bids defyance to such , Isa. 57.21 . and not a word of Comfort in the Scripture to such as regard wickedness in their hearts , Psal. 66.18 . Psal. 66.18 Psal. 137.4 And how then shall we sing the Lord's song in a strange Land ? Say that one be desperately sick , and at the point of Death ; should another come and tell him of Lordships , Mannors , great Purchases , &c. would not this be unseasonably spoken ? would he not ( at least , might he not ) answer , Redde me sanum , tum Fac me divitem ; first restore me to health , then tell me of Purchases : Most mens Souls are sick of sin , and at Death's door ; Never tell them of Heaven , and an Immortal Kingdome , till they be first recovered from the jawes of Hell , and delivered out of the snares of the Devil . It is unseasonable to apply the Oyl of consolation , till your wounds are scoured with the sharp wine of reprehension : when we behold your Cheeks blubbered with tears ; your hands beating your Breasts ; when we hear your loud cryes at the throne of Grace for mercy ; Then is the time to say , Peace be unto you , Your sins be pardoned .

Secondly , We are deceived in thinking that by vertue of our Commission , we have not to meddle with Legal comminations or threatnings , or are not thereby called to denounce damnation against impenitent ones ; He that believeth , Mark 16.16 . shall be saved ; and he that believeth not , shall be damned ; That is the sum of our Commission , Mark 16.16 . So that it appears evidently that the Preaching of the Gospel is a Preaching both of Salvation and Damnation . upon the several conditions : when we Preach the Law , we Preach Salvation to them , whose heart melts , as did Josiah's upon the hearing of it . 2 Chron. 34.27 . and the Lord shewed him mercy , 2 Chron. 34.27 . And when we Preach the Gospel , we Preach damnation to them that despise it . How shall we escape , if we neglect so great Salvation , ( saith the Apostle , Heb. 2.2 , 3 Heb. 2.2 , 3. ) And so the Apostle , in denouncing Gods judgments against the Gentiles , for the breach of the Law of nature , and pressing the Doctrine of the Day of Judgment , counts of it , Rom. 1.16 . as Preaching of the Gospel , Rom. 1.16 . And so ,

Thirdly , Intentionally we Preach nothing but Salvation we never Preach the Law but with reference , and manuduction unto Christ ; and so we manage the dispensation of it , that it still appears to be an Appendant on the Gospel .

And yet these are the Legal Preachers , that are so much cryed out upon , and complained of in these dayes for being tart and sower , and preaching nothing but Hell and Damnation : these Boanerges , sons of thunder cannot be endured by many ; some sweet-tongued Zedkiah , that would speak pleasing things unto them , are the onely men that they delight to hear : But let me tell you , that that Minister that layes not open sin before the eyes of the conscience , so as to convince the sinner of his guiltinesse , and take away all cavils and carnal shifts , and enforceth the Soul to say , This is the very Word of God ( albeit he will nor entertain it ) , he shall never find his work to prosper in his hand , nor his Ministery to be successeful : It was John's rough preaching that made way for Christ ; The Axe to the Root , the Fann to the Floor , B. B. Hall . Cont. in Nov. Test. Lib 2. on Christs Baptism . the Chaff to the Fire ; Plausibility ( saith one ) is no fit Preface to Regeneration ; never will Christ come into that Soul where the Herald of Repentance hath not bin before him : Nor will that Ministery which works no smart , ever work any cure ; there is no profit , nor cure in skinning festers unsearched ; and there can be no searching of a wound without smart and pain . Whilst we are no further then the dead flesh , you can be quiet ; but when you once come to the quick , then we shall be sure to hear of you .

Vse 3 Wherefore , let me advise you all to submit to this Legal part of our Ministery , and be content to be digged about , and layd open ; so as to be shewed what you are : we desire not to shame you , but our desire is , the Salvation of you . To what purpose is it to offer a Salve to them that know not of any soare , or to prescribe Physick to those that know not of any disease they have ? Math. 9.12 , 13. Math. 9.12 , 13. and we do no other in speaking of Grace & Christ to those , that as yet are insensible of their misery . No kind of Preaching finds more opposition , than this manner of plain Preaching ; and the reason is , for that by it the eye of the Soul comes to be opened , and a man's sins and abominations are better discovered thereby , then otherwise they would . It is in this case as it was with Tully , who pleading against Verres for his bribery ; omitted his usual Oratory , and Rhetorical Oration ; and put the Case in plain terms , produced the Witnesses , saying , This is the Crime and the Accusation , who can gainsay it ? Hortensius , the other Advocate , considering the clearness of the Case , and manifest eviction , refused to plead one word in the defense thereof ; and Verres , his Client , yielded himself thereupon to a voluntary Banishment .

But men , in these daies , have not the Honesty of that Verres , nor the Bashfulnesse of that Heathen Hortensius ; they will support a shameful Sin against the very Letter of the Law , and such a Tully as goes thus plainly to work with them , shall have his Tongue pricked with a Needle . The Widdow of Sarepta complained of the Prophet , when her Child was dead , 1 King . 17.18 . What have I to do with thee , thou man of God ? Art thou come unto me to bring my sins to remembrance ? 1 King . 17.18 . But if you have not to do with us , we must have to do with you ; Our businesse is not to slay your Souls , but to awaken your consciences , Jer. 6.14 . which will not be with sweet words , Jer. 6.14 .

And put case that thou seest the need of a Physitian , and hast thy cursed Estate by nature discovered unto thee , so that thou art already converted by the Gospel ; yet the menaces and terrors of the Law are not altogether needlesse for thee to hear : For , albeit the Law is not to be urged against the Person of a Believer , yet it is to be urged against the sin remaining , and the Corruption of a Believer ; the best , being but sanctifyed in part , may sometimes abuse the Grace of God to wantonnesse , and have need to be daily humbled under a sight and sense of their Corruptions ; the best may slack their pace , and have need of spurs , and goads , to hasten them in the way of well doing ; so that the hearing of the Law ( in that respect ) is not altogether unprofitable for such : Even in the state of Innocency , there was use of a threatning to keep our sinful Parents from transgressing ; much more have the best of us need of the lash of the Law , sometimes , in this lapsed estate , wherein we now are , to work us to Repentance and Humility for our failings , which are many and daily .

Now , To induce you , patiently to submit to this Legall part of our Office ; I shall desire you to take these things into consideration .

First , There is not a more certain note of a wicked heart than to shun the Ministry ; that discovers sin plainly , and layes it open before the eyes of the Conscience : Joh 3 20 2 King 21.20 . & 22.8 . Mark 4.17 , 18. Act. 24.26 . He that doth evill hareth the Light ( saith Christ ) , neither cometh he to the Light , lest his deeds should be reproved , John 3.20 . And by this was the Hypocrisy of Ahab discovered , 1 King . 21.20 . & 22.8 . and of Herod , Mark 4.17 , 18. and of Foelix , Acts 24.26 . He that cannot endure to have his Conscience touched , is , without all doubt , festered and galled ; or that would not see his face , is conscious of the deformity , or foulnesse of it .

Secondly , That it is the Property of a good heart , to delight in the Law of God , Rom. 7.22 in the inner man , Rom. 7.22 . he found much pleasu●e and sweetnesse in it ( as the word signifieth ) , so far as he was regenerated and renewed by Grace . The Joy of a godly Soul is to be searched and anatomized by the Word : Search me O God , Psal. 139.25.24 . and try me , and see if there be any wicked way in me , was David's Prayer , Psal. 139.23 , 24. Questionlesse , the Prophet knew much by himself ; but he knew that his heart was deceitful , and his desire was to have the secret corners of his heart discovered , and that God would take the pains with him , to discover unto him what was lurking close and unespied : The like desire hath an upright heart , in coming to the Word . Oh that God would discover , this day , unto me some of my secret lusts and corruptions ! that he would direct the tongue of his Minister , so that he may come home unto me , and speak to my Conscience to awaken it ! that he would prick me in the right vein , that I might bleed kindly ! And whilst God's Minister is carving and distributing to one , Reproof ; to another , Exhortation ; to another , Comfort ; &c. a good heart will be lifted to God , and say , Good God , let me have something spoken home to my Conscience ; and will be thinking ( as sometimes those do that sit at the lower end of the Table at some Feast , ) what , will that dish never come down ? I keep my stomach for it : Will not God's Minister meet with my Sin , my Corruption ? Oh that he would ! I look for it , long for it : and when thou art carved unto , and hast thy portion , ( if thy heart be good , ) then thou wilt not rise without giving thanks ; Thou wilt say with Ely , The Word that God hath spoken is good ( albeit it be sharp ) , and blessed be his Name for his good Word , which is brought this day to me by his Servant , whereby I see my sins and failings more clearly than formerly I did .

Thirdly , He is far from having his sins pardoned , that is not willing to have them discovered , without which , the heart will never be pricked with godly sorrow for them ; and , without that , Psal. 32.1 , — 6. no remission can be hoped for , Psal. 32.1 , — 6.

Fourthly , In shunning and avoiding this part of our Ministry , for fear of having thy heart troubled , by having thy sins discorered thereby , thou dealest therein very foolishly ; for as much as the same Ministry , which casteth down a Sinner , is sanctifyed by God to lift him up again ; the same hand that launcheth , commonly healeth : The Story tells us , ( if we may believe it , ) that those who were wounded by the darts of Achilles , could no otherwise be cured than with his Salves and Plaisters : We find in sacred Scripture ( and that we are bound to believe ) , that those who were wounded by the darts of Achilles , could no otherwise be cured than with his Salves and Plaisters : We find in sacred Scripture ( and that we are bound to believe ) , that those who are wounded by the Reprehensions of God's Ministers , are soonest cured by Their receipts ; and that it is God's usual manner , to heal by that very hand wherewith the wound was made : The same Nathan that condemns David , absolves him ; 2 Sam. 12.13 . Isa. 38.1 , 3 , 4.5 . Act. 2.37 , 38 , 41. By Isaiah's Ministry was Hezekiah humbled , and by his Ministry likewise be shall be comforted ; By St. Peter's sharp Doctrine the Jews hearts were pricked , and by the same Person , and Ministry , their hearts shall be revived , &c. Thou must expect one time or other , that thy Conscience will be awaked , and thy sins discovered unto thee ( as God hath said Psal. 30.21 . ) ; Psal. 30.21 and when God shall wound thy Conscience , by any other means than by the Ministry of the Word , thou canst not have any such comfortable assurance , to have thy heart quieted again , as thou maist in those troubles that arise in thee by the Ministry of God's Servants , which thou shalt find shall cure thee as well as wound thee , if thou cleave constantly unto i● : For it is our Office whereunto we are called , not onely to digg about the Figg-Tree , but to dung it likewise , as you find in the Text. I will digg about it [ and dung it . ]

And dung it . Text. ]

So doth the good Husbandman , after he hath opened the Roots of his Trees , and laid them bare ; he cherisheth nem with good dung , and compost , that they may become fruitfull ; the former is to little purpose , if the latter be wanting . This course doth the Dresser of the Vineyard promise to take with this barren Figg-Tree ; he will not onely digg about it , but dung it likewise , and so perform the Evangelicall part of his Office , in speaking comfortable things to the Soul that is cast down and humbled . You see then ,

God's Ministers are to dung as well as digg . Doct.

They are not onely to discover sin , and convince the Conscience thereof , by laying of it open ; but they are likewise , by applying of the Comforts and Promises of the Gospel , to work the heart to Godly Sorrow , and true remorse for it .

He that prophesieth ( saith the Apostle ) speaketh to Edification , to Exhortation , 1 Cor. 14.3 and to Comfort , 1 Cor. 14.3 . as if he should say , No man preacheth , or divideth , the Word aright , if he omits this , and doth not apply his Doctrine to the comfort of such as stand in need thereof .

This was the practise of God himself ; for no sooner had man transgressed , but God calls him to an account , examines him concerning that he had done , passeth Sentence against him for it , Gen , 2.9 , 27. Ver. 15. Gen. 3.9 , 17. Here was the digging about him : But He leavs not Man in that condition , but makes a Promise , that the Seed of the Woman should break the Serpent's head , ver. 15. and that was as laying compost to the Root , to keep it from withering .

And this Method hath God prescribed to all his Servants ; It was given in charge to Christ , the Head-Dresser of the Vineyard , that he should bind up the broken heart , Isa. 61.1 , 2. and comfort all that mourned in Zion , Isa. 61.1 , 2. which Text Christ applyeth unto himself ( so we cannot doubt , but of him it is to be understood , Luk. 4.18 , 19. Luk , 4.18 , 19. ) : And his whole life was a Comment upon that Text ; He was that good Samaritan , that powred in both Wine and Oyl into the wounds of him that was spoyled by Thieves , Luk. 10.34 . Luk. 10.34 Mat. 12.20 he never brake any bruised Reed , but strengthned it ; nor quenched any smoaking Wick , but enkindled it , Mat. 12.20 . And this Charge was given to the Inferiour Dressers ; As to the Prophets before the coming of Christ . Isaiah prophesying unto Hezekiah , that all that was in his House , his Sons , and his Children , Isa. 39.6 . should be carryed away captive into Babylon , Isa. 39.6 . was presently commanded to speak comfortably to God's People ( notwithstanding that ) , Isa. 40.1 . Comfort ye , comfort ye , Isa. 40.1 . my People , &c. Which Charge is likewise to be extended to the Ministers of the Gospel ( for of the Ministry of the Gospel , the Prophet beginneth there to speak ) .

Examples , both in the Old and New Testament , are very many , that might be produced for confirmation of the Poynt ; Moses having digged about the Israe●itish Figg-Tree , by repeating and applying the Law unto them , in the first 17 Chapters of Deuteronomy , comes in the 18 Chapter of the same Book , Deut. 18.15 . and there telleth them , that God would raise them up a Prophet from amongst their Brethren ; and so goeth on in the delivery of the Gospel , laying Dung , and Manure ( as it were ) , at the Root of that Tree which he had before opened . Thus Samuel proceeded with the People : he first discovers unto them their wickednesse ; convinceth them of the greatnesse of their Sin of Ingratitude ; workes their hearts to a mourning for it , 1 Sam. 12.17 , 18 , 19. that was his digging about their Root ; 1 Sam. 12.17 , 18 , 19 , 20. and that being done , he proceeds to dung it ; Fear not ( saith he ) , you have done all this great wickednesse , yet turn not aside from following of the Lord , ver. 20. And such was Nathan's proceedings with David , 2 Sam. 12.7 , -12. he first shews him his Sin , 2 Sam. 12.7 , -12. and upon his humiliation , did not onely assure him of his Remission , ver. 12. but brings him comfortable Tidings , for the farther reviving of his sad Soul , that the other Son , which Bathsheba bare unto him , should be called Jedidiah , Beloved of the Lord , ver. 25. Ver. 25. Neh. 8.10 . Isa. 1.11 , 18. Thus dealt Nehemiah with the People , Neh. 8-10 , And so Isa. 1.11 , 18. After the digging , and laying bare the Roots , they laid on mending .

As the Prophets , so likewise the Apostles have observed the same Method , as appears by that Text ( before mentioned in the former Doctrine ) , Act. 2.36 . Let the House of Israel know assuredly , that God hath made the same Jesus , whom you have crucifyed , Act. 2.36 . both Lord & Christ : when the Apostle had thus discovered their Sin unto them , so that they were pricked in their hearts with that dagger ; then he comes with Repent , and be Baptized , every one of you , in the Name of the Lord Jesus , for the remission of Sins , and you shall receive the gift of the Holy Ghost : for the promise is unto you , Ver. 38 , 39 , 40. Rom. 7. Rom. 8. and to your Children &c. ver. 38 , 39 , 40. There was the dunging of them : So St. Paul in his Epistles , as Rom. 7. there he digged , and Chap. 8. He layed on dung to enrich them . And such was his dealing with the Corinthians ; his first Epistle to them , is spent in digging , but his second , in dunging and mending : Many other Texts might be produced , Heb. 6 , 4 , 9 Heb. 10.29 . Reas. 2 Cor. 2.7 . as Heb. 6.4 . compared with ver. 9. Heb. 10.39 . &c. The Ground or Reason of this , is

Sorrow is a Gulf , as the Apostle sheweth , 2 Cor. 2.7 . and swallowes up for want of Comfort , as it did Cain , Esau , Judas , &c. whose sorrows , not being asswaged with some hope , disposed them to desperation : Yea , the Godly themselves may be swallowed up with too much heavinesse , 1 Sam 1.17 . Exod. 6.9 . as was Hannah , 1 Sam. 1.17 . and the Israelites , Exod. 6.9 . Some Godly men , thinking they could never be humbled low enough for sin , have desired to see their sins in the most ugly shape and colour , Dr. Sibbs Souls Conflict . p. 472 and God hath therein heard them ; but to their cost ( saith a Reverend Divine ) .

Use 1 Such then , as are deficient , and wanting , in this part of their Ministerial Office , deserve Reproof ; and are worthily reproved , in the Prophets , Jer. 23.1 , 2 Exek. 34.2 , 4. and by the Prophets : As Jer. 23.1 , 2. Ezek. 34.2 , 4. Indeed the Minister must break , but he must bind again ; wound , but he must heal again ; cast down , but he must raise up again : They may not alwaies be renting and tearing the hearts of their People , with terrours and threatnings ; nor take pleasure and delight in Cutting and launcing , in wounding and afflicting of the poor Conscience , but reveal withal those mercies which belong unto the Penitent . Thunder without Rain ( we say ) is a sign of much wind : To be alwaies thundering down of Judgments , and never showre down Mercies , gives too just occasion to them who watch for advantages , that the Ministry is evill spoken of , and traduced for a Legall and windy Ministry .

What would we think of such a Chirurgion , that doth onely cut and launce men's soars , and never bind them up ? that onely applyeth Corrosives , but no Lenitives ? Would we not think him to be rather a Butcher than a Chirurgion ? The like may we think of that Minister , that doth onely beat down men with the Terrours of the Law ; and being cast down thereby , laboureth not to raise them up again , and revive them , with the Comforts of the Gospell . Surely such may be esteemed Hangmen and Executioners , rather than Ministers .

We are Spirituall Persons ; so called , in a different and singular respect from other men ; as appears , 1 Cor. 14.37 . ( where the Prophet and Spirituall man is made all one , 1 Cor. 14.37 i ) but if we be wanting in this duty of refreshing and reviving the sad and dejected Spirits of our Hearers , Where is that Spirit we have our denomination from ? The Spirit is the Comforter ; but when we say nothing , to the comfort of those that are distressed in Conscience , we may well ask ( as Elisha did , when he struck the Waters of Jordan with Elijah's Cloak , ) where is the Spirit of God ? Where is the Comforter ? who , in all that proceeding with the World , in reproving and convincing it of Sin , ( men●ioned , Joh. 16.8 , 9 , 10 , 11. ) yet never devests the nature of a Comforter : In that capacity he is sent , Joh. 16 . 8-12 . and in that he comes and works .

The Times indeed are such , and the Age so prophane and loose ; Act. 4.36 . that most Congregations stand in more need of a Boanerges than a Barnabas ; the Spirit of James and John , the Sons of Thunder , is fitter for them than the Sons of Consolation . The Fat , of the strong amongst God's Sheep , are to be fed with Judgment , Ezek. 34.16 . Notwithstanding , Ezek. 34.16 . there are those ( albeit they are the least part of those ) that hear us , that mourn in Zion , and tremble at the Word , and are indeed cast down under a sight and sense of their Sins and Failings ; and to these few , that are of a broken and tender heart , we are bound to have most respect , in our Ministry . Say there be but one , or two , in a Congregation , that stand in need of Comfort ; yet , it is better , that all the rest should go away without that Portion which belongs unto them , than that those one or two , who are of a dejected Spirit , should go away without theirs . The first and chiefest Charge that Christ gave to Peter , concerned his Lambs ( the weakest and tenderest of the Flock ) ; If thou lovest me , feed my Lambs , Joh. 21.15 John 21.15 .

But , for as much as our Congregations are mixt of good and bad , care must be taken , and had , by us that are Ministers of the Gospel , in our Ministerial Office , that we neither Preach the Law without the Gospel , nor the Gospel without the Law ; both must be preached , and that in the right order : To preach the Law alone by it self , is to pervert the use of it ; neither have we any Power or Commission so to do : ( for Power is given us for the Edification , not Destruction of the Hearer ) . It was published as an Appendant to the Gospel , and so it must be preached ; It was published in the Hand of a Mediator , and in the Hand of a Mediator it must be taught and delivered , that thereby no man might be exasperated , but put in mind of the Sanctuary , whereunto they must fly : And , as it is a Rule in Physick , still to maintain Nature ; Insomuch , that when that shall be in danger to be destroyed , the wise Physitian leaves giving of purging Physick , and gives Cordials : So should God's Ministers , the Physitians of Souls deal with their Patients ; Albeit with the purging Physick of the Law , they bring the spirits of men very low , yet they must with great care uphold and maintain the spirits , so as that they do not fayl , or be extinguisht , but , with the Comforts of the Gospel be upheld , and revived .

That passage which we have Acts 8. may be made good use of by us : Simon Magus having offered to buy the gifts of the Holy Ghost with money , Act. 8.20 , 21. gave just occasion to Peter to denounce that heavy Sentence against him ; Thy money perish with thee , thou hast neither part nor lot in this matter , for thy heart is not right in the sight of God , verse 20.21 . Yet he affoards him a little Comfort to uphold Nature ( as it were ) , but very warily administered ; Verse 22. Yet , go and pray ; perhaps , ( or it may be ) the thoughts of thy heart may be forgiven thee , verse 22. With good words , we ought to stay the hearts of the most desperate , and endeavour to wan the frowardest ( if it be possible ) ; Job 13.4 . If we do not thus , we shall prove our selves to be Physitians of no value , Job 13.4 . Use 2

Wherefore , let us that are Ministers apply our selves to this Comforting part of our Office : Isa. 50.4 . It should be a great part of our study to be able to speak a word in season to those that are weary ; we should study Arguments of Comfort , and be ready to administer them , as need shall require .

And let us remember , that as God himself will not alwayes be Chiding , Psal. 103.9 . neither keepeth He his anger for ever ( as the Psalmist speaketh , Psal. 103.9 . ) : No more must the Minister of God be alwayes reproving , but must do as those , who give their Children wormwood , or some bitter potion ; they sweeten the brim of the Cup with Honey , or mix their Aloes with Milk , and then give Sugar to sweeten their mouths again . There shall not come from me ( saith God ) a double tribulation : Psal. 69.24 , 26 , 27. Take we heed that there comes not so from us , If we add affliction these whom God hath wounded , we give them Gall for Meat , and Vinegar to quench their thirst . Let us reveal those merices which the Word affoards , and offers even to the worst : mild Lenitives may be as profitable to some , as biting Corrosives ; However , let us with David sing both of Mercy and of Judgment , Psal. 101.1 . The heart of man is broken as a flint , with hard and soft together ; Psal. 101.1 A Hammer and a Pillow doth it ; a Prison , and a Pardon ; a Curse , and a Saviour , is the onely way to reclaim and bring home an Offender .

Vse 3 A word or two by way of Direction , I have for you ( before I part with this Poynt ) ; For if the Dressers Office be to Dung as well as Digg , then if you want Comfort , or are dejected in Spirit by reason of your sins , you may be directed from hence what to do , and whom to make use of , in that your perplexed condition : God's People should make use of God's Ministers , not onely in Publique , but in private also , and have their advice and counsel for resolving doubts of conscience , ( if need so require ) God himself hath directed us unto this course : Ask now the Priests ( saith the Lord of Hoasts , Hag. 2.11 . ) And Mal. 2.7 . The Priests lips should preserve Knowledge , Hag. 2.11 . Mal. 2.7 . and they ( that is the People ) should seek the Law at his mouth : God hath furnished His Servants the Ministers with gifts and abilities ( to this purpose , Isa. 50.4 . ) And they have received a special Commission from God , and promise likewise , Isa. 50.4 . that they shall yield comfort to his People in such a Case , 2 Cor. 5.19 . John 20.23 . Nor may we think that the word of any private man shall be so efficacious for setling the conscience in solid Peace , 2 Cor. 5.19 . Joh. 20.23 as the word of a Faithful Minister shall be . David could not have so much Comfort from the mouth of all his Courtiers about him , as he had from the mouth of Nathan , telling him that his sin was forgiven him .

And this course have the godly still taken : So Josiah being in a perplexity upon the finding of the Book of the Law , considering that it had bin so grosly transgressed , sends for advice to Huldah the Prophetess , 2 King . 22. Hezekiah sendeth to Isaiah in the time of his trouble , 2 King . 22.14 . 2 King . 19.2 . 1 Sam. 23.9 . Math. 3.6 . Act , 2.37 . 2 King . 19. David to Abiathar , 1 Sam. 23.9 . John Baptist's Hearers unto him , Math. 3.6 . And those , who were much perplexed upon the hearing of Peter's Sermon , come to him and the rest of the Apostles for direction and satisfaction ; saying , Men and Brethren , what shall we do ? Acts 2.37 . This ( you have heard ) is a special part of their Office , to Dung as well as Digg ; nor will those that are Faithfull be wanting in it , in due time and order . And thus much of what the Dresser promised should be done on his part , if the Tree might one year more be spared ; It follows , that we take notice of what is expected should be performed on the part of the Figg-Tree .

And if it bear fruit , Text. Verse 9. well ; and if not , then after that thou shalt cut it down .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & si quidem fecerit fructum . It is , Oratio defectiva , saith Euthymius , a speech somewhat imperfect , for [ Well ] is not in the Original . [ And if it bear Fruit ] what then ? why then ( it is to be conceived ) all will be well .

I adore , saith Tertullian , the fulnesse of the Scriptures , speaking of their perfection ; Tertul. advers. Hermog. c. 22. and , in another sense , we may say that the deficiences , and seeming vacuities in Scripture are to be adored , and kissed ( as Constantine kissed the empty holes where Paphnutius's eyes were pulled out ) : for , the omission of something is many times more significant then the supply ( if the Speech had bin filled up ) would have bin ; As where the room left for words is anticipated by passion , and filled up with sighs and groans : Such an imperfect Speech was that , which Moses used to God in the behalf of Israel , Yet now , if thou wilt forgive their sin , Exod. 32.32 . and if not , &c. Exod. 32.32 . Such Speeches are often used in Scripture through passion of mind , which cause h the tongue like a cracked Pipe or broken Bell , to give a harsh and uncertain sound , as did the Dresser in my Text ; Who seems to faulter in the midst of a Period ; but , the more imperfect his Speech is , the more perfectly it expresseth his Passion and Affection to the Figg-Tree ; he layd the condition of it to his heart , and was exceedingly filled with grief and sorrow , in the behalf of it , which swallowed up words : And that affoardeth us this Observation ,

A Faithful Minister cannot but be deeply affected with grief , Doct. in the behalf of such as remain unfruitful under his Ministerial labours .

Thus Isaiah having exhorted Moab to yield obedience to God , and submit to the Government of Christ , ( Isa. 16.3 . ) refusing through the pride of her heart to do it , Isal. 16.3 . the Prophet bitterly bewayls her condition , vers. 9.11 . The like he doth for other Countryes , to whom he Prophesied , Vers. 9.11 . but especially for Jerusalem , Look away from me , saith he , I will weep bitterly ; labour not to comfort me , because of the spoyling of the Daughter of my People , Isa. 22.4 . As if he should have said , Isa. 22.4 . extremity of sorrow beseems not the face of Prophet ; yet I am full ▪ and must weep , and take up a bitter lamentation for Jerusalem's distresse ; Therefore look not upon me , whilst I give my sorrow vent at my eyes . And thus was Jeremiah affected with the Churches miseries , as appears , Jer. 4.19 , & 9 , 1. St. Paul had great grief for the rejection of the Jews , Rom. 9.2 . His pains and sorrows were like the pains of a Woman in travail ( for so much the word expresseth ) : It was a sharp and dangerous sorrow , Jer. 4.19 , & 9 , 1. Rom. 9.2 . as coming from the heart , and being in the heart ; and lastly , it was not for a brunt , as the pains in travail , but continual , and without intermission . And such was the affection which our blessed Saviour bore towards Jerusalem , Luke 19.41 . when He beheld it , Luke 19.41 . and considered the miseries that were likely very shortly to fall upon it , He breaks out into a Passion ; First , shedding tears , for when He beheld , He wept over it ; then speaking sobbs , If thou hadst known , there is one sobb , and there he pawseth ; Even thou — there is another , At least in this thy Day — there he stops again ; The things that belong to thy Peace — again a stop . At last , another sobb comes out , But now they are hidden from thy eyes . If words be nothing else but the expression of our thoughts , then , of necessity , those must needs be the best words , which come nearest to the true expression of the heart . As that Picture is esteemed best , which cometh nearest to the life of that it represents , and not that which looketh with the smoothest countenance ; So these broken Sentences , used by our Saviour , expresse to the very life that great sorrow , whith he had for Jerusalem's misery , which would certainly befall it for contempt of the Gospel .

A Faithful Pastor doth love his People , Reas. therefore cannot but grieve ; for grief ariseth from the hurt , or danger of what we love ; If we love not , we grieve not ; but the more we love , the more we grieve . David loved Absolom exceedingly , and so grieved for him exceedingly . Other Reasons I might render , but mind not to insist upon this point : yet a word or two of Use , before I dismisse it .

Use 1 Let such as are faithful put on the like affection ; every good Christian should be grieved for the afflictions and miseries of their Brethren , much more should God's Ministers : All the measures of God's Sanctuary were double to the common . As the measure of our knowledge is ( at least ought to be ) greater , then that of others ; so should the measure of our grief and sorrow for the distresses of God's Church exceed the grief of others . Had we that zeal for God's glory , that love and affection towards our People , which we ought to have , it would out ; it could not be otherwise : How can I endure to see the evil that shall come unto my People ( sayd Esther ) , Esth. 8.6 . or how can I endure to see the destruction of my kindred ? How can we endure to see that Tree which we have spent so much pains about , to be hewen down for Fewel ? That Flock , that People , which we have so often studyed for , prayed for , sweatt for , preached unto ; &c. to be rent and torn in pieces by Devils ? Hagar could not endure to see the Death of her Child ; Gen. 21.16 . can we endure to see the Death of ours without tears ? Oh where ( then ) is that tender-heartednesse that should be in us ?

Use 2 And let me leave one word of Exhortation with you that are committed to our charge ; make no longer sad the hearts and spirits of your Dressers . Heb. 13.17 . Obey them that have the Rule over you , and submitt your selves ; for they watch for your souls , as they that must give an account , that they may do it with joy , and not with grief , for that is unprofitable for you . Your Fruitfulnesse and Obedience doth make us to laugh with Sarah . Gen. 21.6 . For none with more comfort shall present themselves before the face of their Judge , then that Minister that can say , Here am I , and the Children that thou hast given me , Isa. 8.18 . But on the other side , Isa. 8.18 . when we behold our People to cast off the Regiment of Christ , to be led by the Devil and their own Lusts , to despise the means of Grace affoarded , &c. this must needs make us sigh and weep , in regard of inevitable ruine and destruction that doth attend you : And in sadding our Spirits thus by your willful disobedience , you greatly wrong your selves : The lesse comfortable you are unto us , the lesse profit you will get by our Ministery . It is unprofitable for you , that we are grieved ( saith the Apostle ) : we cannot discharge our Ministery so comfortably as we ought ; Grief ( you know ) hinders much , if it overthrows not the work ; we cannot study well , pray well , preach well , with grieved Spirits ; wherefore , grieve us not , seeing it makes not for your profit . But we hasten to Particulars .

If it bear fruit , well : And if not , Text. then after that shalt cut it down ] .

This that concerns the Figg-Tree to be performed on its part , is layd down Hypothetically , and not so Positively as was that which the Dresser undertook for himself : I shall digg about it and dung it ( said he ) : but in regard of the successe of his pains bestowed on the Figg-Tree , that was more contingent , and he speaks of it in a doubtful manner . If it bear fruit , well ; if not , &c.

There are two parts or branches of this Hypothetical Assertion ; First , Affirmative . If it bear fruit , well : Secondly , Negative . If not , then after that thou shalt cut it down .

In the Affirmative part , we have first a Supposition expressed . It if bear fruit , for that may be supposed , and it is very probable that it will ; Secondly , A Position or Determination of the businesse ; implyed , [ Well ] .

In the Negative , we have an Addubitation or jealous suspition of it , If not : He feared the worst ; Secondly . A Resolution to give way to the stroke of Justice , Then after that thou shalt cut it down .

If it bear fruit , well ] .

[ If ] is commonly spoken of things questionable , yet not alwayes ; For sometimes it is sayd of things impossible , as , Gal. 4.8 . If an Angel from Heaven , &c. Sometimes things indubitable and certain are propounded and expressed with an If , Gal. 4.8 . as , 1 John 2.1 . If any man sin , without doubt , all do : Sometimes , of things improbable , 1 Joh. 2.1 . if not impossible , as , Math. 16.26 . If he shall gain the whole World , Math. 16.26 . a thing very unlikely : But here it is spoken Doubtfully , yet supposing a Possibility .

If it bear fruit , well .

Suppositio nihil ponit in esse , He comes with an If , and doth not absolutely conclude it ; yet he hopes the best : It is possible it may be so , and probably it will be so ; after his farther pains taken with it , and God's patience in for bearing it , it may bear fruit . So then ,

Where the Dresser's diligence accompanies the Owner's Patience , Doct. there is hope even of the most barren Figg-Tree .

Such as have lived a long time unprofitably and unfruitfully , are not hopelesse , so long as God is patient , and the Minister diligent in doing of his Duty . Three years this Figg-Tree had stood in the Vineyard , and no shew , nor sign , of Fruit in all that time , yet the fourth year there is some hope , if God would be pleased to let it stand , and the Dresser take pains in Husbanding of it , ( else to what purpose did the Dresser make Intercession for it ) ?

Many of those Jews , who heard Christ preach frequently , and saw the Miracles which he wrought ; yet continued barren all the time , the whole three years of Christs Ministration : yet their case was not desperate , for the fourth year , through God's patience and the Apostles diligence , many of them were converted : upon two Sermons that St. Peter preached many of them that heard the word believed , and the number of them was about five thousand , Acts. 4.4 . Acts 4.4 . It cannot be imagined but that many of these ( if not most ) had heard the powerful Sermons of Christ many times before , which may be gathered by that we read , Luke 19.48 , Luke 19.48 , & 21 , 38. & 21 , 38. All the People , that is , great multitudes , ( in a manner all ) saith the Evangelist , came to the Temple to hear him , and were very attentive .

St. Paul had long lived a Pharisee , before his Calling ; all which time , he was not without the means ; for he had heard St. Stephen disputing against the Libertines and Cyrenians , Act. 6.9 . & 7.58 . Act. 8.1 , 3. Acts 6.9 . and that excellent Sermon which he preached Chap. 7. he was present at , as appears by that we read , ver. 58. and yet he remained still a Pharisee , and a bloody Persecutor of the Church , Act. 8.1 , 3. Yet after this , he was deeply humbled , and converted ; and , of a persecuting Saul , became a preaching Paul , and was so richly loaden with the fruits of Holiness , as that he came not behind the best and fruitfullest Figg-Tree in the Vineyard of the Lord . And that Parable which we have Mat. 20.6 . may make for the Confirmation of the Poynt delivered ; Mat. 20.6 . At the eleventh hour of the day , some were found standing idle in the Market , and were called as well as others at the third , the sixth , and 9th hour .

There is a saying , Nullum Tempus occurrit Regi , Reas. no time excludes the King's Plea : It is true in this Case , Preachers must call at all times ; God calls at any time ; No time can be prescribed against him . The Wind bloweth where it listeth ; Such is the Work of the Spirit , Joh. 3.8 . John 3.8 . Conversion depends wholly upon God's good Will and Pleasure ; Of his own Will he begets us by the Word of Truth , James 1.18 . The Word is the Instrument of our Regeneration , not ( Physicall but Morall , Jam. 1.18 . ) as if the power to regenerate were included in the Word , read , or preached ; as vertue to heal , is in a Medicine ; ( therefore all are not regenerated , that are partakers of the means ) . But it is a Morall Instrument ; for it pleaseth God to use it in this Work , and to joyn the powerful working of his Spirit with it , ( as in the next Poynt shall be more fully declared ) . And it is a good sign that God hath some to call , and bring home to himself , in that place that he giveth or continueth , the means unto , Acts 18.9 , Act. 18.9 , 10. 13. But , that it may appear that the Blessing is from him , he is pleased to take his own time , for making the means effectuall : Should all God's Elect profit by the means so soon as ever they injoy them , the Glory of the Work would either be ascribed to the means , or to some good inclination that is in our selves , and not unto the Lord .

Use 1 From hence , we that are Dressers in God's Vineyard may receive great encouragement to hold on in our Ministerial labours , albeit we see little good wrought in our People for the present ; we digg and dung one year , yea the second year , yea the third ; but those Trees we take pains withal , receive no mending : They thrust away Grace and Mercy offered ( as it were , with both hands ) , will not be reclaimed from their sinful courses ; yet may we not judge their Case desperate , or conceive them to be past hope . Aug. in ●sal. 55. Augustine speaks excellently to this purpose , Noli dicere , Do not say , What , will God ever mend such a man , so wicked , so perver●e ? Noli desperare , Do not despaire ; look to Him to whom thou prayest ; thou seest the greatnesse of the Disease , thou seest not the power of the Physitian ; still let us go on with our work , and follow that diligently . In all labour ( saith Solomon ) there is profit , Pro. 14.23 Prov. 14.23 . It is a Plant that will prosper in any soyle , a Seed that takes in any ground ; for God hath given labour ( and our Labour more especially , ) this Blessing , to encrease and multiply : Our labour in the work of the Ministry shall not be lost ; a Blessing , first , or last , will certainly attend it .

This , the Sons of that Husbandman found true , who being told by their Father , lying on his death-bed , that he had left store of Gold buried under ground in his Vineyard , fell ( after his death ) to digging & delving about the Vines , in hope to find out the Treasure ; and albeit they found not what they looked for , yet by stirring the Earth about the Roots of the Vines , they gained a great Vintage that year , beyond expectation : Thus it falls out in the labours and travels of our Calling . Albeit ( alwaies ) we meet not with that profit which we expect ; yet , by our constant pains and diligence , we shall so manure the hearts of some of our hearers , as that in the end we shall find a fruitful Crop to our endlesse comfort , both in the Salvation of their and our own Souls . 1 Tim. 4.16 . In so doing , thou shalt both save thy self and them that hear thee , 1 Tim. 4.16 .

Wherefore , Harken we to the Counsel that Solomon gives , In the Morning sow thy Seed , Eccl. 11.6 . and in the Evening with-hold not thy hand : for thou knowest not whether shall prosper , either this or that , or whether both shall be alike good , Eccles. 11.6 . Preach we in our young Age , preach in old ; we know not in what Age of our life we shall do most good , nor which is the Sermon that God will make most profitable to them that hear us . Put we on the Resolution of Chrysostome : Chry● in Joh. 3. Albeit I am not ignorant ( saith he ) that I speak in vain ; yet I will not give over , for in so doing , I shall be excused before God ; albeit no body will hear me . Instruct the worst still with meeknesse , proving if at any time God will give them Repentance . Let us do our duty , and then say as Joab , 2 Sam. 10.12 . 2 Sam. 10.12 . The Lord do what seemeth him good .

Use 2 Nor let any Private Christian despaire of any other , in regard of their Non-proficiency ; living a long time under very profitable and powerful means ; so long as God is pleased to spare , and continue the means , so long there is hope : It was not at the first hour , nor the third , nor sixth , nor ninth hour of the day , Mat. 20. that all were called ; some staied till the eleventh , and yet they received their Penny : It was not the first crowing of the Cock , no nor the second , that did awaken Peter ; the third crowing of the Cock did it . Questionlesse , many more heard St. Peter , when he preached that powerfull Sermon , Act. 2. Acts 2. than were converted by it ; divers of them ( undoubtedly ) went away for that time unwrought upon , which were upon his second Sermon converted ; for it cannot be thought , that none of those two thousand which were added to the Church , Act. 4.4 . Act. 4.4 . were of the number of those who had heard St. Peter preach the former Sermon , whereat three thousand had been converted . None so wretched , so unprofitable , so sinfull , but , having the means continued unto them , may be eff●ctually wrought upon , so as to become fruitful in the end . Behold this Figg-Tree , that this Dresser had some hopes of ; It was a barren Figg-Tree , A sentenced Figg-Tree , a Figg-Tree already doomed to the fire ; yet upon the sparing of it , and farther pains taken with it , there is some hope , that it will become fruitfull , and then all will be well . Wherefore , passe not a finall sentence upon any , in respect of their present condition ; for albeit we may say that the estate of such a one as hath lived long under the powerfull means of Grace barrenly and unprofitably , is very dangerous for the present ; yet no man can certainly conclude , or peremptorily say , as the Prophet did unto Amaziah , 2 Chron. 25.6 . I know that God hath determined to destroy thee , because thou hast not hearkned to my Counsel , 2 Chron. 25.6 .

We read of the over-officious Friends of Scotus ( that great Schoolman ) who coming to visit him , Cambd. B●it . in Northumberland . and finding him fallen into an Apoplexy , buried him before he was dead : And we blame those who make such haste of burying their Friends , that they suffer them not to be throughly cold , before they put them in the Grave : Deal not you so cruelly with your Friends , Children , &c. Count not them Reprobates , nor Cast-awaies , in whom you perceive no life of Grace at present ; Although the leaves and boughes seem dead , yet there may be life in the Root albeit thou discernest it not . There are many that profess great skill in spiritual Palmestry , and upon very small experience , they can see the Life-line in the hands of mens Souls , and tell you strait , whether they be Elect or Reprobate ; but they ( for all their professed Skill ) may mistake the hands of Esau for the hands of Jacob. Let it be your care to see , that those you wish well unto , attend unto the means , whilst God affoards them . Cornelius gathered his whole Houshold together , with his Kinsmen , and special Friends , whom he wished well unto , that they might hear Peter preach , Act. 10.24 . Acts 10.24 . So , bring thy Friends , Children , Servants , ( and them , whose good and welfare thou wishest and desirest , ) to be digged about , and dunged , by the Dressers of God's Vineyard , and hope the best ; Take it for a good Omen , for a good Sign , if they be tractable this way , and do still attend to the Word , albeit as yet they have no good wrought in them thereby . Thus John the Baptist , when he saw the Pharisees and Sadduces come to his Ministry , although he knew them to be a Generation of Vipers , yet he notes this for a good Sign in them , A Sign that some body had warned them , and that they were willing , Ma● 3.7 . to fly from the wrath to come , Math. 3.7 .

Use 3 But yet , let not any presume ( upon the Doctrine delivered ) to continue still barren , under the means of Grace , upon hopes , that hereafter they may become fruitful Christians ; for there is an If in it , and it is very Questionable , whether it will ever be : It is a well-grounded Observation of a grave and judicious Divine , that the Lord hath been wont , Hilders . on Joh. 4. ver. 41. Lect. 70. when he hath given the means of Grace unto a People , to make them effectual to those he means to save , within a very short time after they first enjoyed them ; and he instanceth in Cornelius , and those that were assembled with him to hear Peter : Even whilst he was preaching unto them , the Holy Ghost fell upon them , Act , 10.44 . And in the Philippians , Act. 10.44 who , from the first day that St. Paul preached the Gospell amongst them , received it , and joyned together in fellowship with the Saints , Phil. 1.5 . The like in the Galathians , Phil. 1.5 . Gal. 4.13 , 14 , 15. amongst whom his Ministry was successefull , upon his first coming unto them , Gal. 4.13 , 14 , 15. And amongst the Thessalonians , his very entrance unto them was not in vain , but God so blessed his labours , that they proved very powerfull to their Conversion , 1 Thes. 1.9 . & 2.1 . 1 Thes. 1.9 . & 2.1 . The Word , preached in any place , doth usually work best at first : And such Ministers as God hath made most fruitfull in their Ministry , have found it experimentally true , that God hath converted more to himself , by their labours , upon their first coming amongst a People , than afterwards ; and that their labours afterwards have served , rather to confirm and build up , than to convert and turn to God .

Secondly , It would be remembred , that to whom God hath given the means of Grace , and they long enjoyed them , but are never the better for them ( but the worse rather ) , albeit others have got much good , and profited thereby ; To such it is a fearful Sign of Induration , and future Destruction , as these Texts evidence , Prov. 1.24 , 28. 1 Sam. 3.16 . 1 Chron. 25.6 . Jer. 6.28 , 30. Ezek. 24.13 . Mat. 11.25 . Mark 11.13 , 14. Joh. 8.47 . 2 Cor. 4.4 . & 13.5 .

Yet , thirdly , None may conclude from hence , that all such are Reprobates , and shall certainly perish , that have long enjoyed the means without profit : For albeit it may be said of such men , their estate is very dangerous for the present , and that if they dy in that estate , they carry with them to their Grave as fearfull a mark and note of Reprobation , as any we can find in the whole Book of God ( saith my former Author ) ; yet , Mr. Hilder . while the Gospel is preached , and the means continued still , there is some hope that some good may be wrought in them at the last .

Wherefore , If any of you have lived long under the means , and yet got no good thereby , despaire not of your selves ( and yet presume not ) . Attend still upon the means , repaire to God's House , hear the Word , ( for if that convert thee not , What hope canst thou have , that any thing else will ? ) Do as those poor impotent Persons did , John 5.3 . Joh. 5.3 . come to the Pool , and there lay waiting for the moving of the Waters , ( although it be 38 years , yea longer ; ) use the means , and wait the good hour , never was any so unfrui●full and unprofitable , but if he would submit himself to the Dresser's Husbandry , call upon God for mercy , and hold out in his endeavours ; God hath heard him in the end , and so at last all hath proved well , as followeth to be she wed you in the behalf of this Figg-Tree :

Well ]

Albeit the words have a suppositive Form , yet they carry withall a Positive Force : If it bear Fruit , after thy Patience in bearing , and my pains in digging and dunging , What then ? Why , then all shall be well . Therefore our Translators add that word ( albeit it be not in the Originall ) , not with any Jesuiticall or Rhemisticall intention to darken or corrupt the Text , but to enlighten it ; [ Well ] being put in , like an Artificiall Tooth in the Mandible , to help the sound , which would not be so well without it ; It maketh up the flaw or crack which ( as before was shewed ) is in the Sentence , and must ncessarily be implyed had it not been expressed : So then , this may be inferred ,

All will be well if we bear fruit , Doct. though it be late first ; Fruitfulnesse at last , will make amends for all .

Before this , all is naught , stark naught , betwixt God and Us ; but if , after God's long Patience , and the Dresser's diligence , we become fruitfull , and obedient ; It will be well on all sides .

We read 2 Chron. 12.2 , 2 Chron. 12.2 , 3. 3. of a great Army that came up against Jerusalem , because they had transgressed against the Lord , and despised his Messengers ; the Prophet Shemaiah tells the Princes of Israel and Judah , that God would deliver them into the hands of their Enemies , because they had forsaken Him ; Hereupon , the Princes of Israel , with their King , humbled themselvs before the Lord , and confessed his righteousnesse ; thereupon God was pacified , his wrath was turned away ; and then in Judah all things went well , ( saith the Text , verse 12. ) . Verse 12. Frequently doth God call upon his People to be obedient , and to return unto their Duty upon this very ground , Deut. 12.25 , 26. Jer. 7.23 , & 22 , 15 , 16 , & 38 , 20. Jer. 42.6 . that it might be well with them , Deut. 12 , 25 , 26. Jer. 7.23 , & 22.15 , 16 , & . 38 , 20. And this hath the testimony , even of the most rebellious , as we find , Jer. 42.6 . We will do what God requires , that it may be well with us .

And needs it must be so , because , Reas. however the beginning was naught , and proceeding worse ; yet the end is good , and all is well , that ends well .

There are many good Ends that meet in that one Center : The Ultimate End that God aimes at in all his Actions , is the glory of his Name . Thus he Elected us from before the Foundation of the World , to the praise of his Glory , Ephes. 1.5 , 6 , 12. Prov. 16.4 . Isa. 43.7 . 1 Co , 6.20 . Rom. 11.30 . Ephes. 1.5 , 6 , 12. He Created us to the same End , Prov. 16.4 . Isa. 43.7 . and Redeemed us for that purpose , 1 Cor. 6.20 . He preserves and feeds us , that his Glory may be set forth by us , &c. Rom. 11.30 . Now by our conversion , and turning unto him ; by our bringing forth fruit , beseeming Repentance , great glory redounds unto his name , John 15.8 . Herein is my Father glorifyed , Joh , 15.8 . 1 Tim. 1.13 , 16. his mercy is magnified , 1 Tim. 1.13 , 16. Power seen ; Truth , Wisdome , Patience , Goodnesse , all , exalted in the raysing up Children to Abraham of stones , in healing old soares , raysing up the Dead to life , &c. All is well ( then ) in respect of the Owner , he hath his End .

Secondly , In respect of the Dresser of the Vineyard , all will be well . Christ is the chief and principal Dresser , and he now sees the travail of his Soul , the effect of his Sufferings , Isa. 43.11 . the fruit of his Blood which was shed to purge us , to be a peculiar People unto himself , zealous of good Works . Tit. 1.14 . When he sees a Soul begotten to him , a Branch engrafted in him , he rests aboundantly satisfied , and contented therewith , Isa. 53.11 . He counts his Blood well bestowed ; And that blood which before spake Vengeance , now no more speaks such things against any such Soul , but mercy .

In reference to the Vnder-Dressers God's Ministers , all will be well ; Their pains in Digging , Dunging , Pruning , Preaching , Praying , Sweating ; is well recompenced . Our Labour indeed is a soare sweating labour ( as hath bin before shewed ) , when nothing but Sweat comes of our Labour : But when a Tree that is ready to dye , recovers it self upon the travail and pains of the Dresser ; this makes for his credit and honour , and puts ( as it were ) a new life into him , and it will enable him to make a comfortable account to the Lord of the Vineyard , when he shall be called thereunto , of that wherewith he was betrusted . And that is well for him , Dan. 12.3 . Dan. 12.9 .

Thirdly , Whereas before , the Ground was cumbered with a barren Tree ( as before you heard ) , and other Trees hindered by it , &c. Now in bearing and bringing forth of Fruit , the Vineyard is credited , the Soyl much inriched , other Trees graced and revived . Great joy was in the Church upon Paul's Conversion and Preaching of the Gospel , which before he had persecuted , Acts 9.31 . and so for the Gentiles calling , Acts 9.31 , & 11.18 , & 15.3 . Acts 11.18 , & 15.3 .

Lastly , It will be well for the Tree it self . Now upon it's fructifying , it is out of danger of felling and fyring ; The Pruning hook , may come to some of the Branches of it , to make it more fruitful ; Joh. 15.2 . but the Axe shall never be layd to the Root : no Beast shall browze it , Canker eat into it , Danger come nigh it ; It is under the Eye , and care of the Lord of the Vineyard ; And that is well for him also . Thus you see , how the Ends of all these lines meet in this one Center , Well . All must needs be well , that ends so well .

Let me now apply my self to you , who hitherto have lived an unfruitful and unprofitable life ; Vse 1 Can you have a greater encouragement to well-doing then this , that notwithstanding your manifold provocations yet God is reconcileable , and albeit heavy Judgments have bin denounced against you ; yet , if now , you will amend your wicked lives , you may do well . Nothing ( Beloved ) keeps a poor sinner off from turning to God more then false fears : and nothing brings on more comfortably , then hope of mercy : false hope ( indeed ) bears it self up on false grounds , and doth no other then add to hardness and impenitency . But true Hope melts , and turns the hardest heart into softnesse . Take away Hope , and take away all endeavour ; Nay , take away all Desire too , ( as one truly saith ) which is more ; For what is out of a mans hope , he desires not , or very rarely . It is possible for him to waste and pine away in empty Velleities , and imaginary wishes ; but , Who will ever put forth his abilities or addresse his endeavovrs towards an impossible good ? Many an old man may be heard to wish himself young again , yet , I think , never was any old man so besotted as to endeavour it . There is great difference betwixt vanishing wishes , and serious desires ; True desires are active and industrious , and such addresse themselves to the prosecution of that onely , which they apprehend as feizable and probable : Now there is hope concerning this thing , that upon our Fruitfulnesse , all will be well . Ezra . 10.2 The Valley of Achor was given for a door of Hope to Israel , Hos. 2.15 . God hath given assurance to us , both in his Word , Hos. 2.15 . and by his Works , that all shall be well upon our Repentance and Amendment , Ezek. 18.22 , 22. Ezek. 18.21 , 22. And this unto us is a Door of hope , as the Valley of Achor ; and the possession of these borders of the Land of Canaan , which God gave to Israel , was a Door of Hope , and Pledge to them , that they should enjoy the whole Land of promise : wherefore ,

As the Angel of Heaven came to Hagar , Gen. 21.17 so this Doctrine comes to thee , and wills thee not to fear , but to open thine eyes , and see saving relief near at hand , if now at last thou wilt reform thy life .

But I am a dry , and dead Tree ; yea , twice dead , Object . ( albeit not yet plucked up by the Root ) ? and is there any hope that such a Tree should live , or ever be recovered ?

Let not the Eunuch say , I am a dry Tree , saith God , Resp. Isa. 56.3 , 4 , 5. Enlightned Isa. 56.3 , 4. Let none say that is sensible of his own defects and unworthinesse , Behold , I am not meet to receive grace from God : For thus saith the Lord to such Eunuchs , to such self dejected Souls , who yet desire to be approved of Me , in doing what I require of them in simplicity and sincerity of heart ; Even to them will I give in my House , and within my Walls , a place and a name better than of Sons and Daughters ; that is , I will honour them in my Vineyard , the Church ; take away their reproach , and supply them with those blessings , the want whereof they so much bewayl ; and I will be gratious to them , above their desire and expectation . And hath not God made good his promise , in all Ages to others ? why then shouldst thou be out of Hope ?

What People more barren , and further gone ( in all likelyhood ) then the men of Ephraim , who willingly followed the Commandement of Jeroboam ? Their Idolatrous and Wicked Governours were not so forward in Commanding , Hos. 5.11 . as Ephraim was in Obeying . And when God shewed them their sicknesse , and willed them to come to him that he might cure them ; then Ephraim went to Ashur , Verse 13. Hos. 6.2 . Ezek. 16.51 . Tantum peccavit ut ei Sodoma comparata justa videatur . Aug. Cont. Faust . Manich. Haer. Lib. 22. c. 61. Math. 23.37 . 2 Chron. 33.6 . Ver. 12.13 and sent unto Jareb , the King of Assyria ; yet if there be a Come and let us return , then after two dayes they shall be revived , and the third day they shall live , Hos. 6.2 . Or what City so far gore as Jerusalem ? She justified Sodome and Samaria , Ezek. 16.51 . and sinned so much , that Sodome , compared with Her , might seem righteous ( saith Augustine ) ; yet if She would return , all should be Well : God would then gather Her under the wings of mercy and protection , as the Hen gathereth her Chickens , Math. 23.37 .

What man so far gone as Manasses ? did not he build Altars to strange gods , sacrifice his sons to Moloch ; give himself to witchcraft and sorcery , and cause the Streets of Jerusalem to run with innocent blood ? yet , upon his Repentance , all was well ; for when , in his tribulation , he prayed , and humbled himself greatly , the Lord heard him , and was entreated , and then he knew that the Lord he was God , 2 Chron. 33.12 , 13.

A man could hardly run a more wicked race then the Thief upon the Crosse ; he maintained his wantonnesse and ryot by Robbery and Murther ; yet , coming to our blessed Saviour by Faith , Luke 23.48 . repenting of his former wicked Life , he received not only Pardon , but a grant of Paradise , Luke 23.43 .

What a large room had the Devil taken up in Marie's heart ? and how good entertainment ( think you ) found he , when he and six other unclean Spirits ( as Inmates which he takes with him ) there dwell , Luke 8.2 . Mat 16.9 . and lodge together ? Yet she coming unto Christ , with shame and true sorrow ( which she manifested by aboundance of tears ) , seeking for mercy , she hath mercy shewed her , her sins forgiven her . and all seven Devils together ejected , and cast out of her , Mark 16.6 . Luke 8.2 .

What shall we need to say more ? Hear once for all , Ez. 18.17 . O homo qui illam attendes peccatorum multitudinem , cur non attendes Omnipotentiam Coelestis Medici , & c ? Aug. de Temp. Ser. 58. Si impius es , cogita Publicanum ; si immundus , attende Meretricem ; Si Homicida , prospice Latronem , &c. Chrys. Hom. 2. in Psal. 50. Jer. 31.18 , 19 , 20. &c. Mich. 7.19 Psal. 103.12 , & 32 , 1 , 2. Hos 14.4 . Act● 9.1 , 3. Acts 9.15 . 2 Cor. 12.4 , 7. Luke 15.22 . &c. Peccanti filio dat Osculanon Flagella . Chrysol . Ser. 3. what God saith to this purpose ; Though a man have defiled his Neighbour's wife , oppressed , taken by violence , lift up his eyes to Idols , given to usury , &c. yet if that man return from his wickednesse all shall be well , for he shall save his own Soul alive , Ezek. 18.17 . Let me say then to thee with Austin , O man that considerest the multitude of thy sins ; why considerest thou not the Omnipotency of the Heavenly Physitian ? seeing that God will because He is good , and can because He is Omnipotent . He shuts the Gate of God's love against himself , who believes that either God cannot , or will not have mercy on him . If thou beest wicked , think on the Publican , saith Chrysostome ; if unclean , consider the Harlot ; if a Man-slayer , look on the Thief ; Hast thou sinned ? Repent . Hast thou sinned a thousandtimes ? Repent a thousand times , hold up , and despaire not ; all shall be well : Never shall Heaven Gates be kept shut , when any true Penitent knocks at them with the hand of Faith .

Obj. But , God may reserve Anger , upbraid me with my former barrennesse ; Though I may be suffered to stand , yet not be regarded ; If he forgive me , yet ( it may be ) he will not forget me .

Resp. Nay , all will be well in that respect too : Read Jer. 31 , 18 , 19 , 20 , 33 , 34. Hos. 14.4 . He will not reserve Anger , but so forgive thy sins , as to remember them no more . Nor will he think the worse of thee for what thou hast bin : Was not Paul once a persecutor , a Blasphemer , breathing out nothing but threatnings , delighting in nothing more then in the blood of God's Saints and Children ? yet being converted by a light from Heaven , God takes him near unto himself , appoints him to be a chosen Vessel to bear his Name , takes him up into the third Heavens , fills him with abundance of Revelations , ( testimonies of favour to him above the rest ) : Call to mind what thou rea●st , Luke 15. of the Father's entertaining of his Prodig●ll son , upon his return home : No sooner had he any thoughts of returning , and set foot forward , but the Father runs to meet him , he kisseth and embraceth him , &c. He gives kisses , not stripes ( saith Chrysologus ) ; the force of love sees no faults . He so healeth his Sons wounds , as that he might not leave a scarr , nor a freckle in his face . Remember Mathew the Publican , Peter , Mary Magdalen , with others ; and how they have bin entertained , and you must be enforced to confesse that Christ did never shew so much kindnesse unto any , as to those who have fell fowlest , and bin most notorious Offenders , upon their Repentance . Nor did their former sins disable them from their Callings ; Joh. 3.1 . Dan. 4.39 . Joh. 21.15 . Jonah upon his Repentance shall be restored to his Prophetical function : Nebuchadnezzar to his Kingdome ; Peter to his Apostleship , &c. Thus whatsoever thou doest within the compasse of thy Calling , shall be accepted , as if thou never hadst offended . All will be well .

Tell me now , what resolvest thou to do ? wilt thou passe over what thou hast now heard , as slightly as thou hast passed over other Doctrines , and depart as fruitlesse from this Sermon , as thou hast done from many ? If so , I might tell thee , it will not be well : Or if in case thou resolvest to amend , but art incouraged from what hath now bin delivered , to deferr and put off , because if it be done at last , all will be well . Then you must farther know , that if it be so , that will be all ; It will be but well , your Writt will be returned , though not , Non est inventus , yet Tardè venit , and that will be uncomfortable ; But it is to be feared , that if thou hardenest thy heart , to persist in evil , upon a presumptuous hope of repenting when thou pleasest ( as hath bin before declared ) , thou wilt not find it so well in the end : And it will be one day unto thee a Hell in Hell to remember what God hath offered , and how near thou wert to Heaven , but didst thrust Salvation from thee , even with both hands ( as it were ) . By how much the greater the mercy of God hath bin towards thee , which thou neglectest ; by so much the soarer will vengeance be at the last .

Vse 2 Secondly , If , upon bearing fruit of Repentance and new Obedience , All is well , what ever was before ; It may direct us in our Carriage and behaviour towards Converted-ones , such as have lived long in sin , yet reclaimed in the end . Think not the worse of them , for what they have bin , but judge of them as they are ; Object not to David his Adultery , to Manasses his Idolatry , to Peter his Apostacy , to Mathew his Extortion , to Mary Magdalen her unclean Life ; They have Repented , God hath Forgiven and Forgotten ; All is now well . Say thou no more ; magnifie God for them ; think well , and speak well of them : Thou sinnest in doing otherwise . A new Life , and a new Course , should not be disgraced with rehearsal of a mans old sins , 2 Cor. 2.7 . 2 Cor. 2.6 , 7.

Vse 3 Lastly , It affoardeth singular comfort to every true Penitent , seeing ( whatever hath bin ) now All is well betwixt God and Them , Christ and Them , Angels and Them the Ordinances and Them , the Creatures and Them ; yea , betwixt Them and Themselves : Should the World , Flesh , Devil , accuse ( as accusing they will be ever and anon ) for thy former vitious life , and tell thee how thou hast lived , how thou hast sinned , what thou hast bin ; &c. Answer , It is true , thus it was , but it is now otherwise . Now all is well . Eat thy meat with a chearful heart ; Go on comfortably in thy Calling , for God now accepteth of thy Labour . Eccles. 9.7 I shall conclude this poynt with Remembring you of the Contract made betwixt Jonathan and David , 1 Sam. 20.20 . If the Arrow fall on this side of thee , all is well , &c. So if this Admonition , this threatning be on this side ; 2 Sam. 20 , 20. that thou turnest thy face to it to embrace it , all is well : but if this Arrow , this Admonition be beyond thee , if thou cast it at thy back , in a contempt or forgetfulnesse , thy case is very ill , as in the next place is to be shewed .

And if not , then after that thou shall cut it down ] . Text.

This is the Negative Branch of the Hypothetical Proposition ; And therein we have ; First , An Addubitation or Suspition [ If not ] ; Secondly , A Concession or Resolution . After that thou shalt cut it down .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And if not . ]

The Speech is Doubtful and Suspicious , He hath the Figg-Tree in some jealousie : notwithstanding another years pains with it and about it , yet it might continue as barren as it had bin the three years before ; And yet he will try , what it will do . Hence we gather , That

Barrennesse may be found under the best and powerfullest means . Doct.

Noah preached to the old World full six score years , Gen. 6.3 . all the while the Ark was a preparing , yet with little profit , for they continued disobedient , and are now in Prison for it , eight Souls onely were saved in that Deluge , 1 Pet. 3.20 . 1 Pet. 3 ▪ 19 , 20.

Hear what Moses speaks to Israel , Ye have seen all that the Lord did before your eyes in the Land of Aegypt unto Pharaoh , and unto all his Servants Deut. 29.2 , — 5. and unto all his Land . The great temptations which thine eyes have seen , the signes and those great Miracles ▪ yet the Lord hath not given you an heart to perceive , and eyes to see , and ears to hear unto this Day , Deut. 29.2 , — 5. Hear again what God did for his Jewish Vineyard , He planted it in a very fruitful Hill , He fenced it , and gathered out the stones thereof , and planted it with the choysest Vine , Isa. 5.4 , — 8. He built a Tower in the midst thereof , and also made a Wine presse therein &c. Nothing could be done more for it than was done . And what was the Successe ? When He looked for Grapes , Behold , wild Grapes , Isa. 5.4 ▪ — 8. Rom. 11.2 , 3. Wot you not ( saith the Apostle ) , what the Scripture saith of Elias , how he maketh Intercession to God against Israel ; saying , Lord , they have killed thy Prophets , and Digged down thine Altars ; and I am left alone , and they seek my life also , Rom. 11.2 , 3. Eliah was a famous Prophet , and had in account amongst the Jews , next to Moses , who had such Power with God as that they sayd of him , he could Bridle Heaven with his Tongue ; yet this mighty and powerful Prophet could not with his preaching , prevail with that stubborn and rebellious People ; but ten Tribes would revolt from God ; Jeroboam's Idols were followed ; God's Prophets murthered , His Altars ( in despight of true Religion ) demolished ; and not one open Professor to be seen in his time ; and his own life sought after ; which to preserve and save , 1 King . 19.4 . he is enforced to flye into the Wildernesse , as we read , 1 King . 19.4 . And considering the ill successe he had in the discharge of his Prophetical function , he sits under a Juniper Tree and complaines to God of the People's stubbornnesse and rebellion ; wishing rather to dye , then to live to be so hardly used by such a People .

The Prophet Esay , that incomparable Prophet , ( to whose Elegancies ( saith one ) the rowlings of Demosthenes do no more answer , then the confused noyse of Waters in one age , Revel. 1.4 . to those sweet Voyce of Harps in another , mentioned in the Revelation ) , who was able to make the heart melt in the Body of the most obdurate sinner , with his Oratory ; yet , you may hear him complaining that he had laboured in vain , and spent his strength for nought , Isa. 49.4 . His Report would not be believed , Isa. 49.4 , & 53 , 1. Cap. 53.1 . And his Ministery ( for the most part ) was spent in making the hearts of his People fat against the day of slaughter , Isa. 6.10 . Chap. 6.10 .

Jeremiah found no better fruit of his Labours ; His Hearers refused to receive Instruction ; They hardned their Faces like a Rock , and refused to return , Jer. 5.3 , — 6. Cap. 6.29 . Jer. 5.3 , — 6. His Bellowes were burnt , his Lungs consumed , but the Founder melted in vain , for the wicked were not plucked away , Chap. 6.29 .

Hear once more , what complaint the Prophet Micha makes , Wo is me , Mich. 7.1 . for I am ( saith he ) as when they have gathered the Summer fruits ; as the Grape-gleanings of the Vintage ; there is no Cluster to eat , my Soul desired the first ripe fruit , Mich. 7.1 . as who would say , I can find so small comfort of my Labours , that it is with me , as with one , who after the Vintage is past , seeks for a Cluster of Grapes to eat , but can find none ; So , after all my Preaching , my Soul desireth to find some godly man , which would have bin to me no lesse pleasing , then the first ripe Grape to the Palate ; but there is none to be found .

But , Was it not better with the Ministers of the New Testament , then with those of the Old ? If we examine the matter , Math. 3.5 . we shall find it little or nothing amended ; John the Baptist ( who was indeed greater then any Prophet , and was for Spirit and Power a second Eliah ) , he had a multitude of followers , Jerusalem , and all Judea , and all the Regions round about Jordan followed after him , Math. 3.5 . and yet few or none received his Testimony , John 3.32 . And what Isaiah foretold , Joh. 3.32 . Isa. 53.1 . the Servants of Christ ( who were sent out by him to Preach the Gospel ) found most true ; so that they wese put to the Application of that Exclamation , which the Prophet before them had made ; Lord , Who hath believed our Report , Rom. 10.16 . Rom. 10.16 . for all that God sent , and his Servants preached , and the People heard , yet all obeyed not the Gospel ; Nay , the least part of all , so that it might be questioned Who did ? And yet we need not wonder that the Ministery of Christ's Servants under the Gospel sped no better ; when Christ himself , the chief Doctor of the Church ( who spake as never man spake , ) laments the hard-heartednesse of his Auditory , Joh. 7.46 . Mat. 11.20 Luk. 19.41 , 42. as we find he did ( more then once ) , Math. 11.20 . Luk. 19.42 , 43. He had preached many Sermons unto them , and wrought many Miracles amongst them ; but the most that heard the one , and saw the other , accounted his Preaching no other then Sedition , and his Miracles conjuring : But enough hath been said for the Proof of the Poynt ; Now , let me give you some Reason for it .

First , Means are but means ; So called , for that they hold a middle place between the Causes Efficient and Finall ; serving , the one for the furthering and obtaining of the other : Much indeed is ascribed to the Word , and other means of our Salvation , as Jer. 23.29 . Psal. 19.7 . Rom. 1.16 . 1 Cor. 4.15 . Heb 4.12 . but it may not be imagined , Jer. 23.29 . Psal. 19.7 Rom ▪ 1.16 1 Cor. 4.15 . H●b. 4.12 . that these means have that virtue inherent in them , which proceeds from them , ( as there is in the fire , to warm us ; or in food , to nourish us ; or in a medicinable herb , to heal us ; or in the Seed , to bring forth Fruit. ) The Ministry of the Word is as a Tool , or voluntary Instrument , which God is pleased to use in the work of our Conversion , that can do nothing without the hand that moves it , the Spirit of God going along with it , ( which is an Assistant to it , but not included in it ) Isa. 48.17 . That water of Jealousy which we read of , Isa. 48.17 . Num. 5.14 . Act. 5.15 . & 19.12 . had not that power of it self to distinguish betwixt the chast and unchast Wife ; nor did the Shadow of St. Peter ; nor the Handkerchief from St. Paul's body , differ from other mens shadows , nor from other Linnen of the same kind , but onely in that virtue of healing , which God for a time did give ; so the power of the means to convert and fructify , lyeth not in the excellency of the Teacher , nor in the Word it self ; but in the Spirit of God onely , which worketh by these means : As in sowing Seed , be the Husbandman never so skilful , or laborious , the ground never so rich and fertile ; 1 Cor. 15.38 . Gen. 26.12 2 Cor. 10.4 . 2 King . 2.14 . yet it is God that giveth to every Seed it s own body , 1 Cor. 15.38 . No Cropp can be without his blessing ; It is through God that the weapons of our warfare are mighty , 2 Cor. 10.4 . What can Elijah's Cloak do if the God of Elijah be absent ?

Reas. 2 Secondly , It is not God's good Will and pleasure that the successe should ever be answerable to the means ; for fear that we should ascribe too much to means , and too little to Him ( which we are too too apt to do ) . Hence it is , that he oftentimes makes choyce of weak means , to effect great matters ; as when Gideon went against the Midianites with an Army of two and thirty thousand , Judg. 7.2 . God tells him , that the People were too many for him to give the Midianites into their hands , lest Israel vaunt themselves against him , saying , Mine own hand hath saved me , Judg. 7.2 , Thus , in taking of Jericho , it must be by the blast of Trumpets made of Ratns horn , Josh. 6.3 , Josh. 6.3 , 5. 5. Divers Instances might be brought of this .

And , as he maketh choyce of weak means , so he giveth many times the greatest Blessing to the weakest and unlikeliest means : Twelve baskets full of fragments shall remain , after the feeding of five thousand , with five Loavs and two Fishes , Mat. 14.17 , Mat. 14.17 , 21. Mat. 15.34 , 37 , 38. Josh. 23.8 . 21. And but seven Baskets full shall remain after the feeding of four thousand with seven Leavs and more Fishes , mat. 15.34 , 37 , 38. Where there was lesse Company , and more Food , there is the lesse remainder . Joshua could say to Israel , what Moses could not , Cleave unto the Lord your God , as you have unto this day , Josh. 23.8 . Under Moses Government , that People was a rebellious People , and forsook the Lord that made them , and had done much for them : and yet in Joshua's dayes ( who was farr inferiour in gifts to Moses , ) they were obedient ; so that his Government was blessed above the Government of Moses . Nor do we read , that Christ ever converted so many by his three years Ministry , Act. 2.41 . & 4.4 . as St. Peter did by two Sermons Act. 4.4 . That preaching which is most contemptible in the world , hath been usually found to be most profitable and successefull , 1 Cor. 1.4 . 1 Cor. 1.4 .

There is a Story which is pertinent to the businesse , 1 Sam. 30.11 . David in the pursuit of the Amalekites , 1 Sam. 30.11 . where he had no kind of Intelligence , nor no ground to settle a conjecture upon , which way he must pusue them , ( yet pursue them he must ; ) in the way , he finds a poor young fellow , a famished sick man , one that was derelicted of his Master , and left for dead in the march ; and , by the means and conduct of this Wretch , David recovers the Enemy , recovers the Spoyle , and the Love of his People , and his own honour ; So in the Ministry . And it is God's good pleasure that it should be thus , that He may especially be looked unto , 2 Cor. 4.7 . 2 Cor. 4.7 . So much weaknesse shall appear in the Instruments , as that their strength shall not be thought their own .

Reas. 3 Thirdly , There is utterly a fault amongst our selvs , ( as the Apostle speaks in another Case ) , 1 Cor. 6.7 . Mat. 23.37 . Joh. 5.40 . I would , saith Christ , and you would not , Mat. 23.37 . You will not come unto me that you might believe , Joh. 5.40 . Man's wilfulnesse is a cause of his Unbelief and Barrennesse , under the means ; And this we may affirm ( without any danger of falling into Popery ) : For three things there are , that concur in a Sinner's Coversion ; First , the Word perswading : Secondly , God's Spirit prevailing : Thirdly , the Will of Man consenting . Now , God works not upon us as upon stocks and stones , but as upon reasonable Creatures ; and if we would be saved , we must co-work with God in the work of our Salvation : We must hear , read , confer , resort unto the Church , &c. and do what lyes in us , that the means may become profitable ; For He that made us without our selves , will not save us without our selves . Aug. The Father begets a Child without the Will of the Child , ( for then it was not , and it had none ) ; But when the Child is born , he cannot bring it up to any Art or Science against his Will : So we are created without our selves , but not regenerated without our selves . Now , herein we are wanting ; we do not what lyes in us , that the means may be profitable , we are wanting in our Attendance , Preparation , &c. we come not at all , 1 Pet. 2.1 , 2 or with prejudicate opinions when we do come ; or else bring Malice , Guile , Hypocrisy , in our hearts , and regard not what is said : Were we not wanting to our selves in using of the means , God would not be wanting unto Us in blessing our endeavours ; for , though we merit not from God in that we do , nor can challenge any thing from Him as due debt , for our best performance , yet God would not leave Himself without witness , did we our best endeavours to profit by the means .

Use 1 Wherefore , See that we rest not in the means , be they never so good or excellent : Judg. 17.19 . I know the Lord will do me good ( said Micah ) , seeing I have a Levite to my Priest , Judg. 17.19 . As if that must of necessity follow ; So say some , We have got amongst us a learned man , a powerfull Preacher ; now we shall profit , and get good by such a man's Ministry . 1 Sam: 16.6 . But God seeth not as Man seeth , ( as God told Samuel , ) who being sent to anoint one of the Sons of Ishai ●o be King , ( without any more paaticular Instruction , ) and Eliab being presented , Surely ( said Samuel , noting the goodlinesse of his Person ) this is the Lord 's anointed . But look not on his countenance , nor the heighth of his stature ( saith God ) , for I have refused him ; and David , in appearance lesse likely to be chosen , was the man , 1 Sam. 16.6 . It is indeed a mercy to enjoy the outward means of profiting ; And the better and abler the means are , the greater ought the Blessing to be esteemed , ( for ordinarily , in course of Nature , the best food yields best nourishment , and breeds best blood ; ) but yet we may not rest in this . There is a staff of Bread , Lev. 26.25 Mat. 4.4 . Levit. 26.25 . which is the Word of God , Mat. 4.4 . And so , the Word it self hath a staff too , which is God's Spirit ; if that be wanting , no man living can live or profit by it . Be the Preacher never so excellent , or his gifts never so rare , were he one of a thousand ( as Job speaks ) , or as prompt a Scribe in the Law as ever Ezra was ; Job 33.23 . Ezr. 7.6 . 1 Cor. 13.2 were his Learning never so profound , that he knew all secrets , and all knowledge which the World can afford ; or were he as mighty and well-instructed in the Scriptures as ever was Apollo ; Act. 18.24 be he that good Scribe , well taught unto the Kingdome of Heaven , able to bring forth of his Treasure , at all times , things both new and old ; Mat , 13.25 or be he endued with never so good dexterity in opening and dividing the word aright , 2 Tim. 2.15 . 1 Cor. 13.1 2 Tim. 4.2 . Nisi D●us in ●riori g●at●â m●●●● 〈…〉 like a good Workman that needeth not to be ashamed ; yea , though he could speak with the tongue of men and Angels , and were instant in his labours , preaching both in season and out of season , upon occasions offered : Nay , if Christ himself should be again upon the Earth , and preach in our Temples every Sabbath day ; should he heal the diseased ; restore the blind to sight ; cast out Devils ; turn Water into Wi●e ; feed thousands with a few Loavs and Fishes ; work as many wonders in our sight and presence , as ever he did whilst he wa● upon the Earth ; All this would be nothing ; no good fru●● could be expected without the operation of God's blessed Spi●●● Cain heard God , Judas heard Christ , often : But what were these the better for what they heard ?

It is in the Ministry of the Word , as it is in the Procreation of Children ; though the natural means thereof be by ordinary Generation , yet all Man's endeavour is in vain , unlesse the Lord be pleased , by his Almighty power , to fashion us , and give us a form , Psal. 139.12 , 16. and cover all our Members in our Mother's womb ; and in that Embrio to infuse a Soul . And how often doth he deny Children to some of sound complexion , strong constitution ; and giveth them to others , farr more unlikely : So , though the Ministers of the Word be our spiritual Fathers to beget us in Christ Jesus , 1 Cor. 4.15 through the Gospel , by the Seed , by which we are begotten ; yet all the Fruit of our Ministry is his Gift ; and he is pleased to make the Ministry of some one , of very weak parts and abilities , more availeable for this end ( many times ) , than the pains and labours of men more deep and eminent . It is plain and simple preaching ( as the World terms it , ) that makes men wise unto Salvation : 1 Cor. 1. Not so much Doctorly preaching , as Doctrinall preaching , that converts Souls to God .

Let us beware ( then ) that we ascribe not that to the Instrument , which is onely proper to the Efficient ; 1 Cor. 3.5 . Nullus Doctor est Dator boni quod docurit . Bern. 1 Pet. 5.10 . that to the Minister , which is onely due to the Lord . The Preacher is said to be the Minister of Grace , 1 Cor. 3.5 . but he is not said to be the Giver of Grace ; We may be Doctores Gratiae , but not Datores : That a is Prerogative which God hath reserved to Himself , 1 Pet. 5.10 . We are but as Instruments in the hand of God ; it is he that striketh the stroak , and worketh the effect , making our Labours effectual in the hearts of our Hearers .

The means are to be used by us , but let them not be set above their place , Robins . ● . Essays Obs. 25. p. 246. nor beneath their place : To abuse the means , argues Want of Wisdome , or of Conscience . To neglect them , argues either Desperatenesse ( as when a man is without hope of getting good by them ) or Presumption ( as when he expects good without them ) , or Sloath ( when he will not trouble himself about them ) ; with all which , Vnthankfulnesse to the Lord is joyned , who provides them as helps against our Infirmities , but we will none : And to contemn the means which we have , so as to long and lust after such as we have not , argues prophane sawcinesse ; As the Israelites did in the Wildernesse , in loathing Manua , and lusting after Flesh ; and the Jews , in despising Christ's Miracles upon Earth , and desiring to see a Sign from Heaven of him : And Dives , Mat. 16. in desiring to send one from the dead , to teach his Brethren , when they had Moses and the Prophets with them ; ( All which is joyned with great Unthankfulnesse to God , who hath graciously provided the means to help our Infirmities ) . But to set the means above their place , and to trust to the means , is Idolatry , which is a Sin that provokes God more than either of the other : See therefore , that in the Use of the means , we be neither farther from them , nor neerer to them , than is fitting .

Use 2 Secondly , Let this be for a Caveat or Caution to us , that we judge not of a Minister's Calling or Faithfulnesse , by the successe of his labours ; Seeing ( as you have heard ) , the Word may be sincerely taught , where it is unprofitably or unfruitfully received , 2 Cor. 4.4 . Musculus , in one place of his Comments , 2 Cor. 4.4 . having said , that no places were more prophane and irreligious than those , where the Gospel was most abundantly preached ; Contzen . a Jesuite layes hold upon it , and presently cryes , Hi sunt Evangelici Doctores , See the fruit of Gospel-preaching ! Many are of his mind , who seeing so little fruit of Preaching in many places , cry out of the Gospel , and Ministers thereof : But God hath given his Prophets a Charge and Commission , to preach to that People whom he hath before hand told them would not hear them , Jer. 7.27 . Ezek. 2.3 , 4 , 7. Jer. 7.27 . Ezek. 2.3 , 4 , 7. Nor is it their Case alone , but the Lot of the dearest of God's Servants ( as before hath been shewed ) . It was observed of Mr. Greenham ( a painful and zealous Preacher of the Gospel ) , that , albeit he were very industrious in his Calling , yet his People still remained ignorant ; and that he had Pastures green , but Sheep full Lean , ( as one saith of him ) .

Let us lay the blame where it should be laid , which is not ever in the Minister , but in the Unfitnesse and Indisposition of the Hearer . The Potion that was prepared for the cure of a Patient , may be so far from doing of him good , as that it may hasten his end through his own Indisposednesse , but then the Physitian is not to be blamed for it : For ( as it hath been said of old ) three things there are , materially considerable in every cure ; First the Disease : Secondly , The Physitian : Thirdly , The Patient . When any two of these joyn they have the Victory , the third cannot prevaile ; If the Physitian and the Disease joyn , ( as sometimes it happens that the cure is mistaken , and the very Medicine advanceth the Malady , ) then down goes the Patient : If the Patient and the Disease joyn ( which usually falls out ) , so that the Patient will not be ruled not ordered , then down goes the Physitian ; he is discredited , though he cannot help it . But if the Physitian and the Patient joyn ; the one prescribing aright , and the other following his directions ; down goes the Disease , the Patient recovers : Sin is the Sicknesse of the Soul , whereof every man is a Patient ; God is the Physitian , who heals us by the hands of his Ministers ; Now if the Physitian , for the Patient's frowardnesse and obstinacy , joyn with the Disease , justly punishing Sin with Sin ( as he often doth ) , then the Soul is lost : If the Patient joyns with his Disease , The Sinner makes much of his Sin , and will not forgo it , nor follow the Rules prescribed for the mortifying and subduing of it ; here the Physitian is discredited , not because the Physitian is unskilfull , but the Patient wilful : But if the Physitian and the Patient joyn ; If Christ preach , and Mary repents ; If Christ promiseth , and the Sinner believes , then out goes the Disease , though it were as strong as seven Divels ; so that much lyes in the Patient . If we take our Sin 's part against God and his Word , we perish ; If we take God's part against our Sins , we are saved . Thus , if the means prevail not , the defect is neither in God , nor in his Word , nor Spirit , nor Minister ; but in those , who oppose and will not be reclaimed . That a man cannot write in Water , is not for want of skill in a Pen-man , but in the Unfitnesse and Indisposition of that Element : Lay the fault ( then ) where it should be layd ; Thy heart is rotten ( like a fear block ) , and will not endure the Engraver's or Carver's Tool . The Spirit of God may say , and God's Ministers may say , 2 Cor. 6.12 with the Apostle , 2 Cor. 6.12 . Thou hast not been straintned in me , but thou hast been straitned in thy own bowels ; I have not been wanting unto thee , thou hast been wanting to thine own Soul : It is possible for a man to have a goood Game dealt him , yet he may lose it by his own bad play , as many of you too well know .

But hath not God promised good successe to the Labours of his Servants ; to give a blessing to his own Ordinance ? Object . Jer. 23.22 . & 55.9 , 11. Jer. 23.22 . Had they stood in my Counsell , they should have turned the People from their evill way : So 55.9 , 11. Besides , Christ hath promised his presence , and the Spirit 's Assistance , to work with us in the faithful discharge of our Ministry , Mat. 28.20 . Math. 28.20 .

All this is true , and yet the Poynt delivered stands firm ; Resp. For first , the Word preached shall never return in vain , but do that for which it was sent ; but it is not alwaies sent to convert , but sometimes to harden , Isa. 6.9 . Mat. 13.14 . 2 Cor. 2.16 Heb. 4.12 . Isa. 6.9 . Math. 13.14 . The Gospel hath a double Savour with it , a Savour of Life , and a Savour of Death ; A double Edge with it ; it cuts both waies ; it kills Corruption , or slayes the Soul : There is both Thunder and Lightning in it , it will break or blast : Like the beams of the Sun , it ripens that which hangs , but it withers that which falls ; Wax it melts , Clay it hardens ; and it is one and the same power that melts one , and hardens the other .

Secondly , Albeit the labour and pains of faithfull Ministers may be unprofitable to some , yet not to all ; onely to such as are lost , ( as the Apostle speaks , 2 Cor. 4.4 . 2 Cor. 4.4 . Act. 13.48 . ) To them that are elected , it is profitable , ( as Acts 13.48 . ) and that one way or other . Isay his Ministry wrought nothing , in the Multitude , but blindnesse and obstinacy ; yet , Isa. 6.13 . Rom. 10.16 . Act. 17.4 . & 13.48 . 1 Cor. 3.6 , 10. there was a Tenth that should return , Isa. 6.13 . And the like upon the Apostles Preaching ; All believe not , Rom. 10.16 . yet some did , Act. 17.4 . & 13.48 . And thus Christ makes good his Promise , He will be with his to the end of the World ; to blesse their labours to some or other , and one way or other ; either for Conversion , or Confirmation , 1 Cor. 3.6 , 10. And whose Ministry is not , in one kind or other , effectual , may question their sending , or fidelity in dispensing .

Use 3 Let both Ministers and People be hence exhorted and perswaded , in using of the means , to seek to God for a Blessing upon the means ; I will hear the Heavens ( saith God ) , Hos. 2.21 . and the Heavens shall hear the Earth , and the Earth Jezreel . The Earth is the means to bring forth fruit to us , the Heavens to make the Earth fruitful by their Influences ; but yet they must be Petitioners to God , before they can exercise that vertue God hath given them , for the helping of the Earth : 1 Cor. 3.6 . So is it in this Case ; Paul may plant , and Apollo may water , but it is onely God that must give the encrease , for which he will be sought unto , both by Heaven and Earth , People and Pastor . It was not for nothing that Christ , being to send forth his Disciples , spent a whole Night in Prayer . Luk. 6.12 . Luk. 6.12 . It was for God's Blessing to go along with their Ministry , without which it could not be effectual to Conversion : As in sayling , the hand must be to the Stern , and the eye to the Starr ; so in Preaching and in Hearing , use the means , but withall , look up to God for a Blessing on the means . Whatsoever step we set forward upon Jacob's Ladder ( which conducteth our Souls to blisse ) , Gen. 28.12 , 13. Aug. Serm. de Temp. Pro. 2.3 , 5. still Dominus super scalam ( as St. Austin speaks ) remember , The Lord is above the Ladder ; above all means whatever ; let Him be sought unto . If thou cryest after Knowledge ( saith Solomon ) and liftest up thy Voyce , that is , prayest earnestly and heartily for Vnderstanding , then thou shalt understand the fear of the Lord , and find the Knowledge of God , Prov. 2.3.5 .

Use 4 And for us that are Ministers ; If in case we see little Fruit of all our pains and labours , taken with a People , we should not be too much discouraged . Melancthon , when he was a young man , and being himself newly converted , thought it impossible for his Hearers to withstand the evidence of the Gospel ; but after he had been a Preacher awhile , ( 't is said of him , that ) he complayned . Old Adam was too hard for Young Melancthon : It is true , 1 Cor. 9 , 10. Every one that sowes , sowes in hope ; and he that plants plants in hope ; gladly would they eat of the labour of their hands , but if in case they do not ; yet they may not faint , nor give over their Calling : Let every faithfull Minister do his endeavour , and leave the success to God ; Not forgetting ,

First , That although we have Virtutem vocis , yet God reserves un●o himself Vocem virtutis ; we may speak unto the Ear , but it is God that speaks unto the heart ; Teach we may , Give we cannot : If Rachel be barren , Jacob is not God to give her Children ; Gen. 30.2 . Where God hath shut up the Womb , and made barren , it is not in Man to make fruitfull .

Secondly , There is Cura Officii and Cura Eventús , the former belongs to us , and not ( so much ) the latter ; as that Parable shews , Mark . 4.26 , 27. Mark 4.26 , 27. August . Isa. 49.4 . 2 Cor. 2.15 . Whether our People profit by us or not , we shall have our Fee ; ( As the Barber hath , who washeth a Black more ) . Though Israel be not gathered , yet we shall be glorious , Isa. 49.4 . and be a sweet Savour unto God in them that perish , ( though our pains be not savoury unto them , ) as well as unto them that are saved , 2 Cor. 2.15 .

Thirdly , Let what hath been delivered a little stay our hearts ; It is not our case alone , but the case of God's best Servants ; which of God's Prophets have not deplored the barrennesse of their Ministry ? It is some comfort , to have fellows in this misery .

Use 5 And lastly , A word of Comfort to those that do profit by the means , and get some good by our Ministry : These have great cause to fall down and worship with that Convert , 1 Cor. 14.25 . for you have heard , that it is not every ones portion ; 1 Cor. 24.25 . Mat. 11.27 Lord I thank thee ( saith our Saviour ) that thou hast hid these things from the wise and prudent of the World , and revealed them unto Babes , Mat. 11.25 . Say so in thy own behalf ; Lord , I blesse thee for the means , but more for blessing the means to me ; I blesse God for that man , but more , for that I have got good by that man ; I admire the gifts of the man , but more the gifts of thy Grace , wrought in me by the means of the man ; glad I am that ever I heard him , but more glad that I have heard God spe●king in him . Thus give God the Praise , who hath blessed the means unto thee ; and take it as a pledge of God's everlasting Love , Jer. 31.3 . Act. 13.48 . The Resolution followes . Jer. 31.3 . Act. 13.48 . Text.

Then after that , thou shalt cut it down . ]

That is , after I have dunged it , and bestowed my pains about it , if then it remain barren and fruitlesse , I will speak no more for it , but shall give way to the stroak of Vengeance , and be ready to execute thy Command .

[ Then after that ] , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in futurum ; The time is not definitely set down ; he doth not say , so soon as the year is ended , nor immediately upon the exspitation of that term of time , it shall be felled ; but after that ; no way hastening of the Execution .

The Lawyer hath a Rule , that Laws of Grace and Favour , are to be extended as large as may be ; but odious Laws ( as they speak ) are to be straightned , and confined within the narrowest bounds of Interpretation ; And it may be made good use of , in Divinity . These Articles and Conditions are drawen up by the Dresser , with all favour to the Figg-Tree , and may be expounded in the largest sense that they can bear . But being a Parable , we will not presse them too far : this onely we may note from hence ,

The Dresser's of God's Vineyard should be inclined to Acts of Mercy , Doct. and not too forward in provoaking God to Acts of Justice .

To the Acts of Mercy we should importune him with strong prayers and cryes ; But , to the Acts of Justice , should we instigate and provoke him , Who were able to stand before him ?

This was Jonah's fault , he was very much grieved , that Ninevie should be spared ; his reputation ( he conceived ) lay upon the destruction of it , for that he had spoken it definitely , in the name of the Lord ; Yet forty Dayes and Ninevie shall be destroyed ; and now that the City stood in Majesty , Jon. 3.4 , & 4 , 1. as before , untouched ; and that the People therein were spared ( forty Dayes being expired ) , he might be esteemed for no other , then a false and lying Prophet : This was that which vexed and grieved him ; All this while he rann on a wrong ground , exacting overmuch the Rigour of the Letter , in his preaching ; forgetting , that inclusively , this condition was to be understood ; Ninevie should be destroyed , [ unlesse they repented ] : for this his preposterous zeal , God himself reproves him , and convinceth him of his rashnesse , Verse 7.8 . by the smiting of the Gourd , which he took great delight in , and was much grieved for ; Thou hast had pitty ( saith God ) on the Gourd , for the which thou hast neither laboured nor made it grow , Verse 10.11 . which came up in a night , and perished in a night ; and should not I spare Ninevie that great City , wherein are sixscore thousand Persons , that cannot discern betwixt their right hand and their left ? Jon. 4.10 , 11. As if he should have said , All these are better then that senselesse plant of the Earth ; they are the work of my hands , and have cost me much time and regard , and such as require much time and leisure for their perfection ; bethink thy self therefore , how just reason I have to be angry at thy unmercifulnesse , which art angry at my patience and forbearance ?

And this was the fault of James and John in making that fiery motion to Christ against the Samaritans : Lord , wilt thou that we Command fire to come down from Heaven , and consume them , Luke 9.54 , 55. Enlightned . as Elias did , Luke 9.54 ? As if they should have said , We have a Precedent for it , it is a Book case , Elias did so , let us do the like ; these men deserve it , as well as those with whom he had to do , for this their base discourtesie , in not entertaining thee : Our Saviour sharply reproves them , for that their furious motion , You know not ( saith he ) of what Spirit ye are , verse 55. As if he should have said , Verse 55. You do not well consider from what spirit this so uncharitable a motion comes ; It is not from the spirit of meeknesse ( which would best become you ) , but from a fiery and furious Spirit , which thus transporteth you : Elias was a Minister of Indignation , you of Consolation ; he had a Legal Spirit , you an Evangelical , The Spirit of the Law required Severity , the Spirit of the Gospel requires meeknesse and Mercy , and the Spirit of the Law Suites not with the lenity of the Gospel .

He gives the Reason , Reas. Verse 56. for the Son of Man is not come to destroy mens lives , but to save them , verse 56. And Elias is no sit Pattern for you to follow , who are my Disciples ; I am your Master , learn by my example , to seek after the Salvation and Preservation of men , rather then their destruction .

Wherefore , Use . let all Faithful Christians ( especially the Ministers of the Gospel ) follow no other President : This is the Lesson that Christ hath set us to learn of him , Math. 11.29 . to be meek and humble , pittifull and mercifull . If we look into those sacred Acts of his , those miracles and wonders which he did ; You shall find them all to be Beneficial , or no way hurtful or destructive to the life of man . The most terrible wonders that our Saviour did whilst he was upon the Earth , were those two ; The blasting of the barren Figg-Tree , Math. 21.29 . Math. 8.30 , 31. and the drowning of the herd of Swine in the Lake ; but neither of these were any way prejudicial to the Person , or life of Man , Woman , or Child ; the former being but Symbolical , not done in any spleen to the Tree , but a Real Embleme of his severity to the unfruitful ; The latter being only Permissive ; It was the Devils doing , Christ only gave way to those evil Spirits ( which seek the destruction both of Man and Beast ) upon their earnest suit , ( being cast out of Man ) to enter into the Swine , and to this end was their suite granted that those Gardarens might take notice from what a multitude of Devils they were delivered ; and how easie it had bin for the same Power , to have allowed those Spirits to have seized upon their Persons , as well as upon their Swine . Still Christ made good that Style of his , Job 7.20 . The Preserver of men : To Man he was evermore most favourable , and indulgent , insomuch that when one of his Enemies , who came to apprehend him , lost but an Ear in that ill quarrel , he restored it again unto him , albeit he came to take away his Life . Some indeed , Christ did correct and scourge , Luke 22.51 . Joh. 2.15 . as we read , John 2.15 . But whom did he slay or kill ?

This saving and beneficent disposition that was in Christ , we ought to imitate ; the more we can help to save , the more like we are to Him that came to save all ; B. B. Hall . Con. in Nov. Test. the more destructive we are , the more we resemble him who is Abaddon , a Murtherer from the beginning . It becomes not the mouth of a Minister of the Gospel to be breathing out little else then Fire and Sword , pitcht Fields , Sieges , and slaughter of Brethren ; We are Shepheards to feed , and preserve as much as may be ; not Roaring Lyons , nor Hungry Bears to rend and tear in pieces ; we should incline rather to mercy , then to Justice ; if we err , it is safest to err on that hand .

It is observed by some , ( and that , not impertinently , nor unprofitably ) , how that Amen under the Law was answered to the Curses , Hugo . Card. Deut. 27.15 , — 26. but not to the Blessings ; as we read , Deut. 27.15 , — 26. Every particular Curse must have a several Amen : But in the next Chapter , where the Blessings follow , there is no Amen affixed , nor commanded to be affixed to them , Deut , 28.2 , — 12. But it is otherwise in the Gospel ; Deut. 28.2 . — 12. To the Blessings there is an Amen , but not to the Curses . If any man love not the Lord Jesus , let him be Anathema Maranatha ( saith the Apostle , 1 Cor. 16.22 . ) A fearful Curse , but there is no Amen to that : Grace be with all them that love the Lord Jesus in sincerity , 1 Cor. 16.22 . Eph. 6.24 . Ephes. 6.24 . there is Amen to that ; and thence we may inferr , that that Spirit which was sutable to the time of the Law , suits not so well with the times of the Gospel . I shall leave this note to your own private meditations , and now proceed with the Sentence .

Thou shalt cut it down . ]

We shall take leave to make some little stop , Text. and pawse a while upon the manner of Speech ; it implying somewhat that may be useful for us . Bernard upon the Canticles hath this passage , Ligatum habent sancti Deum , ut non puniat , Bern. in Cant. Ser. 30. nisi permiserint ipsi . The Saints of God have him so bound , that he cannot punish without their permission and leave : And so it seems by this manner of speaking which the Dresser useth , Then after that thou [ shalt ] do it : as if till then he should not ; He would stay his hand a while longer , but in case that Tree should continue barren , after further pains had bin bestowed on it , he would then contentedly give way to the stroak of Justice . You see then ,

By fervent prayer God is so ●ver powred , as that he cannot presently destroy . Doct. The Prayers of God's Servants are as bands wherewith his hands are tyed that he cannot smite .

And so much the Scripture intimates , Isa. 64.7 . There is none that calleth upon thy Name , Isa. 64.7 . Quasi manu factâ Deum ambiunt orantes . Tertul. Apol. Gen. 19.22 , & 32 , 26. that stirreth up himself to take hold Thee . By zealous prayer the Saints are said to take hold on God ; they manycle ( as it were ) his hands , lay hold on the Axe , and will not suffer him to strike ; so that he cannot do any thing , till they let go . As the Angel sayd to Lot , I cannot do any thing till thou art gone , Gen. 19.22 . So , Gen. 32.26 . &c. Let me go ( saith God to Jacob ) . Behold , the great God petitioning to sinful man ( saith Gregory , ) and that which is yet more , Man denying the great God's Petition ; I will not let thee go ( saith Jacob : ) he holds him fast , and gives not over , till he had what he sought . The like we find in Exod. 32.10 . Let me alone ( saith God to Moses ) . Why Lord , Who lets thee ? Exod. 32.10 . My hands are tyed from executing wrath , whilst thy hands , Moses , are up for mercy ; His prayers were as it were bands to tye God's hands , so that he could not strike . O infinite goodnesse , of the invincible God , to suffer himself to be as conquered , by the zealous and fervent prayers of his poor Servants .

Reas. 1 And no marvel ; For first , They come in a powerful and prevailing Name , for the Lords sake , Dan. 9.17 . In Christ's Name they ask . Dan. 9.17 . Themistocles treated with King Admetus holding the young Prince ( the Father's darling ) in his bosome , and thereby prevailed : So do the Faithful , they bring Christ with them when they come into the Fathers presence , ( who is dearer to him then the young Prince was to King Admetus , ) and for his sake he will deny them nothing , Joh. 14.14 , 14 , & 15.16 , & 16 , 23 , 24. R v. 2. Zach. 4.6 . R●m. 8.15 , 26. 2 Sam. 14.19 . Ab ipso accipiunt ut contra impetum percussionis ejus opponantur , atque ut ita dixerim ab ipsa Deo se erigunt contra ipsum . Greg. Mor. lib. 9. c. 12. Jam. 5.16 . Math. 15.23 . Enlightned . John 14.13 , 14 , & 15 , 16 , & 16 , 23 , 24. Yea his own Name and Glory pleadeth for them , For thy Names sake ( saith David ) ; and God cannot forget his own Name .

Reas. 2. Secondly , They are assisted by a powerful and prevayling Spiri● , Zach. 4.6 . Rom. 8.15 , 26. And this Spirit is God's own Spirit , which he gives us to pray with ; Is not the hand of Joab in all this ( sayd David ? ) So , is not my Spirit in this , saith God ? The Saints receive from God ( saith Gregory ) , what they oppose to his blows , and ( as I may say ) From him it is whereby they lift up themselves against him , and whereby they are enabled to resist him ; So that in wresting with his Saints , he wrestles with himself , and should deny himself , in denying of his Spirit which calls upon him : In this respect the Prayer of a Righteous man is sayd to have great strength , Jam. 5.16 . as the words may be interpreted .

Reas. 3. Thirdly , They have a strong Hand or Arm , wherewith they do lay hold on God , and that is Faith . Thus that poor Woman of Canaan wrestled , and overcame , Mat. 15.23 . Many checks and snibs she suffered , yet would not be staved off ; still she cryes , Lord help . The Disciples reprove her , Christ rates her , bids her be gone ; tells her , she is little better then a Dogg or Whelp , she thanks him for it ; picks comfort out of that , and resolves to play the Dogg's part , so that he will be pleased to be the Master ; If he beats her out at one Door , she will come in at the other , that she may at least eat the crumms that fall under his Table ; a Crum of bread should serve her turn , let her be a Whelp , or any thing , so she may find mercy : Thus her Faith holds out , and gets the Day , she goes away with this praise : O Woman , great is thy Faith , and hath what she would ; Be it unto thee even as thou wilt . Faith is a stout and strong grace , it conquers Kingdoms , Heb. 11. removes Mountaines , Heb. 11.33 . Math. 16.20 . 1 Joh. 5.4 . Jam. 5.17 . Mr. Sam. Ward in his Life of Faith . Gen. 32.9 , — 13. Math. 17.20 . overcomes the World , 1 John 5.4 . Yea , and Heaven too , Jam. 5.17 . What is it that God can do , that Faith cannot do within the Sphear of its own activity ? saith a Judicious Divine .

4. Fourthly , They bring with them strong Arguments , and press the Lord with strong Motives ; as with his Truth , Promise , Covenant ; So , Gen. 32.9 , — 13. Jacob urgeth God , 1. with the Covenant made between him and his Fathers : O God of my Father Abraham , and God of my Father Isaac . 2. From God's commandement and his obedience thereunto , Thou art the Lord that saydst unto me , Return into thy Country , and to thy Kindred : 3ly , From his Promise made unto him , Thou saydst I will be with thee . 4ly , From his acknowledgement of God's Mercy , and his own Unworthynesse ; I am not worthy of the least of all thy mercies which thou hast shewed : 5ly , From the Relation he had to God , I am thy Servant . 6ly , From the condition of his Adversary , he being his enraged Brother Esau . Deliver me , I pray thee from the hand of my Brother , from the hand of Esau . 7ly , From the extream danger that He , his Wives , and Children were all in ; for I fear least he will come and smite Me , and the Mother with the Children . 8ly , From a Promise that God made to him , in respect of his Posterity ; And thou saydst I will do thee good , and make thy seed as the sands of the Sea : All these are brought by Jacob to urge God to be gratious : The like might be shewed in the prayer that Moses made for the People , Exod. 32. and in Solomon's prayer , 1 King . 8.23 , — 27. Exod. 32.11 , 12.13.23 , — 27. 1 King . 8. Dan. 9. And in Daniels , Chap. 9. And in Davids , frequently , in the Psalmes . That Covenant which God hath made with his , and sealed unto , which was founded in Blood ; even that Covenant casteth it self open before God in prayer , and intreateth God as he is Holy , Just , and true of his Word , that he would give a beeing to his Promises . Now God cannot deny Himself ; being thus pressed he must needs yield .

Lastly , Prayer is an Engine , 5. See my Friend at Mid-night . Pag. 307. Isa. 45.21 . ordained by God himself to be overcome withal ; It is a strength that he hath promised to yield unto ; an Authority that he hath promised to obey : It is a Speech that commands admiration from us , Isa. 45.11 . Ask of me things to come , concerning my Sons , and concerning the work of my hands , command ye me . He is gratiously pleased to be overpowred ( as it were ) , not onely that we should have power with Him , Hos. 12.3 , 4. by our Prayers , as Jacob had , Hos. 12.3 , 4. but power over Him , so as to command him , and require of him , what concerns the good of his Church and People .

But whence comes it then , Quest. Ps. 80.14 . That God's Church and Vineyard is such a Sufferer ? How comes it to passe , that the Boar out of the Wood doth waste it , and the Fox of the Field doth spoyl it ?

The Sins of God's People are sometimes like Summer Fruit , Resp. Amos 8.1 , 2. so that the Lord will not passe by them any more . They are so great in themselves , and admit of so many , and grievous aggravations , as that he is weary of repenting , insomuch that he is resolved , if Daniel , Jer. 15.6 . Ezek. 14.14 . Noah , and Job , those Worthies of the World , should entreat for them , yet they should save but their own Souls by their Righteousnesse ; Now , in such a case he commonly makes way for his Judgments .

First , By removing out of the way , those who stand in the way to hinder him ; He houses them who stood in the gapp to turn away his wrath . It is observed , that Methusalem , the longest liver amongst men , Hierom de Haebraicis trad. in Gen. 16. 2 Chro. 34.28 . dyed that year , when the all-destroying Flood came ; and Enoch ( styled a God amongst the People ) was first taken up into Heaven : Good King Josiah was taken away by death , that God might bring upon the Land , that Evill which he had threatned and intended ; and in that Grave wherein he was interred , the Liberty , Glory , and Peace of Jewry lay also buryed . Ezek. 9.4 . Jerusalem shall be destroyed , but not till they who were marked were fled to Pella , whither they are no sooner gathered , but , by Titus and Vespasian , the City was besieged , and soon after ruined : All Italy shall be grievously troubled , but holy Ambrose must be first at rest : Africa shall be spoyled , and the City Hippo besieged by the Vandals , but not till Austin's decease : Germany was distracted , but Luther must first be peaceably and honourably buried . It is a sad presage of Judgment , when God takes away those that should stand in the breach to turn away his wrath , Isa. 3.2 , 3. & 57.1 . Isa. 3.2 , 3. & 57.1 . When the fairest Flowers in the Garden are plucked up , it is very probable that God intends to lay it waste , and turn it into a Wilderness . No Church nor State can long stand , when the main Pillars are undermined ; The Heart-strings hold not long , after the Eye-strings are broken .

Secondly , If in case that He remove not such out of the way , but suffers such to live , and be Eye-witnesses of those miseries that befall the Land or Nation ; then God makes way for Judgment , Donn's Serm. 1628 Jer. 7.14 , 15. Enlightned by restraining them from praying for such a People , sometimes inhibiting them , as He did Jeremiah , cap. 7.14 , 15 , 16. Pray not for this People , for I will not hear thee . God would not that such precious breath , as that of Prayer , should be in vain , or without successe ; and therefore He acquaints him with his Resolution and irrevocable Decree and Purpose , which He before had affirmed with many words of most earnest and vehement Asseveration , cap. 4.28 . Jer. 4.28 . cap. 22.5 . and afterwards did ratify and confirm by Oath , cap. 22.5 . whereby the Prophet did evidently perceive , that it was an absolute Interdiction , and not like that Inhibition given to Moses , Exod. 32.10 . Exod. 32.10 . whith carryed with it the force of a mild Instruction , and intimated , that it was in Moses power to give way to God's wrath or not , so as Moses thereby received encouragement to pray for them . Non debuit pro statu Regni orare . Calv. But should Jeremiah have gone about to hinder or crosse God , by his Prayer , from doing that which he was so absolutely resolved to do , he had highly offended therein : But this Prohibition given him , was by Revelation from Heaven , and Extraordinary , Est speciale Interdictū . Piscat . in loc. in respect of us , from whom His Decree ( in that respect ) is hidden : For so long as a Church , or State , hath being , we ought not to cease praying for it ( as formerly hath been said ) . Nor are we commanded to cast any out of our Prayers , but those who have sinned against the Holy Ghost , ( which is no easy matter to discern . )

There is another more ordinary way , whereby he restrains the Godly from this duty in the behalf of others ; and that is , by suffering them to be asleep , as Jonas was under Hatches , when the Ship is in greatest danger ; or else by with-drawing the Spirit of Prayer and Supplication , and denying assistance to pray for such : Their hearts are marvellously taken off from them , so as they scarce remember them in their devotions ; and when they do , Isa. 64.7 . it is but very coldly and faintly , they stirr not up themselvs to lay hold upon the Lord on their behalf . And when it falls out thus , it is a wofull sign that God makes way for Judgment . To apply this briefly ,

If f●equent and faithful Prayer be so prevalent with the God of Heaven , Use . let it be had in high esteem with us , and of great account , as the chiefest means ordained of God to stay his wrath , and , in time of trouble , to obtain deliverance for us ; If Prayer prevail not , nothing will : For such is the wonderfull working efficacy of fervent Prayer , that nothing is impossible to it . And that we may think more highly of it than we have done , call to mind some of those mighty things that have been effected by it , and recorded in History , both divine and humane . Do we not read in Scripture , how Moses divided the red Sea , and caused it to run back , Exod. 14.15 . so that God's Israel walked upon firm ground in the midst of it ? This was done by the power of his Prayer , Exod. 14.15 .

Do we not read of the Sun 's standing still in the midst of Heaven , Josh. 10.13 , 14. not hasting to go down a whole day together , so that there was no day like that before or after it ? This was done upon Joshuah's Prayer . 2 King . 20.11 . And have you not read , at another time , of the Sun 's going back in the Firmament , ten Degrees , according to the shado● on Ahaz his Dyall ? This was also done upon the Prayer of Isaiah .

Have we not heard of the stopping of the mouths of greedy Lyons , and closing of their gnashing chapps , being almost famished for want of prey ? Dan. 6. & 3. And of quenching the violence of raging fire , so that it could not sindge a haire of the Head , nor leave the smell of it on the Garments ? Why , These things have been effected by the Prayers of Daniel , and the three Children ,

Have we not read of Fire that was brought from Heaven three times together ; 1 King . 18.38 . Jam. 5.17 . and how the Heavens were shut up three years , so that they gave no rain , and then opened again , so that the clouds powred down in abundance ? These things were brought to passe by the Prayers of Elijah .

Have we not read or heard of the Earth's opening her mouth and swallowing up of Korah , Mumb. 16. Dathan , and Abiram with all their Goods and Families , and closing again upon them ? This was done upon the Complaint and Prayer of Moses unto God against them for their Rebellion .

It were infinite to recount all the noble Acts of Prayer recorded in the Scripture ; as of the raising of the dead ; 1 King . 17.21 . Act. 12.5 . Mat. 17.21 Oratio fidelis omnipotens . Luth. Est quaedam Omnipotentia Precum Alsted . Syst. Theol. lib. 4. c. 2. See my Friend at Midnight . p. 432. Psal. 34.15 Exod. 3.7 , 9. 2 Sam. 24. Exod. 8,13 opening of Prison doors , and loosing the Prisoners bands ; healing diseases , that have seemed incurable to flesh and blood ; casting out of Divels : It is a kind of Omnipotent thing , it can command Heaven , Earth , and Hell , ( as I have shewed you upon another Parable . ) Nothing , under God , Omnipotent , but it . Luther was wont to call it the great Ordnance ; and indeed , with that we make our battery at the walls of Heaven ; In a moment it pierceth the Clouds , and procures a Victory ; sometimes before the Report be heard on Earth ; or We imagine that it is gone out of our lips : It bowes God's Ear , and causeth Him to hear , Psal. 34.15 . It opens his Eyes , and causeth Him to see , Exod. 3.7 , 9. It plck●s out his Sword , and causeth Him to smite ; and , on the other side , it causeth Him to put it up again , and smite no more 2 Sam. 24. It over-rules God in any thing that may be for the Church's good . The Lord did according to the word of Moses ( saith the Text , Exod. 8.13 . ) That Moses did according to the Word of the Lord , is evident enough , and no wonder at that : but that God should do according to the Word of Moses , and obey the voyce of man , that is strange indeed , yet , So it is . In humane History we have many very memorable Examples of the prevailing power of Prayer with God .

By Prayer the good Constantius was said to strengthen his Family ; but Constantine his Son , did hereby fortify all his Empire . Euseb. de Vit. Const. 2.4 . & 4.15 . When his Enemy Licinius began his Warr with Exorcisms and Charms , he undertook all with Prayer and holy Meditations , and therefore the Lord of Heaven made him to be Lord of the Field ; Such comfort did he find in Prayer , that he stamped upon the Coyn , the Image or Effigies of himself , kneeling unto his God ; as ascribing all his Victories to Prayer especially , rather than to the Sword .

When Marcus Aurelius Verus the Emperour was in Germany , and in the Field against 970000 Enemies , E●seb . Eccl. Hist . l. 5. c. 5. ( Germans and Sarmatians ) and in great distresse for want of Water , the Legion called Melitina , afterward Julineae , being Christians , fell down on their knees in the open field , Tertul. in Apolog. Xiphilinus de Marc. Anton. Cum ipsa affuit oratione Deus . Just. Mart. Apol. z. Ambros . de obit . Theod. Ruffinus . Socrat. Socr. Scol . Euseb. l. 7. c. 22. Aug. de Civit. Dei . l. 5. c. 23. and relieved him ; for so soon as they had prayed , God was with them , and sent Thunderbolts on the heads of their Enemies , and a cooling showr to refresh their own wants : so that the Prayers of the Church were received as a garrison into the Empire .

Afterwards , In the time of that good Emperour Theodosius , in a fought field against Eugenius , ( when he had almost lost the day , ) he alighted from his Horse , and stepping before his Army in the face of his Enemy , he kneeled down and cryed to God , Ubi est Deus Theodosii , Where is Theodosius his God ? And God gave him the day ; he won the field : And upon another occasion , at another time , upon earnest Prayer to Christ , made by the whole City , being assembled together ; A grievous Tempest was suddenly turned into calmness , and their former dearth and scarcity into abundance of plenty .

When Rhadogesius , King of the Goths , with a puissant Army recovered Rome , and by reason of the small preparations in the City , no hope could be expected from man , then they cryed to the Lord , and he fought for them , in that their extremity , and so discomfited the Enemies , that in one day an Army of 100000 was utterly defeated ; not a man of the Romane side slain , no not so much as wounded .

The power of Prayer is so well known and ratified by experience , that there was never any State ( Christian or Gentile ) but they have acknowledged it ; Plut. in vit. Numae . O admirabilem plarum Precū vim , quibus coelestia cedunt . Hostes terret manus illa , quae V●ctoriae suae trophaea in ipsis coeli orbibus figit . Bucholcerus . Insomuch , that Infidels in their Idolatry , and Hereticks in their Schism , have had recourse unto it : Yea , Turks and Barbarians , at this day , enjoyn Prayer and religious Service to their Idols , before they go out to Warr , and for the security of their State : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , said Numa Pompilius , a Heathen King of the Romans , to one that brought him news that his Enemies were at hand to surprize him : What tell you me of Enemies ? I am about sacrificing to God ; no danger could make them forbear superstitious Rites . Oh! the admirable power of godly Prayer ( saith one ) , to which , heavenly things give place ; That hand terrifyeth the Enemy , which fastneth the tokens of its Victory in the Celestiall Orbs. Plutarch , in the life of Pyrrhus , saith of Cyneas , a Thessalian Oratour , that he overcame more by words and Speeches , than Pyrrhus by the Sword : One Prayer is more powerful to obtain a Victory than ten Swords . In that famous battle of Israel against the Amalekites , Exod. 17.11 . the Prayer of Moses gave a sensible advantage to Israel's side , and , indeed , the Victory . For when his hands were up , then Israel prevailed ; but when they were down , then Amalek prevailed : 1 Chr. 5.20 And again , we read , that when some of the Israelites warred with the Hagarites , in the midst of the battle , they cryed unto the Lord , and he heard them , and gave their enemies into their hands , and all that were with them , because they put their trust in Him , ( saith the Text , 1 Chron. 5.20 . ) An Army of Prayers , is as strong as an Army of men ; yea , one man praying , may do more than many fighting . Jer. 17.5 .

But cursed is he who maketh Flesh his Arm , and trusteth not in the Lord his God . To the truth of which Verdict , the greatest Potentates of the World have subscribed with their own blood : Nebuchadnezar trusted in his City Babel , and it was his Confusion : Xerxes trusted in the multitude of his men , and his multitude encombred him ; Darius in his wealth ; and that sold him ; Ps. 28.7 , 8. Rehoboam in his young Counsellours , and his young Counsellours lost him : Casar in his old Senators , and his Senators conspired against him . Hi curruum , & illi equorum , &c. these trust in Charriots , and those in Horses : But let us remember the Name of the Lord our God ; So , when they are brought down and fallen , Vse 2 we shall rise and stand upright .

And , as this should bring Prayer into greater request with us ; so it should cause praying Christians to be more respected by us , ( especially God's Ministers , the Dressers of God's Vineyard ) for these are the Chariots and Horsemen of Israel . Nux ego juncta viae quae sum sine crimine vitae , A populo sa●is praetereun●e petor . Ovid. Exod. 8 , 9. Explained .

But men ( commonly ) deal by these , as Boyes do by Wall-nut Trees ; in faire weather they cudgel them , but in foul weather they are enforced to run to them for shelter : So Themistocles said of himself , that the People dealt with him as they dealt with the Plane-Tree , in faire weather every passenger did crop him , but in a Tempest , in Thundring , and Lightning , they got under his boughs : Thus Pharoah sends to Moses , when God's Judgments were on him , and desires his Prayers ; Glory over me ( said Moses to him ) that is , jear me , reject me yet thou must be beholding to me for my Prayers , or thou art like to lye under that plague , for all that thy wizards can do to thy relief and help . So did Jeroboam when his hand was withered , he was glad to submit , and desire the Prophet to intreat the Lord for him , 1 King . 13.6 . that his hand might be restored , 1 King . 13.6 . Plagues and Judgments bring Prophets and praying Saints into request and favour . The drowning man will reach out his hand to that bough which he contemned whilst he stood safe on shoar : When the Sword , Famine , or Pestilence , is amongst us ; or the snares of death do compasse us about ; when the wrath of God falls upon the naked Soul , and the conscience is wounded within , as the body is pained without ; Oh then , send for that good man , that Godly Minister ! desire his earnest Prayers on my behalf : Now these are in request & credit with us , whom before , in the daies of our prosperity and peace , we passed over as superfluous Creatures , of whom there was little Use : But if you desire that they should pray for you in your extremity , do not sleight them , nor wrong them in the daies of your prosperity . Hearken to that advice which God gave Ab●melech , Gen. 20.7 . and follow it , Go to Abraham ( saith God ) , and restore him his wife , that he may pray for thee , for he is a Prophet of the Lord : So , go to God's Ministers and faithful Servants , make your peace with them , in time ; satisfy them for the wrongs and injuries done unto them , that they may pray for you , Job . 40.8 . and prevail with God on your behalf . And remember what God said to Job's friends , Go to my Servant Job and submit your selves , and my Servant Job shall pray for you , for him I will accept ; otherwise , I will deal with you after your folly .

Vse 3 Lastly , If the Prayers of the Godly be so powerfull with God , ( as hath been shewed , ) then , let all such as have any Interest in God , improve it , and stirr up themselves to take hold on God . Look on the present Estate of the Church , and Nation , and you must needs confesse , that this Exhortation is a word in season . Judgments have not onely been threatned against us , but in part executed upon us ; and the Axe is still at work , hewing and hacking at the very Root . What is become of Religion , Lawes , Liberties , that we have stood out so much for ? Is not all in a confusion and combustion ( as yet ) , both in Church , and State ? Help with your Prayers , Tears ; they are your best weapons : lay hold on God , let him not go till his Indignation be over past ; give him no rest , till he establish peace , and make our English Nation once more a praise upon the Earth .

The Prayer of one Dresser may do much with God , Coit coeius . Tertul. Apolog. c. 19. How much more the Prayers of many ? yea , of the whole Church of God , were they united ? What Judgment cannot many hands together ( if in time lifted up ) bear off ? What Blessings are they not able to pull down from Heaven on us ? If one Prisoner in a J●y●e cryes out for bread , we pity him ; if the whole Jayle begg of us , we cannot deny them : When all our Children come about us , we cannot so easily shake them off , as one . How mightily might we prevail with God , if we conjoyned our forces ? Vis unita fortior . Many drops make a great flood : O! joyn Prayers to Prayers ; Tears to Tears ; Sighs to Sighs ; then shall you find , that the face of our Church and State would be quickly changed : God will not onely wipe off blood from our bodies , but tears from the eyes of this his sad and disconsolate Spouse : Grata & haec Vis , God is well pleased when such violence is offered Him .

Thou shalt cut it down . Text.

He saith not , I will cut it down ; but , Thou shalt ; and why not He , as he was willed ? Alasse ! It could not but be an unpleasing Office for him , who had bestowed so much pains and labour about that Tree , now to fell it : If the fatall stroak must be given , and that there be no remedy , let it be done by thine own hand , spare mine : ( So some Interpret it . )

Or rather thus ; Thou shalt cut it down , not I , in that it is by thy Command that I do it ; Done it shall be , I will submit and yield obedience to thy Will , for I am but thy Servant , and therein execute thy Will and pleasure . And thence observe we ,

Whatever be the Instrument , or Whoever be the Agent , Doct. God is the Principall Efficient of those Judgments which befall a People .

Let the Axe be what it will ; or the Dresser who he will ; It is the Lord of the Vineyard that cuts down the Figg-Tree .

Sometimes , God doth make the Unreasonable Creature his Axe or Instrument , in hewing and cutting down ; and somtimes the Reasonable ; but whether these , or those , all are but as the Axe in his hand .

In all the Ten Plagues of Aegypt , it was God that did smite Exod. 7.17 . Exod. 7.17 . Levit. 26. Num. 21.6 . Amos 4.6 , 9 , 10 , 11. Exod. 9.3 . 1 Chr. 21.12 . Psal. 91.5 . All those Judgments threatned against the disobedient , Levit. 26. I will send ( saith God ) . He sent fiery Serpents amongst the People , Numb. 21.6 . he smites with blasting and mildew ; sends Famine , Plague , and Pestilence , Amos 4.6 , 9 , 10 , 11. Murrain of Cattle is called his Hand , Exod. 9.3 . Pestilence , his Sword , 1 Chron. 21.12 . Sicknesse , his Arrowes , Psal. 91.5 . He it is that doth hurt , and shoot ; wound , spoyle , and overturn ; be the Instrument what it will be .

Sometimes the Reasonable Creature is used as his Agent , in the Execution of his Judgments : Angels and Men , both Good and Bad are used as the Instruments of his wrath .

Good men are sometimes made use of for that purpose ; So God's Prophets and Ministers are said to hew and slay , Hos. 6.5 . Hos. 6.5 . But whom they cut down , by vertue of their place and Office , God cuts down : I hewed them by the Prophets , I have slain them by the Word of my mouth ; I have done it , I have done it ( saith the Lord ) .

Sometimes the Civill Magistrate is employed in that Service ; he lifts up the Axe , and inflicts temporall Punishments on Delinquents : Ps. 101.5 , 8. David will cut off all wicked Doers from the City of God , Psal. 101.5 , 8. And yet , in so doing , he is but the Minister of God , Rom. 13.4 2 Chro. 19.5 , 6. A Revenger to execute wrath upon them that do evil , Rom. 13.4 . The Judgment is God's , 2 Chron. 19.5 , 6. God doth own it as his . The Soul that turneth after such as have familiar Spirits , and after Wizards , I will even set my face against that Soul , Lev. 20.6 . and will cut him off from amongst his People ( saith God , Levit. 20.6 . ) God saith , He will do it ; and yet this Cutting off was by the hand of the Magistrate , Exod. 22.18 . who was not to suffer a Witch to live . Exod. 22.18 .

And as God makes use of Good men ; so , oftentimes of Bad , in the Execution of his Judgments : The King of Babylon was God's Sword to cut down , and spoyl the Aegyptians : God did put the Sword into his hand , and strengthen his Arms ; and in so doing , Ezek. 30.24 . it was God Himself that brake the Arms of Pharoah , Ezek. 30.24 . The proud Assyrian was the Rod of his Anger , and the staffe of his Indignation : He sent him to punish his own People , Isa. 10.5 , 6. Isa. 10.5 , 6. He was but the Axe in God's hand to hew down Judah , His Saw to divide it , His Rod to scourge it , His Staff to beat it ; And when that Axe , that Saw , that Rod , that Staff did magnifie it self against the hand that used it ; God upbraids it for so doing , as if the Instrument could do ought without the Arm that moved it verse 15. Verse 25.

The Angels both Good and Bad are made use of , in the Execution of God's Judgments . It was a good Angel that smote the Isralites with Plague and Pestilence , 2 Sam. 24. 2 Sam. 24. But it was the Lord that sent that Pestilence upon Israel , verse 15. Verse 15. And it was the Angel of the Lord that slew all the first born of Aegppt but that Angel was no other then God's Instrument , Exod. 12.29 . for it was God that smote them , Exod. 12.29 .

The Bad Angels , the Devils are likewise God's Agents and Instruments of his wrath ; An evil spirit it was that vexed Saul , but that spirit was sent from God to do it ; 1 Sam. 16.14 . 1 Sam. 16.14 . A lying spirit was in the mouth of Ahab's Prophets , to seduce him , but it was God that put that lying spirit into their mouths ; He sent it forth , and gave it a Commission to do what it did , 1 King . 22.22 , 23. 1 King . 22.22 , 23. And thus God used Sathan as his Instrument , in afflicting Job for the tryal of his graces , ( of which more anon ) .

This Truth delivered hath strong Confirmation from Scripture , 2 King . 21.12 , 13 , 14. 2 Corn. 15.6 . Isa. 28.21 , & 45 , 6 , 7. Jer. 18.11 . Amos 3.6 . Ruth 1.20 . Job 1.21 , & 6 , 4 , & 16 , 12. Lament. 1 , 12 , 17. Hos. 6.1 . Exod. 8.19 2 King . 6.33 . Jon. 1.14 . the mouth of God hath said it , 2 King . 21.12 , 13 , 14. 2 Chron. 5.6 . Isa. 28.21 , & 45 , 6 , 7. Jor. 18.11 . Amos 3.6 . The godly have acknowledged this , Ruth 1.20 . Job 1.21 , & 6.4 , & 16 , 12. Lament. 1.12 , 17. Hos. 6.1 . Yea , the wicked cannot but confesse it , Exod. 8.19 . 2 King . 6.33 . Jon. 1.14 . So Tiberius was wont to say , that Thunder was the power of God . Homer , that the Plague was the Arrow of God ; and Hippocrates , that it was sent , as a punishment from God : Superstitious Heathens have subscribed to the truth of what is now delivered .

Obj. There are two or three Objections might be made against this , which we shall briesly say somewhat unto , for the farther clearing of the poynt .

If the Devil and his Agents have a hand in many of these Judgments which are inflicted on a Nation and People : Object . How can it be sayd that God is the Author of them ?

In three respects it may be safely said : Resp. First , In regard of his purpose and ordination ; for they do nothing but what God purposed before hand to have done , as the Church acknowledgeth in the Case of Christ , Act. 4.27 , 28. Acts 4.27 , 28. Of a truth , against thy Holy Child Jesus , whom thou hast annoynted , both Herod and Pontius Pilate , with the Gentiles , and the People of Israel were gathered together , for to do whatsoever thy Hand and thy Counsel determined before to be done . All these Enemies of Christ ( notwithstanding all their plotting and maliciousnesse ) did nothing , nor could they do any thing against him , but that which God in his eternal Counsel had both foreseen and decreed , to permit for the Salvation of his Church . Thus , St. Paul ( preventing that temptation which might arise from his sufferings ) puts the Thessalonians in mind of this , that God had appointed them thereunto , 1 Thes. 3.3 . Dr. Sclat . in loc. 1 Thes. 3.3 . where the Argument lyeth not so much in the inevitable necessity ( saith a Learned Expositor ) , as in the conformity that should be in us , to every will and appoyntment of God .

Secondly , In respect of the Executing of that his Decree , according to his purpose ; and therein is God's hand evident ( as we have shewed you in the proof of the poynt ) . It is Ambrose his Observation , that in all Afflictions , God's hand and the Devil's hand are but one hand : Stretch out thy hand ( saith Sathan to God concerning Job ) and touch all that he hath , Job 1.11 , 12. Job 1.11 . Behold , all that he hath is in thy hand or power , ( replyed God to Sathan , verse 12. ) Put forth thy hand now , and touch his bo●es and his flesh ( saith Sathan to God , Job 2.5 , 6. Job 2.5 . ) Behold , he is in thine hand ( saith God ) , but touch not his Life , verse 6. And that holy man Job , in all his tryals and temptations , saw Gods hand therein , Job 1.21 . Job . 1.21 .

Thirdly , In his ordering and disposing of all his Judgments that are inflicted , with all Circumstances that belong unto them , by his most wise and powerful providence . You thought evil against me , but God meant it unto good ( sayd Joseph to his Brethren , Gen. 51.20 Gen. 51.20 . ) and God turned it to good ; not onely good to Joseph , who was no partaker in the evil , but good even to them , who meant nothing but evil : they shot at him with their arrows of envy and hatred , and sorely grieved him , Gen. 49.23 2 King . 13.17 . Gen. 49.23 . But as we read in that Story , 2 King . 13.17 . ( when Joash shot , the Prophet's hand was upon the King's hand so ) God's hand was upon the hand of those Archers that shot at Joseph . From what hand soever Affliction comes , from whose Bow soever that Arrow flyes , yet God's hand is upon that hand that shoots it ; and , albeit it may hitt the mark , according to their purpose that shot the arrow ; yet , it hath the effect and working ( both on good and bad ) according to his hand that orders all for his glory , and his Churches good .

Obj. 2 But if it be thus , How comes it about that God doth punish the enemies of his Church , seeing they are but his Agents and Instruments , and his hand is principal therein in ordering and disposing ?

The secret will of God , is not the Rule for us to be guided by , Resp. but that which is revealed to us ; neither the Devil nor damned can crosse that ; they must do it whether they will or no : but running against the revealed will of God , their condemnation is just ; and this they do most usually .

Secondly , Put case the Act be enjoyned by God , and they do therein what God enjoyned them to do , yet they do it not in that manner that they should , nor do they aim at the right end in doing of it . Instance in Jehu , who was commanded by God to smite the House of Ahab his Master , and to avenge the blood of his Servants the Prophets , at the hand of Jezabel , 2 King . 9 , 6 , 7 , 8. which he did accordingly , 2 King . 9.6 , 7 , 8. 2 King . 10.30 . and was commended by God for so doing , 2 King . 10.30 . But in that he did not this in the sincerity and uprightnesse of his heart ; but with a corrupt mind , poysoned with ambition , as appears , Verse 31. 2 King . 10.31 . God threatens to avenge the blood of Jezreel ( that is , the blood of Ahab's posterity , which he in his cruelty and ambition shed in the Valley of Jezreel ) upon the House of Jehu , Hos. 1.4 . Hos. 1.4 . The like we read of the King of Ashur , whom God sent against his People to afflict them for their Hypocrisie and Idolatry , but he had other ends and aims ; He meaneth not so ( saith Go● ) neither doth he think so , but it is in his heart to destroy , and cut off Nations not a few , Isa. 10.7 . And for that God threatens to punish him . Isa. 10.7 .

Obj. 3 It may be , yet further , objected ; Every Agent produceth the like unto it self , Omne Agent , agit sibi simile . God being absolutely good , both in se , and extra se ( good in himself , and good to all his Creatures ) cannot but produce a like Act : Now punishments and afflictions are evil , and so termed , Isa. 45.7 . Amos 3.6 . How then can God be the Author of them ? Isa. 75.7 . Amos 2.6 . Resp.

Revengements and Punishments are called Evil in Scripture , Non quod per se mala sunt , not because they are of themselves Evil , sed quod patientibus mala esse videantur : but because they seem evil to those that suffer them ( saith one of the Antient ) . Heir . lib. 4. Com. in Jer. Irenaeus ad Haeres . lib. 4. c. 77. Nay , the very ●orments of Hell ( saith another ) are not indeed , and of their nature evil ; but mala sunt his , qui incidunt in ea , they are evil to such as fall into them , but bona ex Justitia Dei , good they are , as they proceed from God's Justice , and tend to his Glory . And Augustine , being demanded by the Manichees , Vnde Malum ; If there were not an ill God , as well as a good God ; from whence proceeded all that ill which was in the World replyed , Vnde malum ? quid malum ? From whence comes evil ? Why , what is there in the World that you can call evil ? I know no such thing .

But the ordinary ( and safer ) answer to this Objection , is , That evil ( as Scripture styleth them , ) being the punishments of sin , the fruits of God's just displeasure , and flashes of hellish torments : Yet , not so simply and absolutely evil , but that there is some respect of good in them . As they proceed from God , the chief good , they are good ; whether they are inflicted as punishments by a righteous Judge , or as Chastisements from the hand of a merciful Father . As He willeth them , they must be good , for that His will is the chief Rule of all good ; yea , the evil of sin is so far good , as it is willed by God , and as it is a punishment of former sins . And as they are over-ruled by God's Wisdom and Power , they are good through his blessing ; becoming means to draw his Elect nearer to the chiefest good ; yea , let God's Judgments go as high as they can in this World , in Plaguing of the wicked , Etsi novum videtur , quod dicere volo , ( saith Origen , ) dicam tamen , Though it be-strange , that I will say , I will say it , Etiam bonitas Dei est , qui dicitur furor ejus , that which we call the anger of God , the wrath of God , the Fury of God , is the goodnesse of God . Luther goes yet higher , Hell it self is full of God , and the chief good , no lesse then Heaven ; for the Justice of God which shines forth in the damnation of the wicked , is God himself ; and God is the chiefest good : And thus much of the Objections made against the Doctrine delivered . Let me now shew you the Grounds of it .

Reas. 1 First , God is the first , and supream cause of all , and all second causes are subordinate unto him , and but inferiour means to work his Will ; and in their subordinate operations , they are but in the nature of Instruments to the first cause . And however , there is in Nature a concatenation , and linking of Causes together , whereby inferiour Causes are subordinate one to another ; yet so , as that all hold their subordination unto God , who is the first and principal Cause , Hos. 2.21 , 22. I will hear the Heavens ( saith God ) , and the Heavens shall hear the Earth , Hos. 2.21 , 22. and the Earth shall hear the Corn , and the Wine , and the Oyle , and they shall hear Jezreel . Man standeth in need of food ; food is not provided without the help of the Earth ; the Earth is not fruitful without the Dew of Heaven ; the Heavens cannot send their rain without God's appoyntment : So that he is the principal Cause , and first Mover , who sets all inferiour means on Work ; one Creature stands in need of another , and depends upon one anothers help ; none of them can help , or work without the next cause , to which it is subordinate : but all depends upon God he hears them all ; and by that vertue which they receive from him the first and chief Cause , they have all their vertue and efficacy , without which they could do nothing : In regard whereof , all the Effects and Actions of secundary causes are not so properly the effects of them , as of that cause which is fi●st and principal : As the Scribe is more properly sayd to write , than the pen which he writeth with ; and the Workman to do the work , rather then the tools which he useth as his Instruments in doing of the Work : So the Lord , Who is the chief Agent , and first Mover in all Actions , may more fitly and properly be sayd to effect , and bring things to passe , then any inferiour or subordinate Cause , they being but his Instruments that he works by . Who ever ( then ) may have a hand in afflicting and punishing of us , they are but Instruments , as the Rod , or Axe in his hand , to effect his good will and pleasure , he it is that works by them .

Reas. 2 Secondly , To revenge is God's Prerogative : Three things he reserves to himself ; The glory of Works and Actions , the Judgment of Secrets , and the Revenge of Injuries ( saith one ) : And he saith no more then what the Scripture saith , in so saying . For it is written , Vengeance is mine , and I will repay , saith the Lord , Rom. 12.19 . Where we see , Rom. 12.19 . 1st . God's Challenge , Vengeance is mine : 2ly , His Execution of it , I will Repay : 3ly , His Subscription of his great name thereunto , saith the Lord . And that this is the Lords true Act and Deed , and a Faithful Copy out of the Original , St. Paul , the Register of God's Holy Spirit gives witnesse , with Scriptum est , It is written : And so we find it , Deut. 32.35 . Deut. 32.35 . God sometimes may send us our payment by the hand of the Ministers of the Word , Who have Vengeance in a readinesse against all disobedience , 2 Cor. 10.6 . which Vengeance is spiritual ( saith the Apostle ) , 2 Cor. 10.6 . and mighty through God , to the pulling down of strong holds , verse 6. And is to be understood especially of the threatnings and denunciations of God's Judgments against offenders ; but the Execution is left to God , for that we know He will repay , and in his own time fullfil : And sometimes that Vengeance is Corporal , reaching but the Body : which is partly inflicted by his substitutes the Magistrate , or other Messengers of his wrath , Rom. 13.4 . Rom. 13.4 . And partly referred to the Lords own hand , immediately to inflict ; Particularly in this Life ; and Generally at the last great Day of Vengeance ; 2 Thes. 1.8 . Whether Vengeance taken , 2 Thes. 1.8 . be mediate , or immediate , upon Body or Soul , or both ; We know him that hath sayd , Vengeance is mine , Heb. 10.13 . and I will recompence , saith the Lord , Heb. 10.13 .

Reas. 3 Lastly , Every good thing is of God ; so teacheth St. James 1.17 . Jam. 1.17 . Now if every punishment be a good thing ( though not simply in it self and in its own nature , but ) as it is a just work , and having a good end ( as before hath bin shewed ) , we must needs conclude , that it hath God for the Authour , whoever be the Instrument . But this is a Poynt that needs not so much evident Demonstration , as serious Consideration , and right and seasonable Application , which now we fall upon .

Use 1 From this that hath bin delivered of God's being the principal Author , and Efficient of those evils which do befall us ; They of the Church of Rome would make the World believe , that we of the Reformed Church , make God to be the Author of sin , and that the Adultery of David , Treason of Judas , &c. by our Doctrine were the proper work of God , which is a Devilish slander that they cast upon us : This we say that in a sinful Action there are two things , Actio and Actionis irrectitudo : there is an Entity , Being , or Action ; and there is of that Entity , Being or Action , a crookednesse obliquity , or naughtinesse which is Actionis Malitia ( as they call it , ) unlawfulnesse , transgression , pravity , that in every such action is contained : Prim. Secun . Quest. 71. Art. 6. Conclus . Quest. 79. Art. 2. Conclus . Act. 17.28 . And so Aquinas himself doth teach us to distinguish , and illustrates the same in a lame legg , wherein are two qualities , ability to go , but inability to go upright ; the going and stirring , that it hath , is from the virtue that moveth it , from God Almighty , in whom we live , move , and have our beeing ; But the lamenesse and debility of the legg , belongeth to another Cause ; Distortion , Crookedness , or some other Impotency in the legg it self : So the action , or motion it self in every evil action , is from a good Author , but the evil in the action from a bad Author ; even from the impure fountain of man's corrupt heart , whose imaginations are evil , and onely evil continually . But our Church hath bin justified by her Children , sufficiently in this poynt . I passe it .

Use 2 There are other prophane wretches amongst our selves , who bark against the Justice of God , and make a causelesse complaint against him , as if He were the cause of all their Adulteries , Murthers , Robberies , &c. They do ( they say ) but the will of God , and who can resist that ? The will of God indeed cannot be resisted ; Rom. 9. ungratious Instruments in all their outrages , shall do that service to God , which they dream not of : God saith , Kill not , Rob not ; they contradict Him , and will Rob and Kill . Even then , though they violate the Law of God ; Yet , His will is accomplished , and in the same action some other way performed than they intended : But this is another will than that they should walk by ; a secret will ( which the very Devils in Hell cannot but observe , and give obedience unto ) . It is the revealed will , recorded in Scripture ; published , and proclaimed by Prophets , Promises , Threatnings ; that should be our Rule , which not conforming unto , ( albeit you do the other , yet ) woful will be the wages which you will receive for so doing .

Vse 3 But the principal use that I would perswade you to make of the Poynt , is , In all Judgments that do befall us , learn to turn your eyes from all those Instruments and Organs of God's Vengeance , ( which are but secondary Causes , and subservient to a higher hand ) , and truly judge of the true Author of them . This is a lesson not so soon learned , as is conceived : It is an easie matter to feel the smart of a Judgment , but not so easie to see the hand of God in inflicting that Judgment on us . No man is so blind , so stupid , as that he doth not see his affliction , that is , feel it ; but we must see it so , as that we see through it ; and that we do not , unlesse we see the hand of God therein ordaining , inflicting , and ordering of it : Belshazzar saw the fingers of a mans hand-writing upon the Wall , Dan. 5.5 . yet that was God's hand , albeit he could not read the writing : We must see our affliction so , as we must see it to be the hand of God , albeit we see not presently what will be the issue of it ; and till we see that , we see nothing , as we should see .

When God speaks by his Prophet Zachary of breaking his two Staves , Beauty , and Bands , wherewith he fed the Flock ; that is , Zach. 11.7 Enlightned the staff of his gratious Protection and fatherly Correction ; signifying thereby , that he would no more take charge of so refractory a People , whatsoever calamity befell them , He would not put to his hand to help them or redresse them , Zach. 11.9 . That which dyeth , let it dye , and that that is to be cut off , let it be cut off : Upon this cutting off of the stiff-necked and rebellious , the poor of the Flock that waited upon God , knew that it was the World of the Lord , Verse 11. verse 11. Those humble and meek Servants of God w●ich waited upon him conscionably , in that sinful and wicked Generation , well knew that it was the just will and pleasure of God to deal so severely with so Rebellious a People : They acknowledged God's hand to be therein , and that He was the inflicter of those Judgments on them . It is not every mans Case to see God , and acknowledge the hand of God in his Judgments ; onely the poor of the Sheep , such as discern their own poverty and unworthynesse , can make that use of Gods Judgments , so as to find Gods hand , and then Gods purpose in it .

This did Joseph ; You sent me not hither ( saith he unto his Brethren , ) but God sent me hither before you , to preserve you , Gen. 45.5 , 7. Gen. 45.5 , 7. So Ely , when he heard that the Philistines should kill his two sons , and take away the Ark , It is the Lord ( said he ) , 1 Sam. 3.18 . 1 Sam. 3.18 . And David had learned thus to look on all his Enemies , as on God's Instrments ; Deliver my Soul from the Wicked , which is thy Sword , from men which are thy hand O God , Psal. 17.13 , 15. Psal. 17.13 , 14. But it is otherwise with worldly and carnal men . In all Judgments that fall out , with Balaam , they see the Asse , but not the Angel , and so extend their rage against the dumb Beast ( which it may be deserves no blame ) , and slander , sometimes the Aire , sometimes the Wind and Weather , sometimes the Starrs , sometimes the Fire , sometimes the Water ; attributing all their Sufferings to things in nature , rather then unto God ( as though there were an opposition , and not a subordination betwixt God and his Creatures in their operations ) , and in so doing , they do but resemble the Dog that snarls at the stone , not regarding the hand that cast it : Or as if a Traytor , sentenced to dye , should quarrel with the Axe , or fall foul upon his Executioner .

I speak not this , as if the Inferiour causes of our miseries , and Instruments of God's vengeance , were altogether to be neglected : ( for , albeit in divers Judgments that are infflicted on us , we are to look wholly upon the hand of God therein ; As when he useth such means and Instruments to correct us by , as have in themselves no malignity against us , nor will to hurt us ; as Fire ; Water , Aire ; which are God's bare Instruments for effecting of his Will ) : Yet when he useth the reasonable Creature , as his Agent , we are to have some respect to him , in regard of that maglinity and sin which is in him , whereby they desire our destruction and hurt , rather then the executing of God's good will and pleasure ; whose malice and rage , iniquity and cruelty , we are no way to justifie and excuse , but hare and shun by all good means ; endeavouring to crosse them in their wicked purposes , and free our selves ( what may be ) from their violence . But it is this we drive at , that we would learn to acknowledge God's hand to be the Principal in all , and have our eyes fixed especially upon him ; knowing , as Christ said to Pilate , they could have no power at all against us , Joh. 19.10 , 11. unlesse it were given them from above , Joh. 19.10 , 11.

It is one degree of good Husbandry , in ill Husbands ( saith one ) , Dr. Donn . to bring all their debts into one hand : So shall that man husband his Afflictions well , that puts them all upon his debts to God , and leavs out the consideration of the Instrument : For in so doing we shall be the better enabled .

First , To bear them patiently , which is very hard for Flesh and Blood to do : I was dumb , and opened not my mouth ( said David Psal. 39.9 . ) because thou didst it : Psal. 39.9 . As if he should have said , I should have spoke again , and spoken , it may be , very passionately , when Shimei curst me , 2 Sam. 16.6 . Explained . rayled on me , and cast stones at me ; I should not have born it but that I saw thy hand therein ; Thou hast said unto him , Curse David ; otherwise , that Dogg should not have wagged his Tongue against me , Ver. 10 2 Sam. 15.10 . This kept him from venting fretfull speeches . Gregory Nyssen calls Basil , Ambidextrum ; ( but in a good sense , ) for that he took every thing that came , by the right handle ; and with the right hand , because he saw it to come from God : Afflictions are the more wellcome , when we see them to be His ; And experience teacheth , that in all those Afflictions which come immedi●tely from God , we are ordinarily more patient , than in those that come Iustrumentally from others . What Laban and Bethuel said , let us say in every Judgment that we ly under ; This thing is proceeded of the Lord , I cannot therefore say either good or evill , Gen. 24.5 . Nay , Gen. 24.5 . Let us ( as better instructed , ) alter the words a little , saying ; This thing is proceeded from the Lord ; this Judgment , this Affliction , this Crosse is sent from Him , I cannot therefore but speak good of it , and not evill .

Secondly , We shall ( by this consideration ) be better enabled to bear our Afflictions profitably and fruitfully ; It will humble us , and cause us to throw our selves low , before the Throne of Grace . 1 Per. 5.6 . Humble your selves under the mighty hand of God ( saith Peter , 1 Epist. 5.6 . ) that He may exalt you in due time . When we see God's holy hand in them , and that it is He that smites , we cannot ( unlesse our hearts be very obdurate ) but be stirred up to go to Him , and humble our selves in his sight : We shall confesse his Righteousnesse , and our own Unworthinesse , and with Mauritius ( that good Emperour ) , who having his two Sons , and three Daughters , and then his godly Wife Constantina , slain before his eyes , by Phocas ( whom the Souldiers had proclaimed Emperour in his room ) , uttered that memorable saying of the Prophet , Righteous art thou , O Lord , Hos. 6.1 . and just are all thy Judgments . It will cause us to fly to him for help alone ; Come , let us return unto the Lord , for it is He that hath wounded us , &c. Hos. 6.1 . Our Peace is to be made , not with the Jaylor , but with the Judge ; not with the Baily , but with the Creditor ; all our work under Affliction lyes in Heaven : 1 King . 20.31 . Like Benhadad's best Counsellour's , who sent him with a Coard about his Neck , to the merciful King of Israel ; so do our Afflictions ( when we once see that the hand of God is in them ) send us to the God of Heaven for mercy : many a Soul hath Affliction whipt to Heaven , which otherwise ( in all likelyhood ) would never have come thither .

Thirdly , This will be a means whereby we shall be enabled to bear those Tribulations and Afflictions which shall lye upon us , more comfortably and chearfully . Hab. 1.12 . Explained . The Prophet Habakkuk speaking of those sad and heavy calamities which the Church then lay under , by reason of the Chaldaans ; gathered much comfort from this consideration , We shall not dy , ( saith he Hab. 1.12 . ) O Lord , thou hast or dained them for Judgment , and , O mighty God thou hast established them for Correction ; As if he should have said ; Thou , O Lord my God , hast ordained these Chaldees most justly for our Punishment , and set them on work for our Correction , not for our destruction ; and , they being but as the Rod in thy hand , we rest assured , that thou hast not designed us to utter extirpation ; we shall not dy , albeit thou fetchest blood from us , and causest us to smart soar . A merciful Father , albeit he takes a swindging Rod into his hand , to correct his Child , yet he intends not to kill his Child with that Rod , nor will he spend it wholly upon the back of his tender Infant : When we see bloody Tyrants , and Oppressors , let loose upon us , this may terrify us very much ; but when we consider , that they are but as Rods in the hand of a gracious God , and tender-hearted Father , who hath the ruling and ordering of them , it must needs be a great chearing to our Spirits . And thus God comforteth his Church , Jer. 30.11 . Jer. 30.11 . I am with thee ( saith the Lord ) to save thee : though I make a full end of all Nations whither I have scattered thee ; yet will I not make a full end of thee , but I will correct thee in measure , and will not leave thee altogether unpunished . God will certainly correct those whom he loves ; but the Rods that he useth about his own , as they are in his hand , so they are bound about with Mercy , as God intimates to David , in that promise which He made to him concerning Solomon ; 2 Sam. 7.14 . If he commit Iniquity , I will chasten him with the Rod of men , and with the stripes of the Children of men ; that is , gently and favourably , as loving Parents use to correct the Children that they love ; but my Mercy shall not depart away from him ; still the Rod shall be bound up with Mercy ; And so are all God's Rods wherewith he scourgeth His. And when he hath made use of that Rod in scourging of his own , at last he will cast that Rod away into the fire , as God speaketh concerning the Assyrian , that Rod of his Anger , and Staff of his Indignation . Isa. 10.24 , 25. The Assyrian shall smite thee with a Rod , and shall lift up his staff against thee after the manner of Aegypt : for yet a very little while , and the Indignation shall cease , and mine Anger in their destruction , Isa. 10.24.25 .

With this consideration , that God's hand is in all , our blessed Saviour sustained himself in his Sufferings , Joh. 18.11 Explained . Shall I not drink of the Cup my Father hath given me to drink , Joh. 18.11 . It is a Cup , not a Sea , of wrath ; our Afflictions are all measured by a wise God ; Sathan cannot put in more than God knows medicinable , Rev. 2.20 . Rev. 2.10 .

It is a Cup in a Father's hand , when he reacheth it unto us , we should willingly receive it ; the stubbornest Child from a Father receives Correction , although he will not from a Stranger , Heb. 12.9 . Heb. 12.9 .

It is given us to drink ; a Potion it is , that must be taken ; Heb. 12.11 bitter indeed at the top , but sweet at the bottom , Heb. 12.11 . If it be too much for one draught , we shall take it at two ; one draught now , another anon ; we may not spill it , drink it we must .

And shall I not drink it , seeing the Physitian is experienced ; the Physick is allayed and tempered ; and by the hand of a Father tendred to us ? Let us comfortably bear , what cross soever God shall be pleased to lay upon us .

To conclude all in a word , Let us remember , that when God's Rod , in Moses hand , wasturned into a Serpent , Exod. 7.10 , 12. it did no harm ; it did but devour up other Serpents ; it stung no body , and it quickly turned into a Rod again : When God's Rods lye heaviest upon us , if they devour up other Rods , that is , enable us to put off the consideration of the malice of other men , and all displeasure towards them , and see all , as coming from the most High , for sin ; then these Rods have wrought a good effect indeed , then we shall find , in due time , that these Rods will be comfortable ; And thou shalt have just cause given thee to say with David , It is good for me that I have been corrected , Ps. 119.71 . Psal. 119. And so , we have done with this . Now we come to what is principally intended in the words .

Then , after that , thou shalt cut it down . ]

That is , after thou hast born with it , and I taken pains about it , Text. if no Fruit follow , the Axe shall . Our Inference is ,

Greatest Severity attends upon despised Mecrcy . ]

If , after all God's pains and patience , Doct. we remain unfruitful and impenitent : nothing but extremity of Justice is to be expected .

Hear what is threatned against all such as shall abuse God's goodnesse ; contemn his Mercy ; sleight his threatning ; flattering themselves in their wicked waies , saying ; Deut. 29.19.20 . I shall have peace , though I walk in the imaginations of my heart , adding drunkennesse to thirst . The Lord will not spare him , but the Anger of the Lord , ( even his fierce Anger , ) and his Jealousy ( which , as Solomon saith , is the rage of a man , and causeth him not to spare in the day of revenge , Prov. 6.34 . ) shall smoak against that man , Pro. 6.34 . which is a Sign of hot displeasure , and soar Indignation , ( as we read , Psal. 18.9 . & 741. Isa. 42.13 . Enligh●●ed Psal. 18.9 . & 74.1 . ) The Prophet Isay illustrates this by two excellent Similitudes .

The Lord shall go forth ( saith the Prophet , Isa. 42.13 . ) as a mighty man , he shall stirr up Himself ; like a man of Warr , He shall cry , yea , roar against his Enemies : That Similitude is taken from Military affaires , or the practise of Souldiers in the day of Battle , who , to manifest the alacrity of their Spirits , and for the terrour of their Enemies , set upon them with a great Cry and shout ; So will God , when he comes against those who contemn and reject that gracious offer of Christ , ( there prophesies of , Ver. 9 , 10. and before held forth in beauty and glory , ) He will stirr up his wrath against them , and come upon them like a Gyant , or Mighty man , ( which word is used to set forth the Might wherewith God cometh to revenge ; he will put all his strength to it , as it were ) that shouteth by reason of Wine : as the Psalmist speaks , Psal. 78.65 . Ps. 78.65 . He will smite his Enemies in the hinder parts , and put them to a perpetual reproach .

The Prophet goes on , and further illustrates this soar Severity which shall be used towards the despisers of his Mercy , by a Similitude of a Woman in Child-birth , ver. 14. I have a long time holden my peace , I have been still , and refrained my self ; now will I cry like a travelling Woman , I will destroy and devour at once . The Woman in travell , when her pains come first upon her , bites them in , what may be ; but when her last throwes of Child-birth are come , she can no longer hide them : So , although I have long refrained my self ( saith God ) from taking revenge upon these Enemies of mine ; yet , now I can forbear no longer , my heavy wrath shall break out upon them to their utter destruction : Those mine Enemies that will not have me to reign over them , Luk. 19.27 . bring them and slay them here before my face , Luk. 19.27 . A soar and severe Sentence !

I might heap up proofs for the Confirmation of the Poynt in hand ; Ps. 86.21 . Amos 3.1 , 2. Mat. 11.23 Rom. 2.4 , ● . but I shall onely apply my self to the Instance in my Text : This Jewish Figg-Tree , ( that State and Nation of the Jews , ) whereof the Apostle speaking to the Gentiles , wills them to behold God's severe dealing with them , that by them they might be warned not to abuse the goodnesse of God . Behold therefore ( saith he ) the Goodness and Severity of God on them which fell , Severity ; but towards thee goodnesse , if thou continue in his goodnesse , otherwise , thou also shalt be cut off , Rom. 11.22 . Rom. 11.22 . They that fell were the Jews ; and they were severely dealt withal , for abusing of God's goodness , they were broken off from the Root : but Goodnesse towards the Gentiles , provided that they continue in that goodnesse , ( for upon that condition it is , that they hold it , ) otherwise , if they forsake and lose the Gospel , and abuse Goodnesse , they must look to be also cut off , which is more than to be broken off , ( as Origen doth observe , and thence infers , that the Judgment of the Gentiles shall be greater than that of the Jews , in case they fall away . ) And forasmuch as we are willed to Behold this Severity of God towards them ( that is , to note it , and mark it well ; ) Give me leave to stop a little , and acquaint you with the passages of God's Severity , in the cutting down that Nation ; and give you a brief Relation of the destruct●on and final ruine of it , as History records it .

Never was Nation more beloved of God , nor any People on Earth higher in God's favour ; No People graced with so many priviledges , nor blessed with so many pledges of his favour , as the Apostle sheweth , Rom. 3.1 , 2. & 9.4 , 5. But , Rom. 3.1 , 2. & 9.4 , 5. despising the riches of God's Grace , in rejecting the Gospel , persecuting of the Truth , murthering of God's Prophets , and putting of the Lord of Life himself to death ; God cut them down with the greatest Severity that ever befell any Nation under Heaven .

The daies came upon them , that Christ ( when he preached amongst them ) foretold ; Thine enemies shall cast a trench about thee , Luk. 19.43 , 44. & compass thee round , & keep thee in on every side ; And shall lay thee eeven with the ground , & thy Children within thee , & they shall not leav thee one stone upon another , because thou knewest not the time of thy visitation ▪ Luk. 19.43 , 44. And all this hapned unto them , about 70 years after the Nativity of our Saviour , & about 38 years after his Ascension , when as the Emperor Vespasian , & his son Titus came against Jerusalem , with a very great Army , laying siege against it , & within 3 daies space , made a firm wall about it , & upon that set Towers and Castles , lest any of the Jews should fly to save themselvs ; Jerusalem being then full of People : For ( besides the Inhabitants of the City , ) about three hundred thousand Jews were come unto Jerusalem , to celebrate the Feast of the Passover , which at that time fell out ) . These the enemie gave way unto to enter , and then upon the sudden , drew up their forces ; and straitly beleaguered them , so as that all this huge multitude were imprisoned within the Walls of the City , where also they were partakers of no small misery .

For , besides the enemy without , there were three great Factions at this time that swayed in Jerusalem ( which Vespasian took advantage of ) : One of Eleazer the Priest , the son of Simon ; the second of Zelotas the chief Prince , which held the Temple ; The third of Johannes Giscalenus , a bloody and cruel fellow , Quis furor hic , Cives ? which had the command of the inferiour City : These weakened themselves much more by their civil and intestine Wars , and continued-slaughters , then the Enemy by his invasion ; They turned their Swords upon themselves , as if their own hands had bin ordained to be their Executioners ; Insomuch as that the whole City and Temple were filled with dead Bodyes , and the Kennels rann with the blood of the slain ; Besides , the common insolencies , and publique rapins that were amongst them , They fired the City , and dispoyled the Temple , killed the Priests ; and , without any regard at all of their future defence , set fire on the store-house , wherein their provision lay , for the sustentation of their City .

Hence arose a great Famine amongst them , such as no History can parallel ; For their ordinary sustenance being consumed and spent , Pedro Mexia in vitis Imperat . in Vespasian . p. 126. the flesh of Horses , Asses , Doggs , Rats , Snakes , Adders , seemed good and pleasant unto their tastes ; when such food fayled them , they were driven to eat ( that which unreasonable Creatures would not ) ; of their leather bridles , of their leather girdles , of their leather shooes they made them meat ; some would feed upon Snails & Worms , others upon old Hay chopt small ; Pontan . Pibliothec . Conc. Tom. 4. ad Dom. 10. Trinic . Egesippus de ex●idio Hierosolym . l. 5. c. 17 , 18. The shreddings of Pot-herbs cast out , trodden under foot and withered , were taken up again for nourishment . Doves dung , Oxe dung , and M●ns dung , they were constrained to feed upon : Miserabilis cibus , escalachrymabilis , miserable meat , lamentable food ; yet would the Child snatch it from the Parent , and the Parent from the jawes of the Child ; nearest and dearest Friends would kill one another for a crust of Bread , and cut one anothers throats for the morsels they had in their Bellies . The fairest Lady would commit open Adultery for a little sustetenance ; Et plerisque aliorum vomitus esca fuit . some to prolong their miserable lives , would after the manner of Doggs , eat up that which others had vomited ; yea , feed on the dead bodyes of those , who a little before had dyed and perished : Mothers stuck not to eat their own Children , and those Wombs that gave them harbour , were now become the places for their Sepulture and burial .

Amongst many other accidents in this unheard of Famine , one is very memorable , Joseph . de bello Judai . lib. 7. c. 18. Egesip . de Excid . Hier . lib. 5. c. 40. Nicephor . Chrysost. mentioned by Egesippus and Josephus ( who was an eye-witnesse of this their misery ) , of an outrage which a Mother committed upon her own Son : her name was Mary , of the stock of Eleazer , and of the Town Bethezor ; she was of a Noble and Rich Family , and went to Jerusalem in hope of safety ; thither she carryed her Riches and all her Substance , but the Seditions soon spoyled her of all , took away her Substance and Sustenance , and utterly deprived her of all means of livelyhood ; upon her knees she desired but some little part of that she had , for the preservation of her life and sucking Infant , but the Seditious gave little ear to her intreaties ; when she saw that nothing would prevail , and that through the whole City not one morsel was to be found , and being prest partly by extream necessity , and partly with furious rage ; she-took her tender Babe as it was sucking , from her Breast , and thus spake to it , Miserum te , Infans , inbello & fame & seditione , cui te servavero ? &c. Little Infant , poor Wretch , in War , in Famine , in Sedition ; for whom shall I preserve thee ? Redi , fili , in illud naturale secretum . In quo domicilio sumpsisti spiritum , in eo tibi tumulus defuncto paratur . for whom shall I save thee alive ? If thou livest , thou must be a slave to the Romans , but Famine prevents thy servitude ; yea , and the mutinous Jews are more cruel then either the Romans or the Famine ; Be thou therefore mihi cibus , seditiosis furia , humanae vitae fabula ▪ Meat to me , a fury to the Mutinous , and even a mock of the life of Man : Return , Oh my Child , into nature's secret closet , for in that Chamber where thou receivedst breath , there is a Tomb prepared for thee ; What wouldst thou do , my Boy , if thou hadst a Son ? Why , I have done hitherto what piety commanded ; Now let me do what Famine enforceth . When she had thus spoken ( saith my Authour ) she swallowed down her grief , and fell into a fit of frenzy , and imbrued her hands in the blood of that harmelesse , sucking and silly Infant , the fruit of her own Womb : The body of it she boyled or roasted , and eatt the one half , the remainder she reserved for another repast .

Contaminatissimi nidoris odore capti . The mutinous Soldiers of the Town ( drawen by the scent and savour of this meat ) brake into this Womans house , threatned to slay her , unlesse she would discover where that meat was hid ; She told them , she had meat indeed , and had reserved it for her self ; notwithstanding , since they so urged her , she would bring it to them , which she did , and so brought them to the reliques of her son , which she uncovered , shewing them the head and feet , and offered it unto them ; saying , Look , here is just half , here is your proportion , Ecce pueri manus una , ecce pes unus , ecce dimidium reliqui corporis ! Lo , here is one of my boy's hands , here is one of his feet , and here is half the rest of his body ! And think not that it was another's , I tell you , it was my own sweet Child's ; Nunquam mihi fuisti dulcior fili : Thou wert never sweeter to me , O my Son , thy sweetnesse hath upheld my life : And when the seditious ( through horror ) started back , she cryed unto them , Why eat you not ? I am not hungry now , my Child hath satiated me , Gustate et videte quia suavis filius meus est , Taste ye , and see how sweet my Son is ; make not your selves more tender then a Mother , more faint-hearted then a Woman ; If you will not eat , it shall remain for me his Mother ; The Soldiers departing , related that execrable fact , at which every one that heard it , trembled , as though himself had done the deed .

When the Famine had thus played his part , then came the Pestilence ; procured , partly through the stench of the bodyes , that lay unburyed , and partly by the multitude of massacres that daylie happened ; The Contagion of which disease , was so violent , as that it took away the senses of many , and they became mad ; It layd along whole herds of them groveling upon the Ground , nor was there any Room or Time to bury them ; For , as Wives and Kindred were putting the dead into the grave , they also dyed . Within the compasse of eleven weeks , saith Egesippus , there were carryed out by one gate of the City 111000 dead bodies , yet could not the City be emptyed , but Houses were filled with the dead Carkasses of Infants and Children ; And multitudes cast over the Walls into the Ditches of the City , for that the Earth could not contain their Dead . Which when Titus saw , and that the putrefaction swamm upon the brim of the Ditch , he lifted up his eyes and hands to Heaven , and with a deep sigh he called God to witnesse , that it was not his cruelty , but the Judgment of God upon them for their Impiety .

Jerusalem being brought thus low with Sedition , Famine , and Pestilence ; was now ready to become a prey unto the Enemy : who perceiving that the Jews did not appear upon the Walls as in former times , caused his Engins of battery to be brought , and at length with great difficulty won one Wall , and then another , at last a third ; He took the Tower of Antonia , and there placed a Garrison ; And the North-Gate , which they burnt down with fire : They made a breach into the Temple , and first fired the Gate of it ( which was all covered over with Gold and Silver ) , Then the Soldiers three Days after fired the Temple it self , which was seven years a Building ; and which Titus would fain have saved for the sumptuousnesse of it , but could not .

After this , he won the lower City , whereof Johannes Giscalenus had the Command , to whom he before had made a speech gently entreating him to leave off his Rebellion , and the City should be spared , and no more outrages committed ; but it little prevailed : whereupon in a rage he gave the signal to his Souldiers , who with Fire and Sword consumed it , and within a short space after took Giscalenus alive , whom he reserved for a more cruel death .

The inferiour City being thus taken and destroyed , he began to batter the Walls of the upper City , which , within the space of eighteen dayes after , with great labour and skill he layd flat to the Ground , wasting all with Fire and Sword ; sparing neither Man , Woman , nor Child ; not leaving one stone upon another : Only , the three Towers which were built by Herod , viz. Hippicus , Phaselus , and Mariamxe ( which were all of shining marble ) were left standing , that future Ages seeing the statelinesse of those Buildings , might judge of the rest : But these were also destroyed afterwards by Adricanus Caesar .

Thus the Land of Jury with the famous City Jerusalem , which was the glory of the World , Joseph de bello Jud. lib. 7. c. 17. Euseb. Hist. Eccles . lib. 3. c. 7. See Euseb. Eccles. Hist . lib 3. cap. 6. dead in sin and trespasses , became a Carkasse , or smelling Carrion ; and so fit to be a prey for the ravening Eagle . An innumerable company dyed by Famine and Pestilence by Fire and Sword , ten hundred thousand ; And besides those dead , Fame , Morbo , Ferro ; by Famine , Sicknesse , Sword ; there were to the number of 7900 taken Captive ( others said many more ) , 7000 were sent into Aegypt ; the properest , and most able were reserved for Triumph ; many were distributed through the Provinces ; some were slain by the Sword , and by wild Beasts for publique Spectacles ; and those that were 16 years of Age and under ( with many others ) , Caesar sold , thirty for a penny .

Seven times before had Jerusalem bin besieged , as in the Old Testament we may read ; First , by Shishak King of Aegypt , 1 King . 14. 1 King . 14. 2 King . 4. 2 King . 18. 2 King . 19. 2 Chron. 33.11 . 2 King . 24. 2 King . 25. Secondly , by Joas King of Israel , 2 King . 4. Thirdly , by Reshim King of Aram , 2 King . 18. Fourthly , by Senacherib King of Ashur , 2 King . 19. Fifthly , by the Assyrian , in the time of Manasses , 2 Chron. 33.11 . Sixthly , by Pharoah Necho , in the time of Jehojakim , 2 King . 24. Seventhly , in the time of Zedechiah by Nebuchadnezzar , 2 King . 25. That desolation was fatal , but not final : Divers times the Axe hath bin layd to it , but never to the Root of this Figg-Tree till now , so , as to be utterly cut down , and cast off , and made a Reproach and Curse amongst all Nations , as they are at this Day ; wandring like Vagabonds in all Countryes , and made slaves to all Nations , even to the Mores , Barbarians , and Turks ; bringing upon their heads that imprecation of theirs , His blood be upon us , Mat. 27.25 and upon our Children , which hath lyen on them for 1600 years , and yet lyes upon them ; Insomuch that some Jewish Rabbins entering into a serious consideration of this their last and greatest Calamity that ever befell them , together with the continuance of it , and casting wi●h themselves what sinne might countervail so heavy a Judgment , have in the end concluded , that it can be no other then the rejecting of the Messiah , and shedding of his blood , which cryeth to Heaven for this Vengeance on them ; and certainly , if all Circumstances be observed , it will appear evidently , that Divine Justice did not onely make eaven reckonings with them in every particular of our Saviour's sufferings , but also kept the precise Day , and place of payment ; beginning first with Galilee ( Christ's own Country ) , the place where Christ first preached the Gospel of the Kingdome , and declared the Power of his Deity by many Signs and Wonders : but because his Countrymen shewed least respect unto his Person , and gave least credit unto his Doctrine ; it so fell out by the just Judgment of God , that the Galileans first smarted for their unbelief , the whole Country being spoyled and wasted by Vespatian .

Then for the time that he besieged Jerusalem , which was at the Feast of the Passover , at which Feast Christ was Crucified ; Baronius . yea , even on the same Day that our Saviour did suffer , did the Siege begin in the same Place , for from mount Olivet did Titus view the City , whence our Saviour had viewed it , and wept over it ; There the Authors of Christ's Death suffered a most just revenge , where he but eight and thirty years before had suffered .

And whereas his Blood was sold for money , the Blood of many of them was shed for money . Divers of them flying for their safety , being taken by the Romans , had Gold found in their Excrements , which for madnesse they had swallowed down , that the Enemy might not have it ; which the Soldiers hearing , ( and supposing all the Jews had bin full of Gold ) through covetousnesse of that gain , in one Night killed 2000 of them , ripping up their Bellyes , and searching their intrals for it .

Thirty pence Christ was sold for ; so thirty of them were sold for one piece of Silver , who bought his life for thirty pieces of Silver .

The Death which they put Christ unto , was the Death of the Crosse , they hang him on a Tree . And that was repayed in kind , and with advantage ; for so many of the Jews were crucifyed on , the Walls , every day by the Romans ( whom they took as they issued forth ) , that they wanted in the end Crosses for men's bodyes , and Trees to hang up any more upon .

Thus we find it true that the Apostle speaks , 1 Thes. 2.16 . 1 Thes. 2.16 . Wrath is come upon this Nation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the utmost , even to perfection ( as it were ) : for , despising God's greatest mercy , they were plagued with greatest severity ; A sufficient proof to clear the poynt , That greatest severity attends upon desp●sed mercy .

The use that we should put this unto , is this , in short ; Take heed how we despise God's grace and goodnesse , that should lead us to repentance . Use . As there is Plentitudo Gratiae , so there is Plentitudo irae , Plenty of mercy , and Plenty of wrath too : As God is a God of Mercy , so he is a God of Vengeance . And it is for his honour sometimes to magnifie himself in that respect ; Nahum . 1. These titles given to himself , and appertaining to justice , could not belong to Him , if he should for ever suffer his goodnesse to be despised . The Lord is known by executing Judgment , and will be known that way by all despisers , Psal. 9.16 . as well as the other way by shewing mercy , Psal. 9.16 .

And let our own Figg-Tree ( this Land and Nation ) , look about it , yet in time : with us God hath born long , to the Admiration of all Neigbour-Nations ; many a time the Axe hath bin up , yet layd down again : As in 88 , the Powder plot , &c. Yet a longer time hath bin granted us for fruitfulnesse , but we are growen rotten at heart , and doted ; dying , if not dead : what can be now expected but to be hewen down , and made fuel of ? that the Axe should be so layd to the Root , that we should be fell'd , so , as never to rise more ? A miserable deceit it is , to think , We may despise God's bounty , yet pertake of mercy in the End : Judgment and Mercy with God are like Jacob and Esau in their Mother's Womb : when Judgment like rough-hair'd Esau , strives to issue out first , Mercy takes it by the heel , and with Jacob endeavours to pull it back ; but Esau at length will out , though Jacob have fast hold on his heel ; Judgment will follow , although mercy struggle mightily to stay it . Oh! think of what hath bin related of Jerusalem's misery ; And make the Case our own . It may be our own , and is like to be our own , if speedy Repentance prevent not : either Ficus , or Focus ; Fruit , or Fuell ; no remedy : the chipps flye , let our Tears flow , before the Tree be down . We are burnt in the Hand already ; what Psalm of mercy shall we call for ? yet , mercy may be had : whilst the Figg-Tree stands , there is hope . If , notwithstanding all that hath bin sayd , we will go on in our wickedness , we shall but inhaunce and improve God's wrath ; And who can but pitty us , when God's soarest and severest Judgments do befall us ? So far will those that have Interceded for us , be from speaking any more in our behalf , as that they will stand out of the gap , and give way to the stroak ; take hold on the hand of Vengeance no more , but rest contented with God's proceedings : As the Dresser here promiseth to do .

After that thou shalt cut it down ] .

From the practise of this Dresser , Text. we may learn our Duty .

To rest satisfied and contented in the just and deserved condemnation of those , who remain unfruitful , under the means ; albeit they are such as we dearly affect . Doct.

When we have done our Duty , to bring a People to Repentance , and it will not be ; we must rest satisfied in their cutting down , and stubbing up after the example of this Dresser ; Who , albeit he did much respect this Figg-Tree , and bear a great and good affection to it , yet if , after all his pains bestowed on it , it remains fruitless , he sits down , and intercedes no more in the behalf of it ; but gives way to the Execution of that severe sentence before denounced against it , Cut it down .

When Israel was carryed into Babylon , and became Captives to them , God commands them to seek the Peace of the City , Jer. 29.7 . and pray for it , Jer. 29.7 . which accordingly they did , both by Instruction , laying open their errors , and discovering their impietyes ; Dan. 4.24 , & 6 , 10. and by their Example , practising their own Religion , even before their faces ; and likewise by their prayers , as they were commanded ; They were not wanting in bringing Balm to cure her desperate wounds , but they found her to be incurable . We would have healed Babylon , but She is not healed , Jer. 51.9 . saith the Church , Jer. 51.9 . Why , how so ? She would not be healed ; She contemned the means , scorned their Religion , as appears , Psal. 137.3 . and did cast away the good counsel which the Israelites gave them . Or , She could not be healed ( as some read ) , Psal. 137.3 in regard of the wound , which God's wrath had inflicted on Her : they saw , and knew that the device of the Lord was against Babylon to destroy it ▪ because it is the Vengeance of the Lord , the Vengeance of his Temple , verse 11. Now , what doth the Church in this Case ? Upon the consideration of her obstinacy and incurableness , they abandon Her , and leave Her to the Revenge of the Almighty , and will lose no more labour upon Her : Let us forsake Her ( say they one to another ) , and go every man to his own Country .

The Prophet Amos , speaking of the woful fall of the Virgin of Israel , Amos 5.2 . Amos. 5.2 . that is , of the Israelitish Commonwealth , for whose mighty sins God had cut them down with his mighty Judgments and Executions , of Sword , Famine , and Pestilence , whereby he had wasted their multitade , from thousands to hunderds from Hundreds to Tens : but they being no whit● bettered hereby , the Prophet foretells them of worser times , and more evil that shall befall ●hem , but what shall the godly do when they see those foretold Calamities befall Israel ? Amos 5.13 . Explained . Why , The Prudent man shall keep silence in that time , verse 13. As if he should say , Those that are prudent and wise , shall as that time lay their hands upon their mouths in an humble silence , and acknowledgment of God's justice in those events , and rest therewith contented and satisfied .

And such a prudent man was Aaron , whose two sons , Nadab and Abihu , being consumed with fire from the Lord , for that they offered Incense with strange fire ( fire not taken from the Altar ) , Levit. 10.3 whereat Aaron could not but be much perplexed ( and , it may be , shew some passion ) , but when Moses came un●o him , and put him in mind of what the Lord had said , I will be sanctified in them that draw nigh me , and before the People I will be glorified ; then Aaron held his Peace , Levit. 10.3 . that is , he troubled himself no further , for there is more in th●t word , than meer silence of Speech ; it implyes the silence of the heart , and a staying of the Motions thereof : His Children were dear un●o him , but the Glory of God was dearer , and in that respect he did rest satisfied .

Yet , lest he and his sons might forget themselves , and preferr carnall respects to God's glory ; Moses gives them a further Charge . Vncover not your Heads , neither rend your Cloathes , lest you Dye , Verse 6. verse 6. The meaning is , that they should not give any testimony of a repining grief and discontentment at this just Judgment of God , lest in his displeasure he consume them also .

And this is that which God required of Samuel in the behalf of Saul , who mourned exceedingly for him , 1 Sam. 15.35 . being grieved that that goodly plant , which was so lately set in Israel should be so soon withered , 1 Sam. 15.35 . But God wills him to leave off his mourning , How long wilt thou mourn for Saul , 1 Sam. 16.1 . seeing I have rejected him from Reigning over Israel ? 1 Sam. 16.1 . As if he should have sayd , Thou knowest it is my doing , rest thou therefore satisfied , and trouble thy self no further . Thus a good heart should forget earthly respects , and look up to Heaven when God executeth his severest Judgments on sinners , here upon Earth .

Reas. 1 For first , It is impossible that God should do wrong to any man : Is God unrighteous ( saith the Apostle ) , who taketh Vengeance ? God forbid , Rom. 3.5 . He abhorrs the very thought of it , Rom. 3.5 . as if he should say , Be it far from me , or any other man , to have so vile and blasphemous a conceit of God , as to imagine that God is unrighteous in punishing ; The absurdity of such an opinion , he proves by an Argument taken from the Office of God , which is to Judge the World , verse 6. For then , Verse 6. How shall God judge the World ? And shall not the Judge of all the World do right ( sayd Abraham , Gen. 18.25 . Gen. 18.25 ) He Governs the present World in equity , and in the World to come , He will give to every one according to his doings ; therefore , every punishment inflicted upon sinners , how severe soever , either here , or here after , cannot be other , then most just , seeing that Judge who is justice it self doth it ; He is a God of Truth , and without Iniquity , Deut. 32.4 . Just and Right is He , Deut. 32.4 . Doth God prevent Judgment ? or doth the Almighty prevent Justice ( saith Bildad , Job 8.3 . Job . 8.3 . ) which Interrogation is a vehement Negation ; No , he doth not ; let that satisfie us .

Secondly , The honour of God is to be preferred to all Relations whatsoever , as Moses intirnates in that speech of his to Aaron , before mentioned ; Levit 10.3 I will be sanctified in them that come nigh me ; and , before all People , I will be glorified . God , in his just Judgments inflicted upon Sinners , sheweth Himself to be holy and just ; and looks to be sanctified of his People , in the acknowledgment of his Holinesse and Justice . When He sanctifies himself in the waies of Judgment upon the wicked , then He sanctifies himself in them , Exek. 28.12 , & 38 , 16 , 23. Ezek. 28.22 . & 38.16 , 23. And when his Holinesse and Justice is acknowledged in their just and deserved Punishment , then He is sanctified of or by his People . Now , God having fully purposed to glorify himself , by all his Creatures , finds no other way left , of reaping any honour from the Wicked , ( who will not be reclaimed , ) but onely by magnifying Himself in the Judgments that He execute●● on them ; they make themselvs uncapable of being Active Instruments of His Glory , Prov. 16.4 by performing that which is good in His sight , therefore they shall be Passive Instruments , serving to decla●e His infinite Justice in their destruction : And , when we acknowledge God's Justice and Righteousnesse in those Judgments inflicted on them ; when we justify His sayings , ( let Him speak never so sharply , ) and clear him in his Judgments ( let him deal never so severely , Psal. 51.4 . Psal. 119.75 . Neh. 9.39 . Dan. 9.12 . Psal. 51.4 . ) ; then He is Actively sanctified by us , as He was by David , Psal. 119.75 . by Nehemiah , cap. 9.33 . Daniel , 9.12 . and others ; Let us so do , and rest satisfied and contented .

Thirdly , It is , and ought to be , the Prayer of every good Christian , Mat. 6.18 . That God's Will may be done , in Earth as it is in Heaven , Mat. 6.10 . and accordingly , we ought to endeavour to conform our Wills to the Wills of the blessed Saints and Angels that are in Heaven , ( otherwise our hearts and tongues are strangers in our Petitions : ) Now , those in Heaven know no man according to the Flesh ; they will and like , whatsoever God willeth and liketh , and rejoyce in that which makes for His Glory : They sing , when , in this World , the hearts of obdurate Sinners are made fat against the day of Slaughter , Isa. 6.3 , 10. Rev. 15. & 18. Isa. 6.3 , 10. and when Vengeance is executed on Sinners , Revel. 15. & 16. They approve even of the damnation of all Impenitent Sinners , were they , in this life , their dear friends , and intimate acquaintance . Indeed , whilst we are in this life we are not perfect , so as to be purged from all drosse and corruption ; not so perfected as we shall be , when our Wills are throughly compleat ; yet we ought to strive unto Perfection , as the Apostle did , Phil. 3.14 . Phil. 3.14 . And what we cannot here reach , we are to approve of , and that should content us .

There is an Objection , or two , that would be spoke withall . Let us hear what they have to say , before we come to the Use .

If we ought thus to conform our Wills to the Will of God , Object . and rest satisfied in the destruction of Sinners ; what need we to admonish them , instruct them , pray for them , and use means for their Salvation ; seeing their perdition and damnation should content us ?

As the Will of God is made known unto us , Resp. so we ought to conform unto it . Thus David fasted and prayed for his Child that was begotten in Adultery , notwithstanding the prediction of Nathan ; for that he understood conditionally , ( as other threatnings , of like nature , were to be understood , ) but when he certainly understood , by the event , that God had determined the Child should not live ; he then riseth from the Earth , whereon he lay , he washeth himself , and changeth his apparell , he goeth into the House of God , and worshippeth ; then home to his own House to eat meat , and now refuseth no comfort , ( who before would take none , ) to the admiration of his Servants ; and being demanded the reason of this strange Change and Alteration ; He tells them , Whilst the Child was yet alive , 2 Sam. 12.22 , 23. I fasted and wept ; for I said , Who can tell , whether the Lord will be gratious unto me , that the Child may live ? But now he is dead , wherefore should I fast , Can I bring him back again ? I shall go to him , he shall not return to me , 2 Sam. 12.22 , 23. Upon which passage , a very learned and religious Bishop of our Church hath this Annotation ; Till we know the determination of the Almighty , B. B. Hall . Cont. it is free for us to strive , by our Prayers , with Him ( not against him ) ; when once we know them , it is out Duty to sit down in a silent contentation .

Whilst there is any hope of converting a Sinner , or doing any good unto his Soul , all means are to be used ; all waies are to be tryed , all Patience to be practised , and all Wisdom to be exercised , all occasions to be taken , that probably may prevail to do him good ; still a wicked man is to be pityed , still to be loved , still to be mourned for , and wished well unto ; and whoso is wanting in his duty herein , hath much to answer for before God : None may give over using the means of a Sinner's reclaiming , till there be no hope at all ; And there is hope whilst there is life : Should God , in deed , reveal unto the Church the Reprobation of any Sinner ( saith Augustine ) , Aug. lib. 22. de civ . Dei . c. 24. the Church ought no more to pray , that such a man might be saved , than they are to pray for the Salvation of Devills , and of damned Spirits , ( to whom our charity extendeth not , as being uncapable of beatifical Vision ; ) But that God hath not done of any one , save onely of them that sin against the Holy Ghost , ( which no private man , but onely the whole Church of God , is fit to judge of . ) Yet , by the Event , God revealeth His Justice , and cut off all hope of amendment by death ; And in such a Case , we should rest contented , and bless His Name for their ruine .

But this Doctrine makes against Christian Charity , which teacheth us to lament for the misery of Sinners , Object . in their Sufferings : And , Esth. 8.6 . Can I endure ( said Esther ) to see the evill that shall come unto my People , or how can I endure to see the destruction of my Kindred ? Esther 8.6 .

We must look upon the Judgments that fall upon Sinners , Resp. with a double aspect : Look upon them as they tend to the destruction of the Creature , we then lament ; but if we look upon them , as they set forth the Glory of God's Justice , we joyfully approve of them , and rejoyce in them . How often hath a wise Judge passed Sentence upon a Malefactor , with tears in his Eyes ? being moved with indignation as they are Malefactors , but with compassion as they are miserable men ; Green wood , laid upon the fire , both weeps and burns ; it weeps at the ends , and burns in the middle : A deep Vally is clear on the one side , yet cloudy on the other ; so may a Christian mourn in one respect , and grieve in another : When Joseph fell upon his Brother Benjamin's neck , his Eyes were full of tears , when his heart was full of Joy . These works of Justice are like to those double-faced pictures ; look upon them one way , and you may behold an ugly shape and visage ; change your posture , and look upon them another way , and you shall see a faire and beautiful Person : Look up to God , and we have cause to rejoyce ; Look upon a Sinner , and there is great cause to mourn ( saith Luther ) . Luther Tom. 1. fol. 39. In short , we are to be affected in all Judgments that are inflicted on Sinners , as the Author of them is ; who delights not in them as they make the Creature miserable , but as they make His Justice glorious : Now let us apply the Poynt .

Use 1 Me-thinks , this being laid to heart by such as remain obdurate and impenitent , notwithstanding all the means that hath been used for their amendment , should somewhat startle them : It was a sad Speech , and piercing , that I have heard a godly Mother did sometimes use to a wretchlesse and ungratious Child , whom she had often admonished , over whom she had often lamented and shed tears , and for whom she had often prayed ; but nothing prevailing with him , she at length used this Speech unto him ; Seeing my Sighs , my Tears , my Perswasions , will not prevail , know this , that the time is coming ( if God gives thee not Repentance ) , that I shall rejoyce in thy condemnation and destruction : And it is a truth , For however in this World , we cannot but condole and bewail the misery and ruine of those we do affect , as David did his Absolom ( albeit we rest satisfied with the righteous Judgment of God therein ) ; yet , at the last day , there will not be the least sorrow for it ; we shall as well rejoyce in their Damnation , as in the Salvation of others . Oh! What wofull Lamentation will wretched Sinners make at that day ? when there shall be found not any Friend to pity them , to send forth one Sigh for them , nor shew any Compassion unto them ? M●serable Creature , to whom wilt thou turn thee ? Not amongst all the Celestial Company , shall you find one Comforter , in that day of Vengeance ; Not one to speak a word for you ; No Dresser of the Vineyard , no Minister , no Intercessor , to be heard making such a suit for an unprofitable Figg-Tree ; Lord , spare it one year more . Children may call upon their Parents , begg their Prayers , desire some tender Compassion from them ; but to little purpose . Parents may desire their Children to speak one word for them , and in their behalf ; they may adjure them by the Womb that bare them , and Papps that gave them suck , to think on their misery , and solicite on their behalf ; but all labour is lost ; No Compassion , no naturall Affection will be left ; no regard will be had of Kindred , Friends , Alliance , &c. God's Glory onely shall be regarded by the Godly ; They will not only be satisfied and contented with the just Judgments of God upon you , but blesse God for it , and rejoyce in it .

Use 2 And whilst we are here upon the Earth , let us learn to glorify God in respect of His Justice , and to conform our Wills in all those Judgments that befall our selves , or others , to His most holy and blessed Will. It is a Lesson , I know , very hard for Flesh and Blood to learn : By nature , we are apt to question the Righteousnesse of God , ( at least , secretly in our hearts , ) in many of His Judgments , Rom. 3.5 . as the Apostle intimates Rom. 3.5 . Is God unrighteous , that taketh Vengeance ? I speak as a man ; As if he should say , I make not this Objection of my self , but every natural man is apt to speak and think so , and judge amisse of God's Justice , and charge Him of cruelty and hardnesse , ( as I might shew you in particular , about the Poynt of Election and Reprobation : ) How apt are men to call the Equity of God's Decrees into question , and peremptorily to conclude , that the waies of God are not equall , in rejecting the greatest part of Man-kind , and damning them for their Sins , whom He had before-hand pre-ordained to destruction ? But why speak I of vain and wicked men ? We shall find , that the very best of us are to seek in this Lesson : we are too too apt to murmur and repine at his corrections , and be discontented with His Judgments , as if they were too rigorous and severe ; and so we judge , not only of such as are inflicted on our selves , ( as did Job and Jeremiah , ) but oftentimes , of those which are inflicted upon others . David was greatly displeased , because the Lord smore Vzzah with death for so small a fault , as he imagined that to be , 2 Sam. 6.6 , 7 , 8. in 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 .