THE Figgless Figtree: OR, THE DOOM OF A Barren and Unfruitful Profession LAID OPEN. IN AN EXPOSITION UPON THAT PARABLE: A Certain Man had a Figtree Planted in his Vineyard, etc. Luke 13. 6, 7, 8, 9, 10. By Nehemiah Rogers, a Minister of the Gospel of Christ. Now learn a Parable of the Figtree, Math. 24.32. LONDON, Printed by J. S. for George Sawbridge, and are to be sold at the Sign of the Bible on Ludgate Hill, 1659. THE Epistle Dedicatory. To the Worshipful and Religious Gentleman, Mr. Thomas Roberts, of Little-Braxsted in Essex. The Continuation and Increase of all needful Blessings in this Life, and eternal Life hereafter. Good Sir, THe Roman Orator tells us, Quod exemplo fit, jure fieri putamus; There are few Writers (humane or Divine) but they entitle their Labours, intended for Public, to some particular Person whom they make choice of, either to Pattonize their Persons and Works, (in which Case Wisdom directs them to some Learned Maecenas, one of high Place, and eminent Parts and Power; who is able to shelter them from the malice of carping Momus); Or to testify thankfulness, for some special benefit received: (and in that Case discretion guides them to pitch their thoughts on some singular Benefactor). The Community of the Act, may plead an Immunity for my Action, in going the common road of Writters. Yet I close not with those who crave Protection; there is no need of that: for if it be Truth that I Preach and Print, it is God's, and needs no other Protector: If it be Error, all the Powers under Heaven are unable to support it: That I aim principally at, in my Dedications, is, The Testification of a thankful heart, to those, from whom I have received undeserved kindness; And in the number of those, should I forget you, I should forget myself. To you Sir, I am many ways obliged, for your abundant favours, & fruits of love, really expressed, even then, when it pleased God most to darken my outward Estate. For three years' space I most comfortably enjoyed my Ministry, (through God's goodness and Yours,) in that Parish where you now Dwell; all which time, I found your house to be both to me and mine, as the house of Onesiphorus was to Paul, a house of great refreshment; 2 Tim. 1.16. The shadow of your Trees was to me, as Jonah his Gourd was to him, Jon. 4. very comfortable; but it pleased God to prepare a worm (what worm I will not say, but it went under the notion of an unknown Friend) which did smite my Gourd, and so gnaw the Stalk of my , that it soon withered, to my grief. I, wanting those means (whereby the World doth usually testify their thankfulness to their Benefactors) desire by this outward evidence, to give evidence to the World, of the inward disposition of my heart, in presenting to you, and sending forth under your name, this Fruitless Figtree: The Title promiseth little, yet, I hope under the Leaves thereof you will find some Fruit that will please your Religious palate. I cannot doubt, but that, as you were a Religious Hearer of something of mine, that hath formerly past the Press, (which, in transitu, as it was passing by, you called in, and gave it friendly entertainment), so you will be a profitable Reader of this, and give it Houseroom and Heart-room; and seeing it comes unto you, under your own name, it will be a welcome Guest unto you. And my poor Prayers shall accompany it, and follow you: The Lord so assist you with his Grace, that by this, and all other good means, you may grow from Grace to Grace; that so perfecting your Sanctification in the fear of God, you may be made perfect in every good work, to do his will; working in you that which is wellpleasing in his sight, through Jesus Christ our Lord, Amen. Thus prays he, who is Most obliged to you in the bonds of Thankfulness. Nehemiah Rogers. Dodding-Hurst, Novemb. 1. 1659. and To the Pious and Religious Gentlewoman Mrs. Dorothy Roberts, his Virtuous and Worthy Wife. The Continuation and Increase of all needful Blessings in this Life, and eternal Life hereafter. Good Mrs. Roberts, THere is no Monument so lasting, 2 Tim. 1.5. to perpetuate the memory of godly Parents, and make them to survive after Death, as is the godliness of the Child: Solomon brings in the Children of the Virtuous Woman, spreading of her praise; They arise up, and call her Blessed, Prov. 31.28. which is not to be restrained to a Verbal praise, given by Children to Parents whilst they live, (for that may proceed (as many times it doth) from self-love and flattery); but it is principally to be understood, of an Actual and Real praising of her, both Living and Dead): which is done; when those shining virtues of Modesty and Humility, and other Graces that were in the Parent, appear in the Child, and proclaims the Piety and care of the Mother in their Education. Your Mother, Mrs. Pert. (now with God) was a Godly and Religious Matron, (whom, for her more than ordinary endowments, both of Nature and Grace, I honoured whilst she lived, and cannot but gladly make mention of, being Dead); She had always a great care of her children's Religious bringing up; John, Epist. 3. and her joy was greater to hear, and see, that they walked in the Truth, then that they enjoyed fair Estates, and large Possessions in this World. I need not embalm her, being Dead with my Report, who living, was so well reported of by all that truly knew her, and the grace of God that was in her; and now being dead, yet liveth in the godly Conversation of her Children (both Sons and Daughters) who manifest the fruit of their religious Education, by such a Conversation as becometh godliness. Should I speak of those excellent Parts that God hath been pleased to endow you withal, your Modesty would not like it, and those that are not well acquainted with you, would think I flatter, (but that is beneath my Calling, and above my Skill). This I may truly say (without flattery), that God hath enriched you with that which is more precious than Gold, A true and lively Faith, accompanied with the grace of Knowledge, the Government of Temperance, the Ornament of a meek and quiet Spirit, the support of Patience, the Splendour of Humility; so that whilst you live, your Mother is not dead: and albeit, God hath not given you a fruitful Womb, yet he hath blest you with a fruitful Heart; insomuch, as that which the Prophet speaks, may in a good sense be applied unto you: The Desolate shall have more Children than the married. Isa. 54. ●1. To myself in Particular, 2 King. 4.10. you have been like that godly Shunamite to Elisha; you have joined as a Partner with your Husband, in his love and bounty, providing Light and Lodging, Houseroom and Frying, and other necessaries fitting for an Elisha: and therefore I make bold to join you with him in this Dedication, craving the like acceptance from you as from him. And I shall put up this prayer to Heaven, both for you and for him: The Lord so assist you with his Grace, that by this, and all other good means, you may grow from Grace to Grace; that so perfecting your Sanctification in the fear of God, you may be made perfect in every good work, to do his will; working in you that which is wellpleasing in his sight, through Jesus Christ our Lord, Amen. Thus prays he, who is Most obliged to you in the bonds of Thankfulness. Nehemiah Rogers. Dodding-Hurst, Novemb. 1. 1659. TO The Reader. And more Particularly, to my well-beloved, the Congregation of Dodding-Hurst in Essex. Good Reader, IN the Closure of my Exposition upon that Parable of a Friend going to his Friend at Midnight, Luke 11.5. etc. I intimated my intent to go on, in the next place, with that ensuing Parable, of a Son ask Bread of his Father, Luke 11. verse 11. etc. But this, (as thou seest) is stepped into the World before it: Yet know, that it is upon the birth, albeit, as yet, there is no strength to bring it forth: I doubt not, but with God's assistance, thou shalt see, The Father's blessing to attend both on this, and that before mentioned. To you that have been Hearers (in part or whole) of what is now set forth, I shall use the words of St. Paul, To write the same things to you, which you before have heard, to me it is not grievous, Phil. 3.1. but for you it is safe: For to use the words of St. Peter, In this that I now write unto you, I stir up your pure minds by way of remembrance. 2 Pet. 3.2. The best of us are dull to conceive, hard to believe, apt to forget, and slow to practise: Let our minds be never so pure, yet there is great need of stirring up: Dead Ashes we stir not up, but Embers, that be warm, to re-enkindle the live-coals that lie hid under them: When we lay on green wood, we blow the fire, and do not stir it; when dry, we stir the fire, and need not blow it: Proselytes stand in need of kindling; well-improved Christians of stirring up, and quickening. And such I trust you are, (if you be not, it is your shame:) God hath blessed you with the means for many years together; and, through the Religious care of worthy and conscionable Patrons and Patronesses, Dodding-Hurst. (for which this Place and Parish above many other have great cause of thankfulness) there hath been a succession of godly and painful Pastors, who have been set over you, to watch for your Souls; whose Labours God hath so blessed, that there is not (for any thing that I yet perceive at present) any Faction or Fraction amongst you: No Papist, Anabaptist, Quaker; nor any such like Schismatique: you live in amity and peace one wi●h the other (generally); which is not ordinary, and, in these times, a singular mercy. And yet I fear, That charge which the Apostle layeth upon the Hebrews, may be laid on some of you: when as in regard of the long and plentiful means you have enjoyed, you ought to have been Teachers (not Public Preachers, Heb. 5.12. for that you ought not to be, but Teachers) to your Families, and one of another, in private communion; you had need to be taught the first Principles and Fundamentals of Religion. It hath pleased God to bring me amongst you, and give me a comfortable Call unto you: For, besides the Nomination and free Presentation of me to that Place, by the Godly and Judicious Patron; I was acquainted with the joint, and unanimous desire of you all, (which you testified under your hands, by way of petition to the Patron, that he would pitch his thoughts upon me), that I might be your Pastor; This indeed, made me (it being undesired) much more willing to undertake this Charge, which otherwise (I believe) I should hardly have been drawn unto; And now, having undertaken it, I desire God's assistance, and your prayers, that I may be found faithful therein, 2 Thes. 3.1. Phil. 1.9, 10, 11. whilst it shall please the Lord to continue me amongst you; And that the Word may have free passage, and be glorified in us, and by us, both Minister and People: And this I pray that your love may abound yet more and more in knowledge and in all Judgement, that you may approve things that are excellent; that you may be sincere, and without offence till the day of Christ, being filled with the fruits of Righteousness, which are by Jesus Christ, unto the glory and praise of God: I shall second my prayers with my best endeavours. Read diligently what you have heard, apply conscionably what you read and hear, and bring forth fruit accordingly: so shall we one day rejoice in this (both I and you), that we have not heard in vain, nor laboured in vain. Dodding-Hurst. Novemb. 1. 1659. Your Servant for the furtherance of the Salvation of your Souls, Nehemiah Rogers. The Erratas that have past the Press, you shall find in the end of the Book. The Text. Luke, Chap. 13. verse 6. 7, 8, 9 Verse 6. HE spoke also this Parable: A certain man had a Figtree planted in his Vineyard, and he came and sought Fruit thereon, and found none. Verse 7. Then said he to the Dresser of his Vineyard; Behold, this three years have I come, and sought Fruit of this Figtree, and found none; Cut it down, Why cumbereth it the ground? Verse 8. And he answering said unto him; Lord, let it alone this year also, till I shall Digg about it and Dung it. Verse 9 And if it bear fruit, well: and if not, then after that, thou shalt cut it down. A Summary of all the Principal Doctrines, Collected and Illustrated from the several Verses of the Fruitless Figtree, Luke 13.6, 7, 8, 9 Verse 6. HE spoke also this Parable: A certain man had a Figtree planted in his Vineyard, and he came and sought fruit thereon, and found none. Doct. 1. The word spoke by the mouth of God's Ministers, is no less to be esteemed the word of God, than that which was spoken by Christ immediately. Page 9 Doct. 2. Weighty matters should be pressed and insisted on. Page 11 Doct. 3. Repentance is a difficult, yet a necessary work. Page 17 Doct. 4. Christ was no silent Minister of his Church. Page 18 Doct. 5. Christ spoke Parables. Page 26 Doct. 6. God is resembled to Man in Scripture. Page 37 Doct. 7. He takes upon him the Profession of an Husbandman. Page 40 Doct. 8. The Church is a Spiritual Vineyard. Page 44 Doct. 9 The Church of Christ is but one. Page 58 Doct. 10. It is the peculiar Inheritance of the Lord. Page 68 Doct. 11. Man is a Tree Mystically. Page 71 Doct. 12. Those Trees wherewith God furnisheth his Vineyard are of a Fruitful kind. Page 80 Doct. 13. Those Trees which God expects Fruit from, are planted Trees. Page 84 Doct. 14. The Church is God's Nursery. Page 89 Doct. 15. Visiting follows Planting. Page 102 Doct. 16. Fruit is expected from every Figtree that God hath planted in his Vineyard. Page 105 Doct. 17. Where God hath well deserved, there many times he is ill requited. Page 127 Verse 7. Then said he unto the Dresser of his Vineyard; Behold, these three years I come, seeking Fruit on this Figtree, and find none: Cut it down, Why cumbreth it the Ground? Doct. 1. The Ministers of the Word and Sacraments, are the Dressers of the Lords Vineyard. Page 153 Doct. 2. The Dressers of God's Vineyard should be as one, in their Master's work. Page 171 Doct. 3. God makes known his mind unto his Ministers, and acquaints them in a Familiar manner with his intents and purposes. Page 194 Doct. 4. Great attention and regard is to be given to matters weighty. Page 203 Doct. 5. Sin may not be looked upon with a regardless eye; or, God's complaints are not to be slighted or passed over, regardlessly. Page 206 Doct. 6. Barrenness in a Figtree is fault enough. Page 210 Doct. 7. Circumstances of sin, give Aggravations to it. Page 218 Doct. 8. God alloweth and allotteth to every Figtree, growing in his Vineyard, a due proportion of time for the bringing forth of Fruit. Page 221 Doct. 9 Time allotted (for bearing fruit) neglected, aggravates the fault. The longer Time the greater Crime. Page 224 Doct. 10. To sin against the means, addeth weight unto the sin, and is most provoking. Page 249 Doct. 11. It is God's usual manuer to Speak before he Strikes, to pronounce Judgement before he Executes it. Page 261 12. Abscission and cutting down, is the Doom of an Hypocritical and Barren Professor. Page 282 13. No outward Privilege can secure a sinful People from the stroke of Vengeance. Page 300 14. God's severest Judgements have always most equitable reasons. Page 304 15. Barren Professors are Cumbersome. Page 313 Verse 8. And he answering said unto him, Lord, let it alone this year also, till I shall Digg about it and Dung it. Doct. 1. When God falls to complaining and threatening, it is high time, for such as have any Interest in God, to fall to praying. Page 326 Doct. 2. When God is offended, Christ steps in and mediates, and puts a stop to the present proceed of Justice. Page 334 Doct. 3. Faithful Ministers may not be wanting (neither are they wanting) in interceding and praying unto God in the behalf of that unprofitable People which is committed to their charge. Page 342 Doct. 4. Reverend Styles and Names should be given to our Superiors. Page 361 Doct. 5. The Lord of the Vineyard is Lord Paramount. Page 362 Doct. 6. The Lord alone is to be sought unto, in our prayers, and by our prayers. Page 366 Doct. 7. It is as great a favour as can be expected or desired, for a sinner to be a while-longer spared: Or, To be let alone or spared a while longer, is as great a mercy as can be desired on a Sinner's behalf. Page 370 Doct. 8. God's Patience hath a Period. Page 380 Doct. 9 Faithful Ministers seek not themselves, but the good of those committed to their Charge. Page 383 Doct. 10. Good Ministers are great pains-takers. Page 386 Doct. 11. Digging is one part of the Ministerial Function. Page 409 Doct. 12. God's Ministers are to Dung as well as Digg. Page 420 Verse 9 And if it bear fruit, well; and if not, then after that thou shalt cut it down. Doct. 1. A faithful Minister cannot but be deeply affected with grief, in the behalf of such as remain unfruitful under his Ministerial Labours. Page 427 Doct. 2. Where the Dresser's diligence accompanies the Owner's patience, there is hope even of the most barren Tree. Page 430 Doct. 3. All will be well if we bear Fruit, though it be late first; Fruitfulness at last will make amends for all. Page 436 Doct. 4. Barrenness may be found under the best and powerfullest means. Page 443 Doct. 5. The Dressers of God's Vineyard should be inclined to acts of Mercy, and not too forward in provoking God to acts of Justice. Page 456 Doct. 6. By frequent prayer God is so overpowred, as that he cannot presently destroy. Page 459 Doct. 7. Whatever be the Instrument, or who ever be the Agent: God is the principal Efficient of those Judgements which befall a People. Page 469 Doct. 8. Greatest severity attends upon despised Mercy. Page 483 Doct. 9 We are to rest satisfied and contented in the just and deserved condemnation of the wicked; albeit, they are dearly beloved of us. Page 491 Reader, THis same Author Mr. Nehemiah Rogers, hath lately printed, An Exposition on that Parable, Luke 11.5,— 11. Which of you shall have a Friend, and shall go unto him at Midnight, etc. Also on that Parable, Luke 7.40,— 51. There was a certain Creditor, which had two Debtors, etc. Also on that Parable, Luke 10.30,— 38. A certain man went down from Jerusalem to Jericho, and fell amongst Thiefs, etc. All to be sold by George Sawbridge, at the Bible on Lud-gate-Hill. The analytical Table. Showing the Method Observed and Followed (for the most part), in this Exposition of the Parable of the Figgless Figtree, Luk. 13.6,— 10. ●his Pa●●e we ●●e consi●●●ble, The Preface, vers. 6. He spoke also this Parable: where The Reference in that Particle [Also] The Instruction [He spoke this Parable] notifying The Doctor [He spoke] The Doctrine [This Parable] The Parable which is Propounded, vers. 6. A certain man, etc. where The Subject, and there is showed The Owner, Who he was [A certain man]. What he was [A Vinitor or Husbandman]. His Possession, where The Nature of the Inheritance [A Vineyard], where take notice, Of the Unity of it, It was but [One], Of His Propriety in it, It was [His Own]. The Plant of note, therein growing, _____ set forth For Kind. Generically [A Tree,] Specifically [A Figtree]. For Quality, showing Its Plantation it was [Planted], It's Situation [In his Vineyard.] The Predicate, He came and sought fruit, etc. where The Owners Visitation of it [he came] His Expectation from it, He sought, fruit, etc. where The Owner's gracious Acquisition [He sought fruit thereon] The Figg-trees unthankful Retribution [He found none], Prosecuted, vers. 7, 8, 9 where we have An Expostulation about it, vers. 7. where The Persons Considerable in it, Expostulating [Then said He] Expostulated-with, [The Dresser of his Vineyard] The Substance of it; Behold, these three years, etc. which contains in it, A sad Complaint, and there consider we The manner of it [Behold] calling for Attention. Observation. The matter [these 3 years], etc. where is showed The Grievance, which was Sterility and Barrenness. The Aggravations From the time specified [three years'] From the cost bestowed intimated, in these words [This Figtree.] A severe sentence cut it down, etc. where The Object, [It] The Doom [cut it down why Cumbers it, etc. and there The Severity of the Sentence [Cut it down] The Equity of it [Why Cumbers it the Ground?] The Intercession made for it, vers. 8.9. And there The Persons Interceding [He said.] Interceded [Lord.] The Request, Let it alone this year also, etc. where The Boon or thing requested, which is Specified [Let it alone], From the Circumstance of Time [This year also]. From the End [till I shall Digg about it and Dung it.] Enlarged, and that The Terms on which the Request is made, and that On the Dresser's part, he would take pains with it; and Dig about it, Dung it. On the Figg-Trees behalf, which hath two Branches: 1. Affirmative, If it bear fruit, Well; where A Supposition [If it bear fruit,] A Determination [well]. 2. Negative, If not, then after that, etc. and there An Addubitation or Suspicion [If not], A Concession [After that, thou shalt cut it down.] THE Figgless Figtree. TEXT. LUKE 13. 6.-10. He spoke also this Parable, A certain man had a Figtree planted in his Vineyard; and he came, and sought fruit thereon, and found none, etc. IT is storied of Caligula, Dio. in vitâ Calig. that he feared nothing so much as Thunder, to drown the noise whereof he had an Ensign made, wherewith he would make a kind of thundering noise. when it thundered 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 practice of Impenitent and obdurate sinners they seem to tremble at the Judgements of Almighty God; when notwithstanding they go on in a provoking way, daring the God of Heaven, to their utter ruin. 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 speaks, Judas Gaulonites. Acts 5.37. Who joining in confederacy with one Sadoc a Pharisee, Joseph. Antiq. Jud. lib. 18. c. 1. Theophil. in loc. Oecum. in Act. 5. became the Author and Ringleader 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 Roman yoke, 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 design: whereof Pilate understanding (He being then Governor of Judea for Caesar) sent armed troops, and cut them off before they were ware. Even whilst they were sacrificing, they were sacrificed; and so their blood was mingled with that sacrifice which they offered. The Occasion. Verse. 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 murdered, 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 Judgement both of the Fact, and Persons. The quick and piercing eye of our Saviour (probably) discovered therein, Lyra. Bernard. a train or trapp laid, to entangle him in his talk, (whatever other pretence might by them be made). Should he have Patronised the Persons slain, than he would have been accused for a friend of Rebels, and seditious Persons; should he have spoken the least against Pilat's cruelty, he might have been charged to have been an enemy to Caesar; should he have approved of the Fact, than had he been accused to the People as an Abettor of the Roman Precedent 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 less 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 sinful 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 than others, whom we see to be afflicted more than others: Nor yet flatter ourselves in our sinful ways, for that the like Judgements 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 pass that we speed better than 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 fruitless Figtree 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 barrenness 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 pains upon it, than formerly he had done, hoping that then it would recompense 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 soil, flowing with milk and honey: He hath sent his servants amongst you, who in no good point of Husbandry have been 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 ruin: But through the earnest prayers and supplications put up unto him by his Servants and Prophets on Jerusalem's 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 privilege will exempt you from the stroke 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 itself. The Preface we have in these words of the Evangelist; He spoke also this Parable, intimating a Reference to what went before, in that Particle [Also], And the Instruction which follows after, He spoke this Parable. Where we may take notice of the Doctor or Teacher [He spoke], And then the Doctrine or lesson taught [This Parable]. The Parable itself, is first Propounded, A certain man had a Figtree, etc. 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 Figtree planted in his Vineyard; And there the Owner, and his Possession. The Owner, A certain man, where we shall show you, first, who he was, A man: 2d what he was, A Vinitor or Husbandman; His Possession, he had a Figtree planted in his Vineyard, notifying first the Nature of his Inheritance in General, [A Vineyard]: For Unity 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 Figtree. And for Quality: No wild one but planted, (such was its Original); and that in no barren soil, 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 Figtree, 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 Figtree, 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 etc.] Wherein we have first a sad Complaint, Behold these three years I come seeking fruit on this Figtree 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 Figtree, and find none] where the Grievance [Barrenness] The Aggravation from the Time [three years'] and from the cost and pains bestowed on it, employed in these words [The Fig tree] this which I myself planted, and that in mine own Vineyard where nothing is wanting that might conduce to fruitfulness. The severe Sentence follows, Cut it down, why Cumbers it it the Ground? where the Object doomed, [It] that is, the Fig tree before mentioned; And the Doom itself, [Cut it down] showing the severity of it, not lop 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 Figtree follows, vers. 8. And he answering said unto him, Lord let it alone this year also, etc. Where we have observable, first the Persons interceding, [he said], interceded; [Lord]: Secondly, The Request made, Let it alone, etc. 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 dig about it and dung it] that it may become fruitful. This was his Aim in General, Secondly, The Terms 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 pains 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 Figtree, 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 employed). In the latter we have an Addubitation or suspicion [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 Figtree, whereon the owner could not find so much as one Fig growing, Cap. 35. yet (as Solinus speaks of the Egyptian Fig tree) we shall find it richly loaden with wholesome Doctrine, and heavenly instruction; bearing fruit not only on the main stock and body of it, (which is the principal scope,) but on every branch and twig thereof; which being wisely gathered, and with the hand of Faith plucked and applied, shall (I hope) nourish our souls with much sweetness. 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 Veil 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 Figtree, Text. The Mystical sense. etc.] 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 man's 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 Catholic 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 fullness 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 only of that, Deut. 9.26, 29. Psal. 33.12, & 68, 9, & 78, 62, 71, & 79, 1, & 106, 5. This Figtree 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 profess themselves members of the Church Catholic, 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 summed up in one, [Dresser,] not Dressers. The fruit expected is faith and good works, as is showed, 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 amiss (I conceive) be understood of the time of Christ's public Ministry amongst them, which had now been three years and upwards: And his coming for fruit; of his several go 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 allows 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 Figtree, (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 barrenness, 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 public 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 God's patiented forbearing of us; obtained by the Prayers of Gods faithful Servants, notwithstanding our manifold provocations. The Digging & dunging about the Jewish Figtree, sets forth unto us, the pains and labours that Christ's 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 pains and labours that the Ministers of the Gospel now take, about the Christian Figtree, 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 spoke also this Parable]. Text. Which words are the words of the Evangelist, and not the immediate words of Christ, Obs. and yet no less to be esteemed the word of God, then that which Christ spoke 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 spoke as they were moved by the Holy Ghost, 2 Pet. 1.21. In the old time God spoke 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 spoke 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. God's spirit did suggest and dictate, both for matter and manner whatsoever they wrote or delivered for Doctrine. It is not you that speak, but the spirit 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 affairs, common to them with other men, Robin's. Essay of the Holy Scripture: Obs. 8. required), nor was all which they spoke suggested by the spirit immediately, neither was all wherein they were divinely inspired both in preaching and writing, brought into the public treasury of the Church, and made a part of Canonical Scripture; but only so much as the Lord in wisdom 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 burdensome by too great largeness and prolixity. But this I say, that whatsoever we find written in the Holy Scripture, (albeit upon some special occasion penned by the Penmen thereof, as this Preface was) is no less to be esteemed than the word of the eternal God, than that which Christ himself spoke immediately, with his own mouth, when he was on Earth. It is a point that might afford us manifold Use, Use. but I intent not to insist upon it: I shall only leave with you this Admonition, when you come to the hearing or reading of the word, set yourselves 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, always 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 Dependence 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 Judgements that had befallen others, and would befall them in case they speedily repent 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 been 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 expel and supplant out of men's 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 chrysostom) 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 always before their eyes, and always have it in their minds. And our blessed Saviour (a wiser the 〈◊〉 Solomon) discoursing of the Kingdom of Heaven (a matter of much moment) that he might leave the stronger impression of it in our minds, propoundeth many Parables one after another, as we read, Math. 13. He gins with the Parable of the Sour, 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 Kingdom, which do so nearly concern us. And this is not more than needs; Reas. Phil. 3.1. for us it is safe, Phil. 3.1. and that, first, in respect of our Ignorance and dullness in spiritual 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 weakness, and slipperiness 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. than they remembered 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 backwardness to believe and Practise, that which is required of us. Upon the first voice that came to Peter, Acts 10.13, 14. willing him to Rise kill and eat, Acts 10.13. He replies, Not so Lord, vers. 14. but when that Voice is heard a second and third time, Verse. 16 he learns obedience, vers. 16. That wood which with a single wedge will not rive, is split with a double or triple one. Nunquam satis dicitur; quod nunquam satis discitur: Seneca. Till we practise enough, 'tis never said enough, said Seneca. This tends to the Justification of the practice 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 showed but once, for fear that what is admired at first, upon a second showing 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 man's 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 idleness and laziness, that will not employ his time, his whole time upon his study, but is enforced through a wilful 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 withal (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 days together, about the walls of Jericho, and on the seaventh day they compassed those walls seven 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 ploughing, 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 successful: Reverend and learned Melancthon found this to be true, which caused him to go over the Epistle to the Romans, tend several times in his ordinary Lectures. And yet in seeking the profit of our Hearers, care must be had, caution. that we clog not their Stomaches, and mar their Appetites, (which may soon be done if the greater care be not had). There is Defatigatio in Intellectualibus, the sold may be wearied and tired 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 be'st cloyed with it, thou mayest distaste it afterward, or be disaffected towards it; but thou mayst vomit it, and a vomit works so, that it doth not only bring up what was then eaten, but what was formerly taken, and in the Stomach, 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 surfeit 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 through 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 needless Tautology or Battology, nor tedious repetition of the same thing that hath been 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 stroke 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 slipped 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 than others, (according to the Doctrine that you have heard) but it would be, Dr. Stoughton, his Right man's 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 than others, and we are not weary of using them often, yea always: And somethings again though necessary and useful, yet if we use them always, we shall quickly grow weary of them, if we feed constantly on them (as on Beef, Mutton, and the like); which albeit they are the best, and we can hold longer with them, yet if we use them always and without change, the stomach will be cloyed therewith: But bread we are not weary of, albeit we use it always; 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 feast: 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 public Auditory (as might be showed in some specialties appertaining to the seventh Commandment). 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 establishment of Faith, or practise of Life; the state and welfare 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. Use. 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 weariness? then surely you are to attend upon that we so often press 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 uprightness; 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. chrysostom 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 wickedness that he did the Father, the Daughter to the same uncleanness that he did the Mother; what need we vary the Doctrine? Away then with that niceness, with that itch of the ear which the Apostle complains of, 2 Tim. 4.3. to whom any reiteration, any Repetition of the same thing (be it never so useful) is irksome and fastidious: Peter was grieved 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 common with thine own soul rather, after this manner; I thought indeed that I had been 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 God's desire to fasten that nail, 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 difficult work, God must work it; Doct. 2 Tim. 2.25. It is not in man's power, 2 Tim. 2.25. And he peradventure will give it, no man is certain of it. It is a Supernatural Grace, not only above nature corrupted, but nature created; for man in Innocency had no need of it. It is a Necessary work: our Saviour before shown 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 murther, 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 spoke, 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 herself 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 bless her; she no sooner receives breath, but she cries for pardon and forgiveness. Miracles she works: the blind eyes are by her made to see the filthiness 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 holiness and perfection. In short, Repentance is herself cloudy, and made up of sadness, yet everlasting joy and happiness 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 God's faithful Ministers would not forbear Preaching it; nor the people ever leave practising it, till God be prevailed withal, 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 Martyrdom. From the word of Connexion [Also] we pass to the Instruction, [He spoke 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 spoke] He, before spoken of, Jesus Christ the Saviour of the world, the promised Messiah, of whom the woman of Samaria spoke; 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 tied, but a Preaching Minister, as appears, Math. 4.23, & 9, 35, 26, 55. Luke 4.15, 16, 17. etc. Insomuch that all bore him witness of this, vers. 22. He was the Word, Reas. John 1.1, 14. John 1.1, 14. and that excludes silence and dumbness; In a man there are three kinds of speech. 1. Sermo innatus, that inward speech which the thought of man reflecting on itself 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 draws 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 God's 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 pass, 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 spoke not a word. And good Reason there was for his silence before these. Being falsely 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 falseness of their accusations, and give us an example how to carry ourselves 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 voice, 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 voice? Mark. 1.2, 3. But other reasons may be rendered for that; First, it might be to abate the pride and vanity of Herod, who imagined that Christ would have shown some miracle before him, Luke 23.7. but our Saviour to show how little he esteemed of his worldly greatness, 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 viciousness of Life; Thirdly, for that he knew he was to receive sentence not from Herod a Jew, but from Pilate a Roman, and that he was to die by crucifying, after the Roman 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 shown thereby his magnanimity, in contemning death, had he answered any thing, it might have been thought that he had been desirous to save his Life, which he thirsted to lay down for man's Redemption: Thirdly, that be might acknowledge our sin-guiltiness, he standing in our stead, and being now ready to discharge our debt: These may be some reasons of our Saviour's silence at those times; Then he stood dumb as a sheep before the Shepherd, that the Scripture might be fulfiled, 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, Use. let not us be dumb in the cause of Christ, but find a tongue for Him, so as to confess 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 spite 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 only 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 God's 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 spite) took away from divers the use of the tongue in the days of our Saviour, and possessed them with dumbness, 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, etc. 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 dumbness 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 Margin of your Bible's will inform you) he bids them say nothing, make no noise, no motion, stir 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 Church's cause, the Case is dangerous, and yet it is to be feared, much blood hath been spilt through such silence. It is dangerous in all, but in those who are in a more especial manner deputed to set forth God's 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 dogs, Isa. 56.10. yea they were greedy dogs, saith he, who can never have enough, vers. 11. no marvel then that they were dumb. A bone (you know) in a dogs mouth doth mar 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, lest so much be lost Quarterly, etc. here is the mouth of the dog 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 choked with bones, and are gagged with preferment. A dog, 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 God's 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 hindered; 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 gross 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 than 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 enjoins silence in evil times. Mark 1.44, 45. Indeed, this is rather true in private persons then in those whom God bathe sent to deliver his message unto his people; God lays his burden on his Prophets, to burden 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 briars and thorns 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 form 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) wisdom should be showed by Ministers as well as others, (and much rather) in reproving and inveighing 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 endure it, and that more hurt (in all likelihood) then good will follow thereupon, he may (without fear of being a ) be silent and forbear; And this is the first Use we should put this point unto. The second is, Use. 2 If Christ have a Tongue for us, then let us find an Ear for him; his goodness in speaking implies 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 schismatic seducing, John 8.26 etc. and not Him speaking? shall not he that made the Ear command the Door? he that gave the Hearing be heard before any other, calling on us for Attention? Secondly, He only 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 voice 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, o 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 Skies (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 greatness, 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 wisdom of Solomon, and esteemed those happy who stood before him to hear his say, but behold a wiser than Solomon is here, Math. 22.42. He is the wisdom of the Father, all treasures of wisdom 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 wisdom 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 spoke 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 oily 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 anointed 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 goodness in his own breast, Psal. 2.6. the only Lawmaker, whose Laws are of such power as that they bind conscinece, which no humane Law of itself can do. He had the Office of a Priest as well as of a King, Psal. 110.4. He was the Highpriest 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 only 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 confess 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 pearl, Verse. 45 which may be had at an easy rare, and is wotth the buying, and withal directs us what to do, that we may purchase these, Math. 25. yea, Verse. 54 he acquaints us with a Kingdom 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. Wickedness 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 tenderness, fitting himself to every nature and ability, Isa. 40.11. Isa. 40.11. He feeds his flock like a Shepherd, He gathers his lambs with his arm, and carries them in his bosom, and guides them with young, etc. 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 anointing, 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 spoke 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 Ministry 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 Ministry 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'll 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 say, (as did the covetous Pharisees): but art thou not one of those, that when he speaks and calls for attention, puttest 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 Farm, Luke 14.18. saith another, am new married, saith the third, and must be excused; So I have this business 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 carelessly; entertaining his Doctrine like a tale that is told of no concernment? If so, than a beit you be not found in the former rank of Despisers, amongst open and profane 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 Minister'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 Ascension, 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 Judgement doth attend it, (as dumbness and blindness,) one mischievous 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 denied, but the word is variously used; for, any Enigmatical sentence, dark or obscure speech, is termed a Parable, as, Psal. 49.4. I will incline 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 plain 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), Physician heal thyself. Thirdly, Pithy 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 drawn from men's 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 drawn from any thing in nature, but a Parable (strictly taken) only from humane actions or do, and such a Parable is this which our Saviour at this time spoke. Of Parables, some are Perfect, and some Imperfect; Perfect, where the Exposition is added, such are the Parables of the Sour, 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 brows or brains; 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 dig 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 spoke 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. Matthew 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. Matthew, 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 Sour, (and so was the second in order). And without a Parable he spoke not to the people, say both those Evangelists, Math. 13.34. Mark 4.34. and that, not only at that time, and in that one Sermon (as chrysostom understands the place) but at no other time (as Augustine shows): for albeit very many things were by him properly spoken as appears, John 16.26. yet never any whole speech of his was plain, and proper, without some Parable, Proverb, or Similitude wherewith he did adorn 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 ways 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 say 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. Down. 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 Judgement unto the wicked, that the Mysteries of God's Kingdom 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 less here may suffice. Now to the Use. Use. 1 When the Prophet Ezekiel had (according as he was commanded) denounced Judgement 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 Prophecies, and of this the Prophet makes complaint, Ezek. 20.49. Ah Lord God, Eze. 20.49 they say of me, Doth he not speak Parables? that is, he speaks Riddles, (as it were) to us, we know not his meaning: Thus apt are we to object against God's 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, Lies, 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 unthankfulness towards him, and his Father's house, Judg. 9.8. was that a Lie? 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 term that a falsehood? fictions they were indeed, but lies and falsehoods 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 God's 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, etc. abound therewith in all their Prophecies. The like might be showed, was the practice 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 ancient Fathers (especially chrysostom) 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 wisdom, and divine truth: Questionless, the spirit of God would not have suffered the leaves of Scripture to have been fouled 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 been used of us: but, in so doing he gives us to understanst the liberty that his servants have, in their Ministerial function, not only 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 Mystery, by propounding any base and sordid stuff, unto the Auditory, in a parabolical 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. etc. 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 fetched 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 Merchandise and Navigation: And thus did Christ as Theophylact observes, Math. 13. He took every man in his own trade, and applied 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 Scholars to deliver themselves darkly; But God's Ministers are studiously to shun obscurity. So Austin being more desirous of his people's profit than his own credit, professeth that he had rather Grammarians should reprove him, than that the simplest should not understand him; It was origen's 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, o 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 deforms, they deformed their native beauty, by painting themselves too white: No less worthy of blame are such as fill their Sermons with Allegories, and poetical Fictions, and take more pains 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, etc. 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 Stomaches; with others of dull Capacities; with some who must be enticed and alured with a bait of Eloquence, and industry of pretty and witty Sentences and Similes (as some term them). The Israelites were willed to borrow of the Egyptians, 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 Ministry, 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 dress, 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 only barely and nakedly to propound Doctrine; but by Parables, Similitudes, Allegories, and the like to exemplify and illustrate what they have propound for their people's profit. Object. Math. 13.13. But, Was it not in Judgement, that Christ spoke 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 useful; 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, clearness 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, than 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 days, us; who, notwithstanding the clear light of the Gospel shining out in such glorious means, remain ignorant); this is a singular Judgement of God upon us, 2 Cor. 4.4. and a soar punishment of our unthankfulness, in shutting our eyes against the light of the Gospel sent unto us; Nor can a more fearful Sentence be uttered in this life against a man, Dr. Tailor on the Parable of the Sour. (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 Judgement to the wicked, to be thus spoken unto, yet it is in mercy to the godly, as our Saviour shows, Math. 13.11. Sacra Velamina. Dion. Areopag. Mat. 13.11. For albeit Parables are truly called Sacred Vails, yet when the Veil is drawn, and the Parable unfolded, and the shell cracked, the Kernel proves most sweet, and the light most beautiful and pleasant to a spiritual 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 Marquis, in the Kingdom of Naples and Nephew to Paul the V This Galeacius being persuaded by one Caeserta to hear Peter Martyr preach (who was then a public 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 showing the weakness and deceitfulness of humane Reason, in judging of spiritual 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 Music, and marks their measures and their courses, he will then be of another mind, and not only take delight in seeing them, but feel a desire in himself to bear them company, and dance with them: even the same (said Peter Martyr) betides many men, who, when they behold in others a sudden and great change in their looks, apparel, 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 joint power of which two, this change was made and wrought, which before they accounted folly) than 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 marquis, that through God's goodness, and the gracious assistance of his blessed Spirit, from that very hour 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 happiness, 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 parabolical and Similitudinary way of preaching doth: God reckons it for a favour that he used Similitudes to his People, by the Ministry of his prophets, 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 itself, propounded by our Saviour. A certain man had a Figtree 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 Predicate, or what is said of that Subject. The Subject matter, A certain man had a Figtree 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 Figtree planted in his Vineyard. The Predicate 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 inquire: 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 material 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 gross and carnal a conceit of God, as to imagine that God is corporeal, 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 cloven of a rock, Exod. 33.20, 22. and there putting his hand upon him, did show 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 corporeal, and hath a body as man hath: and of the same opinion was Tertullian (as Austin witnesseth) and some Heretics besides, De Orig. animar. Vol 2. Tit. 23. who by Epiphanius are called Audianis, and by Austin, Vadianis. But an opinion it is, so absurd and gross, 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, etc. And so humane affections and passions, as joy, grief, sorrow, anger: And sometimes the inordinate and irregular passions and perturbations of man, as drowsiness, frowardness, scorn, and derision, etc. 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 ourselves, 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 only 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 likeness 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 magnify him, as to liken thyself unto him; and apply thyself and words to his infirm and gross Capacity? Etiam in baculo equitare. Like the loving Father who to teach his Child, will Show himself as a Child; so Thou, to teach us, becomest like us. Sometimes indeed, God takes up terrible resemblances, and exhibites himself sometimes like a Lion, 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 express himself unto us, then by this in our Text▪ which shows the great love that he bears unto man, with whom his delight and business 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 wisdom in the compass 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 Prophet's words unto you. Remember this and show yourselves men: Isa. 46.8. bring it again to mind, O! ye transgressors, 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 man's, 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 easy thing to find in every vicious man more Beast, then hid or horn doth discover. David for uttering some rash and erroneous speeches in a strong temptation, saith, that he was foolish and ignorant, Psal. 73.22. 2 Pet. 2.10, 12. Judas 10. and a very Beast before God in so doing; What then think you are they, whose lives are merely sensual, and voluptuous, who walk after the flesh in the lust of uncleanness, 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, who make themselves beasts, and express 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 desert of the World, which is not paralleled in some men. We behold several sorts of beasts through their Denns, where they are kept, and we are told, that is a Lion, and that is a Leopard, and that a Tiger: 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 Persecutors; Dragons, such were the Church's enemies; wild Boars, such were those who sought the ruin of her: Lions, 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 marvel 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 proclaim, 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 complain 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 yourselves, seeing God hath thus dignified you: He hath put comeliness 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, Ass, Dog or Serpent? Or should a Paint 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 only according to his Image, but according to his Similitude and likeness, Gen. 1.27. Gen. 1.27. And the likeness stands not in having a body and soul, but in the ability of both to work answerably to the righteousness and holiness 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 only to liken Himself to Man, but He takes upon Him the profession of an Husbandman, resembling Himself to a careful and painful Vinitor that had a Figtree planted in his Vineyard etc. There are three parts of Husbandry; Pasturage, Tillage, and Vintage. All three are applied to him, Pasturage, Psal. 23.1, 2, 3. Isa. 40.11. Ezek. 34.11, 12. etc. John 10.11, 14. Tillage, Ezek. 36.34, 35, 36. Jer. 31.27. Math. 13.3, 4, 24. 1 Cor. 3.9. Ye are God's Husbandry, or (as the word in the Original doth properly signify) his Field-in-tillage; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vintage, so, Isa. 5.1. etc. Math. 21.33. John 15.1. where He is expressly termed a Husbandman in relation to the Vine. Use 1 I might from hence take occasion to speak something in honour of the Husbandman; his Calling is as Ancient as any. God assigned it to Adam; Gen. 3.19. & 4, 2. he▪ and his Children were Husbandmen, and tilers 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 Politic 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 conversant in the field in hunting; that was his sport, there was his heart: But Jacob dwelled in tents as those did, who employed themselves about cattle, and he was a plain man without craft or subtlety: And it is in as good account with God, and good men as any. God hath honoured it, in that He hath so frequently resembled Himself unto it (and so He hath not to Goldsmiths, 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 Clowns and Peasants: But to pass by this. Use 2 Let us take notice hence of a farther degree of God's love to man, who hath not only vouchsafed to liken himself 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 clothed us when we were naked, and made garments for us, and so he was Vestiarius, our Tailor or Wardroah-keeper: God builds us up a spiritual 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 Sentinel 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 Schoolmaster: He cures our sicknesses and diseases, and heals our wounds, and so he is our Physician: 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 increase; 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 applied 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 Merchantman, 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 Net 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 inflamed with a love towards him. Use. 3 Again, Is God a Husbandman? then doubtless we are his Husbandry, as the Apostle showeth, 1 Cor. 3.9. 1 Cor. 3.9. and shall we not submit to his husbanding of us? The Earth is content to be rend and torn with Cutter's and Shares, yet it patiently endures it, and returns fruit to the Ploughman: The Vine suffers itself 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 fertile: the best have much Fallow, yet to be be broken up, the most fruitful Vine hath luxurious branches, to be pruned and lopped 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 always chiding, nor will he be all day ploughing: 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 selus. 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 days, Here is my Back, do thou beat; to save my Soul from Hell's heat. Use. 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 lies, 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 slothful and sluggish man, Prov. 24.30.31. then of a wise God. But this our Husbandman is wonderful in counsel 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, Hogs let in to root, the ridges groan many times with weeds and thistles, great clods lie unbroken, all seems to be out of order: but it shall not always lie thus; when he hath brought it in fitting case, (and in case he will bring it, albeit he makes use of his and the Church's enemies to do it, as Psal. 129.3.) then he sows his Seed, Psa. 129.3. maketh up the hedges, lugs the Hogs 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 counsel to pass, and causing all things to frame to a sweet, seasonable, blessed, and comfortable end. God hath made every thing beautiful in his time, (saith Solomon, Eccl. 3 11. Eccles. 3.11.) they appear beautiful, when we observe, both the beginning and the end of them; As it is with pieces of Tapestry, which before they are joined together, we know not what to make thereof; here lies a Bird, there a Beast, here a piece of an Arm of a man, there a piece of a Leg, there a head, etc. but if we come a while after, when each piece is joined 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 envied 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 counsel to pass, there was no likelihood at all in the judgement of flesh and blood, that it would ever be. First he was sold for a Slave, then falsely accused by his Mistress, and thereupon cast into prison (and that for a long time), and there laid in Irons; yet God, Ps. 105.18. who is wonderful in counsel, and excellent in working, turned all this to Joseph's good, and made way thereby for his advancement, so that the end was beautiful, as the Psalmist shows. Other Instances I might give you, as in Job, David, etc. 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, Use. 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 havoc. 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 Hosts, look down from Heaven, and behold and visit this Vine, and the Vineyard which thy right hand hath planted, Psal. 80.14, etc. Vers. 18. Psal. 80.14. etc. 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 Figtree planted in his Vineyard. Text. ] A Vineyard He had, that was his Inheritance in general; and a Figtree 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, etc. 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, separated 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 separated 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 employed about it, for the perfection of it, Ephes. 4.11, 12. even after it is planted. The Apostles took great pains in planting Churches; but, had not Evangelists followed after, and watered what they had planted with a diligent hand, all had been lost: And for this purpose St. Paul left Titus at Creta, after he had planted the Church there, to redress things that were defective, or to straiten things that were aptto grow crooked amongst them, 'tis 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 extremity 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▪ Pharaoh flies to Moses and Aaron, and begs their prayers. So did Marcus Antonius of the Christians, in the time of his distress, 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 fruitfulness thereof. It bears 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 increase, and saith, The place is too straight 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 than they seem able to do, in the service of God, and love to man, as did the poor widow that cast in all that ever she had into the treasury. And as a Vineyard is more fruitful than 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 itself be heard speaking in Jothams' parable, My wine cheereth 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 joys 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 sour 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 Valleys are they spread forth, as gardens by the River's side, etc. 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 express 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 rejoiced 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 Imbecility and weakness of it. No possession (saith Cato) requires more pains about it then a Vineyard doth; Corn comes up and grows alone of itself, without the Husbandman's care, Invisa virescunt gramina, Mark 4.17. Mark 4.17. But the Vine is fragile lignum, a frail kind of plant, it must be supported, sheltered, daily dressed and attended, else it soon waxeth luxurious, and is in danger to grow wild, after it once waxeth wanton: The Church is in itself weak, compared to a woman, Revel. 12.6. (and she is the weaker vessel) yea to a worm, 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 leans on her Beloved as her only supporter, Cant. 8.5. and being fallen it cannot raise up itself, Amos 7.2, 5. Hence it is that God takes such pains 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, wild, 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 wild Beasts of the Field (profane and vicious livers) that intent her destruction? Psal. 80.13, 17, & 94, 5 Besides the Foxes and the little Foxes, (Heretics and Schismatics) who profess friendship to the Church, yet subtly seek the ruin 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 where 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, than 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, than she is scorned and despised, her enemies laugh among themselves: All that pass by her clap their hands at her, Psal. 80.6. they hiss and wag 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, etc. 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 been said, if we make good use of what hath been said, which let us endeavour to do. And first in general, we may hence be informed of the excellency of the Church above all other places, Use. in that it is a Vineyard, which is preferred to all other possessions; (For that (saith Pliny) it yields the best revenue). 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 Lily of the Valleys, 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 Lily amongst Thorns, and like the Apple amongst the Trees of the Forest; All which comparisons and resemblances (with many more which might be alleged) do evidently set forth (besides this in my Text) the excellent dignity, and glorious excellency of the Church of God; and consequently the happiness and dignity of those who are members of it: which caused the good Emperor 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 Doorkeeper 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 separated from other grounds? then we that profess ourselves to be members of the Church, may not like after the manner of the World, but separate ourselves 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 separate themselves from all unclean courses, and had no Commerce with the lusts of the Gentiles, and from all unclean company, so far as our Callings and Relations will give leave, Psal. 26.4, 5. It is true, that Lilies may grow amongst Thorns; Pergamus may have her dwelling where Satan's seat is: And if we should altogether avoid the company of wicked livers, we must (as the Apostle speaketh) go out of the World, 1 Cor. 5.10. But there is a twofold 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 join ourselves with those that are wicked voluntarily and needlessly, making them to be of our bosom Friends, men of our Counsel, etc. 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; than 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 ourselves? 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 men's 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 Satan's circuit, and pestered with the Sect of Baalamites and Nicolaitans: Thyatyra a true Church, notwithstaning her Jesabellizing; So was Sardis, notwithstanding her secure deadness; And Laodicea, notwithstanding her lukewarmness, poverty, and nakedness: 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 separation 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 separate from it, but errors, great and weighty: smaller errors cut not off salvation, and therefore may not cause a separation. For where salvation may be had from these Assemblies, separation 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 separation, for they may be held of weakness, and through infirmity, but if they be obstinately maintained, and wilfully persisted in, then with a good conscience we may (nay must) separate from such a Church, as doth so maintain them, Act. 19.9. Act. 19.9. And upon this ground have we separated from the Church of Rome; for whilst she onelytaught her damnable Doctrines, and pressed 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; Anathematising 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 Heretics, that they counted it Heresy 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 inclined to separate 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 separate: 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 join yourselves: Errors there will be in all Churches, and to think to find a Church without any imperfection, you must then (as that Religious Emperor 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 meantime mark, how St. Judas hath marked such, as separate themselves from our Church-assemblies under pretence of corruptions that are in it, Judas 19 These be they that separate themselves, 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 twofold Perfection, saith Aquinas, Viae and Patriae, The former is incident to man in the state of grace, whilst he is yet a wayfairing 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 confess that some have been 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 form: As the Child 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 only all kinds of graces, but that fullness and perfection in them, as may suit with the state of grace, in this life, and so far 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 Accurate 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 holiness, 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 fullness 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 lawful 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 compared to a Vineyard, for the pleasant smell that it gives, and the shadow that it yields, in both which respects we are to show ourselves the true Members of it: Pliny tell us that the smell of a Vineyard is such, that it drives away all Serpents, and venomous 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 evil they can find out, and fasten on us) should be silenced (or muzzled), 1 Pet. 2.12, 15. And that all the world may see, they lie. when they speak evil 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 alured thereby, to love and like the way of Godliness, and to bless God, that ever they saw the power of it, in the lives of Christians. The Primitive Believers led such convincing lives, (as Tertullian shows) 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 point of Practice: 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 holiness, 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 Ointment, 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 scented in all places, in all companies, where we come. 1 Pet. 2.9. Ye are a chosen Generation (saith St. Peter) that you should show forth (or preach forth) the virtues of him that hath called you out of darkness into his marvellous light, 1 Pet. 2.9. Our lives should be as so many Sermons upon the life of Christ. And that Ointment that was poured 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 Widow, 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 hide 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 afford a Shadow to such as are in distress, 1 Thes. 5.14. according to that 1 Thes. 5.14. Comfort the feeble minded, support the weak, etc. 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 Household Governors 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, etc. 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 wholesome, no harbour for Swearers, Drunkards, nor other vicious 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 fruitful, 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 than her life she will be always 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, Gentleness, Goodness, Faith, meekness, Temperance, and such like fruits of the Spirit: Of which fruitfulness, 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 profess ourselves 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 settled 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 men's 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 transgress 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 ourselves 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 Lion, Prov. 30.29, 30, 31. which is strongest amongst Beasts, and turneth not away for any: A Grey hound: and a He 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; Governors of Families to command, and Inferiors to observe their Precepts: there will a comeliness and beauty appear in the face of Church and State; but before, it cannot be expected. The world looks upon Ministers only, 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 Salvation. Sixthly, In respect of the Church's Imbecility, and Feebleness, it is like unto a Vineyard; It cannot support itself. 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 carrieth with it, Isa. 27.6. her Key as well as her Bunch or Cluster, and with the Key, it windeth itself 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 than 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 strengthened 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 yourselves 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 pass by? Behold, and see, if there be any sorrow like unto my sorrow, which is done unto me: Such is the Church's complaint at this day, and yet the ruins and breaches of Zion we behold with a regardless eye; we 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 themselves, for their own personal concernments, were in peace. Questionless, there is no one Sin, for which God hath more a controversy with this Land, than this, That the Wants, and Maims, and Breaches of his Vineyard are looked on with a regardless 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 selus 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 loss, 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 days 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 trials, 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 juice. This World is not a Paradise, but a Purgatory, to the Godly. Ye have not yet resisted unto Blood, many of our Breath en have, Heb. 12.4. and who knows 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 ourselves with this, that we live within the pale, and are accounted members of the visible Church, that we have been baptised, 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 die, 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 unless thou be'st such a branch, engrafted 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 show you afterwards. Lastly, If the Church be as a Vineyard, despicable when it hath left bearing; Oh! then look unto yourselves, that you cast not your leaves and become barren; Indeed there is no Vine but hath a Winter season, but still the sap remains in the Root; and after it is cut, and hath bled, it recovers itself again, and brings forth abundantly as before; In case it do not, it is good for nothing but for the fire, as God shows Ezekiel in that Parable, Ezek. 15. Ezek. 15. Hast thou then been forward, and fruitful in works of piety, mercy, etc. but now hast given over bearing? make use of God's corrections, bleed for thy provocations, and recover those things that are ready to die 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 God's 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 holiness, art one in thyself, and the only one in my love; Thou art she, that, Gal. 4.24. Jerusalem which is above us all, acknowledgeth for her only 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 Foreign Assemblies which might seem to be Rivals with t●ee of this praise, do applaud and bless 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 Catholic 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 Catholic; 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 Catholic One. Or as the Ocean-Sea is but one in itself, 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 Germane Sea, etc. yet all but one Sea: So we distinguish of Churches, yet all is but one and the same, One Catholic 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 only 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 Politic Head which is the Sovereign 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 grains 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 Baptism, 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 only in the Church of Christ, for which he died, he found discord. Use. 1 Needs must their sin be great, who break the Church's 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 admitted his plainness, his matter being powerful; and suspected Apollo's structure for the gaudy varnish: Another admires the powerful eloquence of Apollo, slighting 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 Layman 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 Corinth's distemper, and is not the same ours? Whose heart doth not bleed within him, to behold what gathering there is into distinct and separate 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 disjoining yourselves one from another. Dico & obtestor, (saith chrysostom etc.) 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 Heresy: 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, etc. The Soldiers would not break the legs of Christ, but Donatus tea●es the Church of Christ; As long as his body hung upon the Cross, amongst Thiefs and Malefactors, it remained whole; but when it was received by Christians it was rend, and torn into many parts and factions; And in so doing we deal worse with the body of Christ then the Jewish Soldiers did with his Garments, which they cast lots for, but made no division of. Use. 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 lowliness and meekness, 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 Heresy and Schism: Prov. 13.10. What bred Arrians and Donatists in ancient times, but a priding themselves in their own wits? And in these latter days, what is the cause of so much faction and fraction? but Pride of spirit, men having too high a conceit of their own worth: Meekness and lowliness 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 entreat 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 Church's 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 brethren's miseries, and a pitying of their weakness; 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 Judgement, 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 only; this declareth the Unanimity. That sometimes, is contentious; this always peaceable; That into company refuseth a Brother, this into society admitteth a stranger. That divideth with heart burn, things common amongst themselves; this communicateth with cheerfulness, 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 pity. Want we motives to stir 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 prevail 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 broils 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 quieted 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 mutual performance of their duties; so doth the well far of the Church, when we show 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 natural 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. Judas saith of such, ver. 19 They are sensual, Judas 19 and have not the Spirit: We need not load them with any other guilt than that. Are you not carnal (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 than 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 less 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 believed, (called, in Athanasius his Confession, the Catholic 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, Fancies non omnibus una, Non diversa tamen; One Light, many Rays; 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 merely notional, and curious. But if in case this One Faith, which was once (for all) given to the Saints, be resisted by gainsayers, than it is our duty to contend for it, Judas 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. Explained. Heb. 6.2. as if there were more than one; but the Apostle there, either puts one number for another, the Plural for the Singular (as we find it sometimes put), (so some conceive); Or because certain times were appointed for Baptism; as Easter, and Whitsuntide, (so others); or, in regard of the three Immersions that were used in Baptism, to signify the Trinity, for the party baptised 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 Baptising 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 of 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 withal (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 baptised (as some would have it); For as we are born once, so baptised but once: They were but once circumcised under the Law, and we are but once to be baptised in time of the Gospel, nor that Christ instituted more Baptis●s ●hen one. And this one Baptism, wherein we are all baptised with water into the Name of On● God, Father, 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 last▪ 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 jar 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 brethren's? Prov. 6.19. We are Brethren, both by the Father and Mother's side, and it is a shame for Brechrens in nature to be separated in Affection; so much more sinful and shameful, for those whom Grace hath joined; 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 persuade; 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 settling 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 days? We find that true which Solomon speaks (by woeful experience), Pro. 18.19. A Brother offended is harder to be won 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 irreconcilable; our dissensions are like that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] great Gulf, spoken in the Gospel, through which there is no passage of meeting. Let us be earnest with God, Luk. 16.26. Ezek. 37.7. that he would show 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 Faithful, Use 3 unto the Unity thereof; than 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 natural 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 Privileges of the Catholic 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 several divided bodies, by themselves; but as parts conjoined 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 employing of our gifts to aim at the good of the body, for every one within the Church hath such a Relation unto, and dependence 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 special 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 Figtree mentioned thereon growing? The whole Earth is the Lords and the fullness 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 Thorn, Jer. 4.21. His Diadem, Isa. 62.3. Jer. 4.21. Isa. 6.2, 3, 4. Reas. 1. His Hepthzibah, Isa. 62.4. his only delight is in her. He hath chosen then from the rest of the World; Only 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 Israel. 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 cruel shedding of the right owner's 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 get. He hath entered 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. Use. 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 God's Vineyard, breaking down her Wall, robbing her Vines, yea, stubbing up both Root and Branch, etc. 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; Israel is Holiness unto the Lord, and the first fruits of his increase, all that deavour him shall offend, evil shall come upon them (saith the Lord, Jer. 2.3. Jer. 2.3.) God will bring his Action of Spoil 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 Bar of his Justice, and plead against them, and in the end all such shall know, that however his Vineyard seems to lie awhile as unregarded, yet Her Name is, Sought out, Isa. 62.12. A City not forsaken. Use 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 unthankfulness and unfruitfulness, let us lie a while, as though we were neglected, yea rejected; he may let us out as it were, or mortgage us into the hands of our enemies, who may blow 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 established 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 mortgaged 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 prevail against it: Even so, Return O Lord of Hosts 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 mad'st strong for thyself. Psal. 80. Use 3 And let every true member of the Church, take notice of this prerogative of theirs, and make their claim: We are thine, o Lord: as for the wicked thou never bearest Rule over them: No wicked man can lay claim 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, etc. 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 Tenor, 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_beloved, and my wellbeloved 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 Fortress and my deliverer, my God, my strength, in whom I will trust, my Buckler, the horn 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, than this that he is Gods, and God is his: All happiness 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 supplies; He is worse than 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 haughtiness; let Nebuchadnezar point to his great Palace that he had built, and boast of the might of his Power, and the greatness 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 Figtree planted in his Vineyard. Text. ] The Plant here mentioned, may be considered in its Kind and Quality. For Kind generically, a Tree; specifically a, Figtree. For Quality, no wild one but planted, and that in no barren soil, but in a Vineyard, even in the Vineyard before spoken of, a rich and fertile soil. 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, Boughs, Branches, and smaller twiggs issuing from thence: Man's Head is his Root, his Body answereth the Trunk or stock of a Tree, His Arms and Legs are his boughs and branches: His Fingers and Toes the smaller twiggs, Only 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, moisture, 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 twig, them stiff in the stock; and lastly, withered and doting in the age of it. So man, in his Childhood and Infancy is flexible, easily inclining to virtue 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 less knotty: So the nearer man is to Infancy and Childhood, the less sinful, and freest from vicious courses; but when he once comes to be stiffened, and confirmed in the strength of his stock, by man-age, than 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 grows thus in his youth, so he is drooping in his age. Let him be as strong as the Oak, as tall as the Cedar; as straight as the Pinetree, as green and flourishing as the Laurel or Bay-Tree; when age seizeth on him, his strength is wenkened, his talln●sse ●b●●●, his ●tr●itn●ss●●●ooked, his greenness 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 natural heat decayed; when Barzillah waxed old, his senses failed, and he became unserviceable. In old age, the Keepers of the house wax feeble, the Pillars of the house faint, as Solomon excellently sets it forth, Eccles. 12.2,— 7. At high jam mortui sunt (said Milo, looking upon his Arms when he saw the young Champions striving for masteries). Thirdly, There are several sorts and kinds of Trees; some greater than other, and some taller; some straighter, 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 than 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 than the people by head and shoulders; Absolom was a goodly green straight 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 less 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 lie 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 greatness of their own boughs? 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 Widow and Fatherless? The mean estate hath always been found to be the best and safest; such are beneath envy, and above scorn. This, Agur prefers to either extreme, 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 showeth, 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 lie 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 Use, 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 fuel 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 been said be passed over without some useful Application. We read, Mark 8.24. that when the Blindman began to recover his sight, Use. Mark 8.24. Explained. he saw men walking like trees, that is, (saith Beda) he saw the forms of men, but by reason of the dimness 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 than men. This (say some) is not without a Mystery: such is man's blindness, that we look no otherwise upon men, than 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 chrysostom, Chrys. Hom. in Psal. 150. if thou seest a goodly tall man do not admire him, for trees also are of a great tallness; and if thou seest a man great in worldly estate, do not gaze upon him, it is but worldly greatness that is in him: But I may safely say, that he is blinder than 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 fly from thee at that time). Art thou of a low condition, and mean rank, yet thou art a Tree and must prepare for Winter storms 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 withal, 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 thyself, and in whose boughs thou buildest thy nest; yet remember these are but Trees, their leaves will fade, and they themselves must give way to the stroke 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 dissuade from trusting to Worldly greatness, 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 die 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 worm, so that it proved dry and withered, and his the ightful shadow vanished. Abbot on Jon. Lect. 48. What kind of Tree that was we will not dispute? It hath been done by some Learned Expositors to good purpose, albeit, as one of them saith, unless 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 Hyssop the controversy will not be ended: (Be it what it was) I only 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 worm, some messenger of the Lord of other; either sickness, or bands, or death, which will smite this Tree, and give it a mortal stroke, as if a workman had come with his Axe to fallen it, and lay it on the ground. In that Tree or Ivy (saith a very Learned Divine, Dr. John White senate the Spittle. speaking to rich men) behold all your State, or Riches; Let the greatness and pleasure of your mind be the greenness of it; Let the increase 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 worm that bites it, is death, the fading of it, is the decay of your estates, when you shall be spoilt of all you took pleasure in: The wind 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 Figtree. 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 Figtree the Jewish Synagogue is especially meant, and to them in a more strict sense it is to be applied, but Communiratione, in a general consideration, every Christian Congregation, yea, every individual person of such a Congregation is intended, as being concerned there in. Why a Figtree should be mentioned, rather than any other Tree, some Reasons may be rendered, as this in general; The Figtree 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 joined 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 Figtree, above other Trees, did best set forth their condition. The Figtree is a succulent Plant full of leavs and luxuriant Branches; so did that Nation come out, Rarrard. in loc. and spend its sap in outward Observations and Ceremonies, contenting itself 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 far off. Again, The Figtree 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 hastened); but the fullness of the Gentiles must come in, before their ripening can be expected, as the Apostle shows, Rom. 11.25, 26. As yet there is an emptiness amongst the Gentiles, both in regard of number, Parr his Comment on Rom. 11.15. and in respect of Grace (which last emptiness is a very great impediment to the calling of the Jews): but when fullness of the one, shall be come in, and the number of converted Gentiles made up (which assuredly shall be), then shall follow a general conversion of the other; the whole body of the Jews in geneaall, (albeit nor every several 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; only 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 Fig tree is named in respect of sundry properties, wherein it doth hold resemblance. First, The Figtree is full of sap 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 radical moisture, from his fullness 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 increase of Graces, one after another; thence it is, that our leavs shall not whither, but always remain green; we shall not see when heat cometh; nor be careful in the year of drought, neither shall cease from yielding fruit, Jer. 17.8. Secondly, The Figtree is fruitful above other Trees; It hath fruit one under another, insomuch that one Fig thrusts off another, through its abundance: The Egyptian Figtree (saith Solinus) bears fruit seven times in a year, pull off one Fig, and another breaks forth in the place thereof, very shortly after; So fruitful is the Church of God, and every sound Member of it, they are filled with the fruits 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 fruitful all over, as one said of Nehemiah, in that he never rested from doing good to his people. Thirdly, The Fruit of the Figtree is a most delicious fruit: Shall I leave my sweetness said the Figtree, 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 Figtree is forward in putting forth it foretells a Summer as our Saviour shows, Math. 24.32. God's 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 forwardness promiseth a Summer; it brings a blessing upon a Nation. Fifthly, The Figtree makes not so glorious a show 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 show 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 chaste Matron in gaudy Attire, as the Church of Rome doth ours. Sixthly, The Figtree 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 Figtree, 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 press the Resemblance too far); The Figtree hath such a virtue in it, saith Plutarch, Plut. Symp. lib. 6. that if a wild Bull be tied 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 Figtree; 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 revengeful he becomes meek and gentle, etc. and such was foretold should be the fruits of Christ's 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 show the fitness of the Resemblance, and why the Christian should be likened to a Fig Tree above all other Trees. In that the Jewish Synagogue of old, and every Christian Congregation now, is Resembled to a Figtree, and not to the strong Oak, tall Elm, smooth Ash, or any other fruitless Tree, it may teach us that, Those Trees wherewith God furnisheth his Vineyard, are of a fruitful 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 Figtree. Indeed we shall seldom or never read in Scripture, that the Church or any lively member of it, is compared to any other Tree than 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 Ark 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 pass without some profitable Use. The Heathens of old were Idolatrous, Use. 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 Earthquake they made a Pluto, etc. And to these their created gods, they erected Temples, Altars, and consecrated the goodliest, and fairest Trees that they met withal: which ancient practice of dedicating this, and that kind of Tree, to several gods as proper and peculiar to them, was always observed, (saith Pliny) and yet remaineth to this day: Plin. Lib. 12. c. 1. Thence Lucian took occasion to deride the practice of those times, feigning their Idol-gods to sit in Parliament, and every one making choice of that Tree which he most fancied; Jupiter makes choice of the Oak for its strength, Apollo of the Bay Tree for its greenness, Neptune of the Poplar for its length, Juno of the Eglantine for its sweetness, 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 choice of those Trees which were fruitless; he answered her, Ne videamur fructu honorem 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 choice of the Olive for its fattnesse and fruitfulness; All commended her choice, and were ashamed at their own folly. This you'll 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 choices, 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 Cypress for its tallness (A Tree that great men much esteem of, and nourish in their walks, 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 form and compliment: Oh! there is much of a Gentleman in that, the leaves of this Tree are soft, and full of down, which soon flies away like the down of the Thistle into the Air, this Tree is an Emblem of Dissimulation; The flattering Courtier likes well the clasping Ivy, which yet is an enemy to all Trees and Plants, it undermineth walls, and is good only to harbour Serpents, and venomous Creatures; insomuch that Pliny wonders it should be honoured by any, or counted of any worth; and yet Heathen Emperors have used to make them Garlands of it, and wear them on their Heads: Rehoboam too much affected these Ivy cod's, 1 King. 12.8. 1 King. 12.8. And it is the fault of greatness. The covetous worlding prefers the Ash to all other Trees, he loves to bear the Keys, and delight in being the Jailor 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 sweetness, some for greatness, some for greenness; but where is He or She that makes Minerva's choice, to choose for fruitfulness? As Samuel said of the Sons of Ishai (one having a goodly stature, another a goodly countenance) Surely now the Lord's anointed is before me; 1 Sam. 16.6. So we think of these goodly and tall Trees, (but fruitless in grace) if Honour comes, Wealth comes, Beauty comes, etc. This is the anointed of the Lord, this must be he. Vers. 7. But God seethe not as man seethe; 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 fruitless, 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 Elm, a sturdy Oak, a fast-growing Willow, a sappy Sycamore, and be suffered to grow in the Fields and Forests, B. B. Hall. in the Ditches and Hedgtows of the World; you may spread far, and shoot up fast; shade well, and show fair: but if you be barren, and not of a fruitful kind, you are not for the Vineyard of the Lord; there grows none but Vines, and Figg-Trees; Olives, and Pomegranates. But are not all that come from the Loins of Adam, Object. of a fruitful kind and apt to bear? They are so: Resp. But man is to be considered in a threefold 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 Creator should require of him, and might be compared to those Trees of Paradise, richly loaden at their first creation; always bearing fruit, fresh, and ripe: and in that respect our blessed Saviour might curse that Figtree which stood in the way fruitless, Mark 11.13. albeit the Text saith, the time of Figgs was not yet, for that came through the sin of man, had he stood in his Integrity. Figgs would have been upon it: but from this happy estate man soon fell. And now consider man as fallen in Adam, and so he is a Figtree 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, etc. 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 Figtree, 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 Judgement cannot debate it, nor discourse it, may in some sense (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 always 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 Figtree; 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 Figtree 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 fruitful, Rom. 7.4. and bring forth fruit unto God, and these are bearing and fruitful trees that God makes choice of. The Figtree mentioned in my Text, was no wild one, it was Ficum Plantatum, a planted Figtree; 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 itself 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 twofold 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 increase 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 Kingdom of Christ; of this speaks the Apostle, Colos. 1.13. He hath delivered you out of darkness, and hath translated you into the Kingdom 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 than an External Profession of the true Faith; and so all in the Visible Church that call themselves Christians, and have been baptised into the name of Christ, are planted into Christ, and his Body mystical; such belong to Christ, no otherwise then Ivy 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, etc. There are some branches in him that bear not, that is, some that are like branches, but indeed are not; These are tied only 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 engrafted by a true and lively faith, which draweth sap from the Root, so as to bring forth not only leaves, but fruit, and these he purgeth, that they may bring forth more fruit. This Figtree 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; Use. no good fruits can be expected from such a Tree, as grows in its own proper soil of corruption. Do men gather Grapes of Thorns, 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 nature's 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 only 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 God's 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 Heretics) who, (say they) go about to prove thereby that Heathens and Infidels sinned, in honouring of their Parents, relieving of the poor, fight for their Country, tilling of their grounds, and in all other works which they did, etc. And in teaching so, they teach truly, according to the plain evidence of Scripture, (as before you heard), and the judgement of the Ancients. Aug. count. Julian lib. 5. c. 3. et cont. duas Epist. Pel. ad Bonifac. lib. 3. c. 5. Austin's judgement concerning such men's works, is well known, insomuch that they are enforced to confess him to be, therein, for us. If a Heathen (saith he) shall one that is naked, deliver him that is endangered, etc. 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 itself; but not to glory in God, of such a work, it is sin: And this (saith he) none denyeth, but the wicked only. This he proveth; for that virtues must be defined, not by actions, but by the end; and likewise from the absurdity which otherwise would follow, that an evil Tree should bring forth good fruit, contrary to the saying of Christ before mentioned. Thus than we answer this cavil; Quoad substantiam operis. Quoad modum. Rom. 2.14. A thing done may be good in the Substance of the work, and yet evil in the Manner of doing of it. The Substance of every moral Action is its Conformity with the Rule of goodness; 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 contained in the Law, did good: And this Moral goodness in heathen men, was (without doubt) pleasing and acceptable unto God, so far 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 goodness. 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, etc. And so, albeit the work they did was Ethically and Morally good, in the sight of men, and to humane purposes; yet not being clothed 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 beautiful 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, Woe to Nature if she go alone: Judg. 4.8. Barach durst not venture upon Sisera without Deborah went with him: no more may Nature venture upon any holy duty without Grace; nor shall we be esteemed for any other Trees, then Barren, and fruitless, Joh. 15.4.5. whilst we remain in our natural soil of Corruption: Without me (saith our Saviour) you can do nothing. The Bud of a good desire, the Blossom of a good resolution, and the Fruit of a good action, all proceeds from our spiritual plantation and engrafting 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, profess his name, etc. Resp. And it is a great mercy that we are so; many Privileges 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 Politic 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 persuasions 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-leaus, mere formal and hypocritical Conformities, wherewith to cover our nakedness (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 only that, which will afford 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. Use. 3 You therefore that profess your selus 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 Commonwealth of Israel; God's own arable would not pay the Tithe, the wild Forest did it: Act, 18.2. And St. Paul finds more kindness 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 falsehood be found in it? shall Turks be given to good works, (as building of Temples, Colleges, Hospitals); and we who call our selus Christians and Believers spend our Zeal in defacing and demolishing of them? Shall they make conscience of their Vows, Promises, Deal; and we that profess 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 gross enormities, and in the conscionable practice of many virtues. 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, Unless your Righteousness shall exceed the Righteousness of the Scribes Mat. 5.20. and Pharisees, ye shall in no case enter into the Kingdom of Heaven. Unless 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 practices? But I will strike no longe● on this sad string, we pass from the Figg-trees 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 compared, here you see. The Church is God's Nursery. Doct. That is the only soil for his plants to thrive in. The Righteous shall flourish like a Palm 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 God's house, 1 Tim. 3.15. there he delight to dwell, and there his exercises are observed, there are his Courts, and that is the soil, the Orchard of his delight for his plants to flourish in, and that not for a time only, but for ever: This is that Sheepfold into which the elect Gentiles were to be brought out of the waste Deserts of the World, upon their conversion to Christ, John 10.16. The fullness 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 Kingdom 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 soil whereon it grows. 2ly, The Kindly heat of the Sun, cheering it up with his influence. 3ly, The contribution of the Clouds towards it, with their dews and showers. 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 soil itself 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 Universal 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 Oil, Chap. 5.1. Isa. 5.1. Now by horn, the Hebrews understand strength and height; and by Oil, plenty and fatness: 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 fatness; albeit they leap and insult proudly, of their outward pomp and glory. In this mountain (saith Isaiah) shall the Lord of Hosts 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 Soil that affoards such a Crop. Secondly, Semper in sole sita est Sylicius. Mal. 4.2. Explained. The Sun doth always shine upon it (as was said of Rhodes). To you that fear my name (saith God) the Sun of Righteousness shall arise with healing under his wings, etc. Mal. 4.2. The beams of the Sun may be aptly resembled unto wings; because thereby the Sun doth stretch forth, and extend itself to the nourishing, fructifying, and quickening of all things; Now look as the light of the two first days was collected and placed in the body of the Sun, and so carried about the World for the cherishing of things that are under it; so hath God collected, and placed all spiritual 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 quickened 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 beams. And as he is a Sun, so a Shield to shadow us and defend us against all storms and tempests, that may annoy us, Psal. 17.8, & 36, 7, & 57, 1. Cant. 2.3. Isa. 4.8. Thirdly, This soil is a well-watered soil, 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 God's spirit, and the sacred Scriptures? these are those streams 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 fail, Jer. 17.8. Psal. 1.3. Deut. 32.2. Jer. 17.8. Psal. 1.3. The bigg-bellyed Clouds distil their showers on this Earth, Deut. 32.2. their dew falls on this mount Hermon, which furthereth her fruitfulness. Lastly, whereas Paul's planting, and Apolloes 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 privileges 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 bless thee, Exod. 20.24. And lest we might conceive, that it was a promise made only 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 only soil for plants to thrive in. And being so, Have we not great cause to bless God, Use. for that the lot of our Inheritance is fallen in so good a soil? 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 earnestness desire of God, Psal. 27.4. that he might dwell in God's house for ever, Psal. 24.4. The happiness of such, as have that privilege, he doth highly magnify and set forth. Psal. 24.4. Psal. 84.4, 10. Psal. 84.4. preferring a door-keeper's place in God's 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 blessed his Son Japhet for his filial affection, and goodness, in covering his nakedness, he prayed only that God would persuade 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 not 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 Catholic 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 happiness, without Salvation. But the Papists say, that they are the Catholic Church, and that all others being out of their Church and communion, Object. must needs perish eternally. Schismatics and Separatists, 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 aver that we are members) is crucified (as Christ the head thereof) betwixt two Thiefs, Resp. Papists on the one hand, and Schismatics on the other; and it stands us much upon, and is of great concernment, that we be able to justify 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 only infallible way, to find out the true Church is by the Scriptures, as Austin shows, 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 Catholic 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 Judgement, we ought rather to seek the Church in his own words, for tha● He is the truth, and knows 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 Ministry 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 been 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 God's 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 only 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 joined 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 only 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, etc. 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 justify 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 sound, and truly Preached, Sacraments administered, 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 Cornerstone, Ephes. 2.19. The word is truly and sincerely Preached to the conversion of many Souls; The Sacraments administered, Vid. Bernard. against Separatists in 80. page 164. the Duty of prayer to God, and Love to our Brethren (in some good measure) conscionably and religiously practised (notwithstanding failings) 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 men's writings, stinted-prayer, etc. You a Church (say they)? you are a limb of Antichrist. We answer them, First, that there is nothing done in Gods public 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 publicly Read: It is his Ordinance that his Word should be opened, and applied in our public Assemblies; It is his Ordinance that in our publicly Assemblies, Psalms should be sung; It is his Ordinance that the Sacraments should be administered, and that in the public Assembly; And it is his Ordinance that the Minister should dismiss 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 gross Corruptions and Idolatry, yet because they professed by circumcision, and other ways 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 showed 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 shown you before, when we spoke 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 Touchstone of all, and the Judge to determine of all truth: Had this been so, the Apostles and Prophets themselves had corrupted the Word, in alleging the say 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 alleged the Sentences of Heathen Poets; as of Aratus, and of Menander, and of Epimenides: St. Judas allegeth the Prophecy 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 set 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 enjoined, 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 only 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 prays his conceived prayers? for to the Hearer that Prayer is a stinted Prayer, and as a set form to him; he must keep his mind intent to what is said by him that prays. 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 largeness 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 newness of his opinion, saith a Reverend Divine, is enough to discover the falsehood of it. Lastly, For that Discipline which they charge this Church of ours to be wanting in, and thence infer 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 household having true matter and form, and essential properties; a false household, because Government is wanting? or for that they in the Family have not that care as they ought to have one for another's welfare? or because there is not a Broom in it to rid 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 ruin): 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 ourselves, and not harken to those seducing spirits which would entice you from us. Christ forewarns 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 paps 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 happiness of being in this Nursery, and of this Society; praying the Lord earnessly to continue▪ is Ordinances amongst us, that for our unfruitfulness 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, etc. then it may inform us of the sad condition of two sorts of Persons; First of such as are Aliens and Strangers from the Commonwealth of Israel, Ephes. 2. without the Pale, (as all Heathen and Pagans are.) It is a Maxim of the Father's 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 Catholic, 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 been members of the Church-visible, yet keep not within the fence. Either Actively by a voluntary separation they excommunicate themselves out of it; The imperswasible Recusant doth so; the negligent Libertine doth so; the froward Fantastic separatist doth so. These are self excommunicators, and keep themselves out of this Nursery, Judas 19 and fat soil. The mark that St. Judas 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, than such please God by their rash and furious zeal, (these sort of Persons we have met withal before). O● such as Passively, by exclusion or ejection are justly cast out of the Church for their wickedness and misdemeanours 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 been 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 Apostle, 1 Cor. 5.4. So our Saviour wills, Tell the Church, Mat. 18.17. that is, those who have the managing of the public 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 pass 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 profess 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 expressly shut out of Heaven mentioned, 1 Cor. 6.9. But whilst these things are secret, Excommunication hath no place, but they must be public 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 Chirurgeon coming to a Patient, and finding swell and sores in the body, doth not presently proceed to the cutting off an arm, or leg; he useth all other means 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, than 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 Satan, 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 only 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 administered 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 denied 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 Martion, 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, Upon 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 keys were too oily, being chief 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 Jail, but by this to Satan; which is worse than to be clapped up in the vilest Dungeon: for although it damn not a man, yet it dams 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 Figtree, [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 pains in planting this Figtree, he comes and visits it, expecting to find some fruit of his Labours: so Christ came first Personally in the days 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 follows Planting. Doct. Where God hath planted a Church or People, there will he come and visit that Church and People in a peculiar manner. Visiting is a coming to see how things are, Act. 15.36. Acts 15.36. God is said to visit men, when he comes amongst men to work a redress of what is amiss; 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 foreign 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 himself with those fruits of righteousness 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, Verse. 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 forwardness, and take notice of the growth and happy progress of those plants newly set, and converted unto me, verse 11. Now God visits his Church two ways, 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 show 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 Church 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 only 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 days of Visitation are come, the days of Recompense 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 begs in the bohall 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 Figtree, for not finding what he expected, he commanded that it should be cut down, as hereafter we shall show you. Let it admonish every one of us to expect a Visitation, Use. and prepare for it; we think that we have to do no more with Visitations, neither Clergy nor Laity, 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 ways; First Praedicando, by the Preaching of his word, when God sends his Prophets and Ministers unto us, to declare his will than 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 virtue and efficacy working with it; instructing the ignorant, comforting the weak, correcting the stubborn, confirming the Religious: And to this Visitation you are all cited, and must answer to your names? If no lawful impediment be alleged, 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 hardhearted 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 smother 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 Trials, Job 7.18. we call the Pestilence God's visitation; Job 7.18. and so are other sicknesses less mortal (as that which is now upon us): Oh that we would now visit ourselves, so should we save God a labour; If we would judge ourselves 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 general 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, counsel will perish from the prudent, Mich. 7.3.4. Jer. 49.7.8. Vsee. 2 Let us bless God, that he hath this care over us, What is man (saith David) that thou art so mindful of him, Psal. 8.4. and the Son of man that thou visitest him, Psal. 8.4. David could not but admire God's goodness 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 spoke 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 point we come unto. [And he sought fruit thereon and found none. Text ] This Husbandman having bestowed pains upon this Figtree, in the planting of it, expects a return of fruit; but, contrary 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 Figtree that God hath planted in his Vineyard. Who are meant by the Fig Tree, you have before been showed; 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 increase which cometh of the Land, Trees, or , 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 blossoms: So, Math. 21.19. that Figtree which grew by the way had leaves many, but fruit none, and therefore Christ curied it. Improperly, the word is used and applied, 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 applied 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 comes 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 Evil 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 do, 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 etc. these be Opera justitiae. The former be manuum Sacrificia, the latter cordium Sacrificia: In the first, the withered hand is only healed; in the later, the Dead is raised; both sorts are expected: Fruits Inward, as good thoughts, purposes, desires, etc. and all those good Affections mentioned, Gal. 5.22, 23. Gal. 5.22. And Fruits Outward, good words, good works, etc. These are aptly termed Fruits. First, for that they spring from a Good Root, the righteousness of God in us, Phil. 1.11. that is, Phil. 1.11 such as spring out of the righteousness of God, in us: we must be righteous by the righteousness of God in us, before we can bear any good Fruit having the inherent righteousness of Christ imputed to us, and righteousness inherently wrought in us by the Spirit of God. Righteousness is the Tree, and good Works the Fruits of the Tree. Secondly, for that they are in the sap of Faith, Mat. 4.28. hidden in the heart; which buds, and puts forth, first in blossoms, 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 Trees growth, but not of a Christian's: There must be more than purposes, and intentions, and outward profession, to prove life in a Christian. Thus having shown 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 Valleys, 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 signs 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 increase for their pains; 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 dress 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 myself. For further and clearer proof, Isa. 5.4.7. read Isa. 5.4. God having bestowed so much pains 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 Judgement and Righteousness 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. etc. 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 ploughs, ploughs 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 pains 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 Figtree was fruitless? is any thing concealed from him? doth not he know all men, and needeth not that any should testify 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 denied, but that God did foresee it, Isa. 48.8. and knew full well the barrenness of this Figtree, Isa. 48.8. I knew (saith God) that thou wouldst grievously transgress, 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 Figtree should have been 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 pains in planting, than multitudes are deceived in the World, who think to put God off with Leaves or Blossoms, much less 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 Drunkenness, Swearing, Whoring, and all their vicious courses, Hos. 6.9. but nothing is done, their goodness (like Ephraim's) is but like the Morning Cloud, and as the Morning Dew that vanisheth away, their purposes are like unto a Ball (blown out of a Box or Nutshell) of soap and water, which when it comes to a swelling ●ullnesse bursts of itself, 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 than 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 Virtuous Woman, Prov. 31.19. She layeth her hands to the Spindle, and her hands take hold on the Distaff, wills us to observe that in spinning, there are two Instruments, the Spindle in the right hand, and the Distaff in the left: about the Distaff the Wool or Flax is folded up, by the Spindle it is drawn out; that which is on the Distaff is to pass to the Spindle, that which is on the Spindle is already passed: And he applies these two, to the Intention of doing well, and to the good work done; Intentions do but fold up the Wool or Flax upon the Distaff, 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 Distaff; 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 Purposes are the firstborn, but Performance (with Jacob) carries 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 abundant satisfaction; Talking-Christians they are, but not Walking, nor working Christians; Their leaves make a rustling noise 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 Fatherless and Widow in their affliction, and to keep a man's 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 sign of a good Tree when all the sap runs into leaves, and spends itself that way; Nor of a good Christian when all his grace shoots up into words, when his goodness is only verbal, 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, fail 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 Sophistry. Believe it Brethren, a speechless life hath more force in it then a liveless speech: to see one man converted by our Ministry, and bringing forth such fruit as may beseem Repentance and is worthy amendment of life, will edify a Congregation more than 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 convinced of a greater power working in them, and by them, as that they had nothing to object against it; And this is the only way you have to outpreach us: And without this, all your Figg-leaves will not hid your shame, nor will they be able were they as big as Targets (as Pliny saith the leaves of the Indian Figtree are,) to bear off that shower 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 natural 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 been sown in them by the Ministry of the Word, which they have heard, and the doctrine which they have been 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 vicious ways and courses; and then they trust to latter springs and showers 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 tears. Thirdly, Their fruit is not sound fruit, but rotten at the core, (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 touched is rotten, or like the Apples of Sodom, beautiful to the eye; but being touched they fall to Cinders: zealous they seem outwardly, when they are cold at heart, or else lukewarm: Their aims and ends in all their devotions is Self, like that Cardinal Wolsey, who laid a fair Foundation for a good Work, but his Ego et Rex meus marred all the Structure: he sought to raise his own honour and reputation by the Ruin of his Sovereign'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 shriveled up, either in some few duties of the first Table, as Hearing, Reading, Praying, etc. 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 Widows 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 sails, 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 Figtree is never without some Figgs, hanging on the tender boughs, 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 themselves nor suffer themselves by vain pretences to be undone. It is not a fair blossom, a green leaf, nor Fruit of outward Profession, external 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 Figtree, 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 Righteousness, Phil. 1.11. fruit unto Holiness, 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 aim 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 quickeneth, 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 aim 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 ultimate End is the Glory of God, Ephes. 1.12. Israel was counted an empty Vine for that it brought forth fruit unto itself, 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 fruitfulness our Neighbour must be edified; our own faith and thankfulness testified; our high Calling in Christ answered; Sin and Judgement diverted; Heaven and Happiness 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 special and particular Fruit, Judg. 9.10. which every Tree must bring forth according to its kind. As the Olive Tree hath its fatness; the Fig Tree, his sweetness; The Vine, his Wine, that cheereth 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 Laws for the keeping of his Subjects in peace and tranquillity. And so it may be said of God's whole Household, and Family; each one oweth a service to God, after one sort, in the general fruit of holiness; 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 only; therefore God was displeased with it, and smote him for it, so that he died 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 beautiful 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 rots 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 praiseworthy lose their commendation, unless they do enjoy 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 Money changers, did no other than what might lawfully be done, in providing Sacrifices ready for those who came from far, and in exchanging Gold for Silver; great pieces for smaller; strange coin for money 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 profaned with their merchandise, in which regard Christ whipped them ●ut like Dogs; 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 Righteousness, 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 than they are not ripe, nor have they attained to perfect fullness. Acts 9.36. And thus much of the first Patricular I propounded. Now to the second; the Means 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 Aaron's withered Rod, we shall presently be charged into a flourishing and fruitful Tree, as was the Thief converted on the Cross 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 remembered 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 pour 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 sundered; so cannot the Spirit be sundered from the fruits of the Spirit, which are those mentioned, Love, Joy, Peace, Gal. 5.22.23. Long-suffering, etc. 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, etc. These are the feeders of the Soul, and should draw nourishment unto it from every one of God's Ordinances, from the Word Read or Preached, Sacraments administered, and from all Providential Administrations whether of Mercy or Judgement. David was abundant 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, Judgements, Psal. 119. Promises, Threaten; as the Ivye catcheth hold with its claw on every twig, to climb up to its stature. Fourthly, Preserve the Bark; let not that be peeled off from the Tree; It is threatened as a soar Judgement against Israel that the Figtree should be barked with the teeth of noisome Creatures, that God would send into their Land to punish them, insomuch that the boughs 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 Fig 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 boughs 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 peeled, it is no good whiteness, but an indication of a perishing condition; without a good conscience all our actions, yea our best performances are so far from goodness 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 boughs 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 Righteousness, and have cause to rejoice in our fruitfulness, 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 Righteousness, Prov. 21.8. and walk without giving offence, Phil. 1. 10. Fifthly, Be frequent and abundant in the exercises of mortification; Bore the Tree about the Root, cast away all lose earth; withdraw thy soul from all worldly stays 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 Fatherless find mercy; Hos. 14 3. lop 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 mayst at length bring forth the quiet fruit of Righteousness, 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 showed) The Heavens must hear the Earth, Hos. 2.21. The beams of the Sun of Righteousness shining in his Church, Hos. 2.21. must warm and cherish us, Mal. 4.2. The former and latter rain must moisten us, Joel 2.23. Mal. 4.2. Joel 2.23. Cant. 4.16. Psal. 65.10 The winds of God's 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 Ministry, 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 stier us up to the using of these means, that we may bring forth fruit so qualified as hath been 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 days in Holiness and Righteousness, He hath chosen us to be a Peculiar People unto himself, zealous of good Works, and made choice 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 Judgements and Corrections: And what could he do more for us that he hath not done? And what can he expect less from us, towards all his pains and travails with us then Fruit? He that sows, sows 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 denied? or canst thou imagine that God hath took all this pains with thee, and bestowed all this cost upon thee, that thou shouldst bear green boughs, or gay blossom sums only? 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 been for that, thou hadst been 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 length 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 God's will, should be motive strong enough to persuade obedience, 1 Thes. 4.3. albeit no other reason nor inducement appears: we should offer and present ourselves 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 implies 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 seven 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 barrenness, and he compelled to take distress, sometimes on your Bodies; 1 Cor. 11.30. sometimes on your Goods; sometimes on your friends and children; which yet he is willing graciously 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 implies mildness and gentleness: 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 gentleness, 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 graciously seeks for, Rom. 12.1. Thirdly, We should bring forth fruit, Rom. 12.1. for that God holds himself glorified by it: Herein is my Father glorified (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 fulfil 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 glorified in them, 2 Thes. 1.12. Fruitfulness in the former graces was the means of bringing glory unto Christ, and the main scope of a Christian is to glorify 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 fruitfulness, Math. 5.16. our Fruct-fying and God's Glorifying are joined together. You kno● we blame the Root of an unfruitful Tree, or fault the Husbandman, but in case of fruitfulness 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 God's 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 wisdom full of good fruits, Jam. 3.17. which fruits when we show forth, than we glorify it, Acts 13.48. 2 Thes. 3.1. but on the other side if we be barren and fruitless, who do profess it, or any way vicious; the Gospel is dishonoured and blasphemed by us, Rom. 2.24. See! say some profane ones of the World, (when they hear of any thing amiss in a Professor) these are your Gospelers your Bible bearers; here is the fruit of running after Sermons, etc. 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 vicious life is like a loathsome five in that precious box of Ointment. Thus Dioclesian (as Eusebius reports) seeing and observing the lose carriage of some professed Christians, was induced to think that Religion was no other than a wretched device of wicked men. Great care therefore ought we to take that the Gospel be not scandalised by our unfruitfulness; As the feet of those are beautiful that bring unto us the glad tidings 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 profess; let your conversation be such as becomes it, Phil. 1.27. Remember God could not end are to have such holy things profaned 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 less jealous of the Gospel itself, 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 grows upon that one bough be so richly laden, and that many a soul is comforted by the fruit of the Lips of a good and godly Christian, How many, think you, are fed and refreshed with the fruit that grows 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 ourselves; in both respects we should be stirred up to fruitfulness. 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, etc. 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 rejoicing, 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 toil in Digging, Dressing, Dunging of the Trees planted in God's Orchard, (as hereafter with God's good leave shall be showed) but nothing doth more revive them after all their wearisome labour, than their People's fruitfulness. 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 gladded; 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 won (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. etc. 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 constancy and exhortations before, and at her Martyrdom, 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 win others. As for those who are not Elect, and belong not to God; yet by a godly and fruitful Conversation, their mouths will be stopped, muzzled, or buttoned 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 goodworks 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 shows) and Lewis the 12 King of France, hearing much evil of the Waldenses in his Realm, sent cerrain to inquire into the business, 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, baptised their Children after the order of the Primitive Church; taught them the Articles of the Christian faith, and the Commandments 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 throttle envy, and stop the mouth of malice. And thus in regard of others, our care should be to become fruitful. Lastly, In regard of ourselves, 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 denied 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 public 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 Planetree, and hang it with many rich and precious jewels, 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 carries 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 ourselves 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 fruitfulness. The Heaven, the Earth, the Sea, and all therein, are fruitful in their kind; and shall man be barren and fruitless, for whom all these are fruitful? Doth not the Sun come forth as a Bride groom out of his Chamber daily, Psal. 19 rejoicing as a Giant to run his course, to enlighten the earth wi●h his beams, and nourish and cherish all things with the heat thereof? The Moon, and the Stars, quicken this lower World by their operative Influence; The bigbellied Clouds, which tly up and down on the wings of the wind, deliver their moist burdens on the earth, and shower 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 Oil Olive, and Honey; A Land whose stones are Iron, and out of whose Hills thou mayst dig Brass. 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; Oil and Honey, the Grace of our lips: our Understanding full of good things, our whole life Wells and Vineyards to comfort both ourselves and others: our very rocks should be Iron, and our hills yield brass, our most barren works should be profitable to others, our very Falls others warnings to prevent high-mindedness: And so, Use 3 We may gather much comfort from our fruitfulness, 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 Priesthood; It may assure us, that we are regenerated, set into Christ, quickened 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 fruitfulness that should be in him; and his defectiveness 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 blossom, 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 Figtree mentioned in my Text. He came and sought fruit thereon, and found none.] Text [And found none.] Shows of fruit it made, but brought forth nothing less. It was like the deceitful ground, that mocked the Husbandman: Expectata seges vanis elusit avenis. Virg. Had there been here a Fig, and there a Fig, like the shaking of an Olive Tree, two or three in the top of the uppermost boughs, 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 Fig 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 Infiniteness, and divine perfections; and so were unthankful to God for hose blessings which they had received; which caused God to punish th' t ingratitude of theirs, by delivering them up to all manner of uncleanness, and brutish lusts, Ver. 25.26. for 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 point, 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 espied 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 mere 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 desert Land, and in the waist howling Wilderness; that is, Jacob's posterity whom he found, and was present with, in the desert Wilderness, 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 excellent 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, etc. 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 Egypt, 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 choice and chary of them, (as Moses shown, Exod. 19.4.) securing them from all other enemies, who could do them no more hurt than one can do to the young ones of the Eagle, when they are upon her wings, and she soaring aloft in the air 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 only 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 Scripture for conquering and subduing; Psal. 45.8. Psal. 45.4. & 66.12. Revel. 6.2.) He blessed them with plenty, and abundance, 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 Oil, and the meat that they did eat was of the best; Butter of Kine, and Milk of sheep, with fat of Lambs, etc. 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, Honey Oil, 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, etc. 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 wantonness, being pampered 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 lightly esteemed, and foolishly despised, and provoked him to jealousy with strange Gods, etc. ver. 16. that is, they exceedingly angered 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 Devils 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 evil; (as is said of them Jer. 10.5.) Thus they were unmindful of the Rock that begat them, 20. Jer. 10.5. and forgot God that form 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? etc. i e. with such pride▪ contempt, iniquity and impiety, this is a woeful 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 witness; God declares against this people, puts in his Bill against them for their horrible Ingratitude: Showing, 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, choose 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, etc. and provided for them in Egypt, in the wilderness 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 showed 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 Ox knoweth his Owner, and the Ass his Master's crib but Israel doth not know, etc. ve s. 3. Four Epithets he gives them which loads 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 cultured 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 pains and cost bestowed it could not be won 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 applied, 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 spoils by his mighty protection, his eyes were always 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 shield 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 soil, in driving out the Nations before them, the Canaanites and Hittites etc. Psal. 44.2 & 80, 8. Having thus cleansed the soil, Psal. 44.2, & 80, 8. he planted it with the choicest plants, the seed and posterity of Abraham, Isaac, Jacob; and from amongst them made choice 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 public, 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 only 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 Winepress therein, that when the grapes were come to their full ripeness, 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 seems most probable) the Exercise of that godly Discipline; in the use thereof, the sweet jnyce of holiness and righteousness 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 been done more to my Vineyard that I have not done vers. 4. And now what did God expect from this his Vineyard, in lieu of all these his favours showed unto it, and pains taken with it? Surely no other then what every man that plants 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 show, It brought forth wild, rotten, and unwholesome grapes, He expected Judgement, but found Oppression, Labruscas. uvae putidae Pagnin. Righteousness but behold a cry, the fruit and effect of that venomous fruit of Oppression, vers. 7. In the rich was found Covetousness, vers. 8. In the Voluptuous, wilful debauchedness, vers. 11. A settled purpose to do evil in the Impenitent, vers. 18. Impudence and desperate impiety in prophave one's, vers. 20. Math. 21.33,— 40. And in their own ways self conceitedness, vers. 21. yea a Gloriation in their riotous excess of wickedness, 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 only 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, etc. 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 crucify him again, if it lay in their power; and make him a mocking-stock to all the World by their open profaneness, Heb. 6.6. and shameful 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 rendering 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 only was the Figure (saith one) the other nine the cipher: thus you have heard the point largely proved, now hear it applied. 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 settled 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 Egypt; Plin. in Fa●●gyr. She was wont to b●ast that she owed nothing to any Foreign streams, for her fertility, being abundantly watered by the sole inundation of her own River Nilus; The same may this our little Island say (in some sort); for she hath moisture enough in her own shell; Other Nations stand in more need of us, than we of them. We have been throughly fenced in (as the mount was within the R●yles) with the hedge of divine protection, which hath been as a brazen wall about us; Never had Land more convincing proofs of Omnipotent tuition, both against Foreign Powers, and Homebred 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 shown his miracles, in protecting the people of Israel,) that for so many years together have been continually preserved and delivered from so many, so cruelly intended, so dangerous assaults as we have been. 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 choicest plants, Princes of the best for Learning and Piety; Judges of the best for Prudence and Gravity; Divines of the best for Soundness and Integrity, etc. All of the best and choicest, insomuch that no people under Heaven were able to compare with us herein. Nor hath any Watch-Tower in the Christian World been better furnished with vigilant and careful watchmen than this, which he hath in his English vineyard. Other Nations excel us in Glorious Buildings, Temples, etc. but for Pulpits England hath the praise. Nor do we want a Winepress 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 juice 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 (Questionless) is expected that should be returned, (though not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Recompense for these Favours yet as Testimonies and signs of Thanksfulnesse) to so good and gracious a God who hath so well deserved of thee, which cannot be less than 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 Child 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 been undervalved by us, and vilified a no●gst us; And the sword (one of the deadlyest arrows in God's qui●er) preferred. The fence which hath been made about us, we have plucked up with our hands, and trampled upon with our feet. God's Laws are openly transgressed, and Mans' Laws cannot be heard for the noise of Drums 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 Heresy, 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 ourselves to be the best Friends to it, that it hath found in England these many years. Our Watch-Towers have been empty, through our own wickedness and cruelty; how many of God's faithful Watchmen have we beaten, and buffeted, slandered, and pillaged; cast out and Imprisoned, killed and murdered for a constant discharge of their duties, in telling Israel of their sins, and Judah of her transgressions? Our Winepress 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 Press amongst us, he hath scruzed us with many Judgements 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 Controversy 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, whoring; and so we break out into horrible outrages, so that blood toucheth blood: murderers 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 Egypt being turned into blood, were loathsome to the Egyptians, 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, Luxury, Contempt of God's 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 been 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 wove my net a ●tt●e closer, it I would fish successfully. 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 been 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, Family, where thou enjoyest, so plentifully the means 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 daily with his blessings, undeserved, undersired, unexpected, every morning, yea every moment renewed? Hath not this good and gracious 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; Gift of all Gifts, Joh. 4.10. his own Son, who came down from Heaven; was born in poverty, lived in penury, died with intolerable pain and sorrow, and all to recover thee and me, from our wilful fall; and to restore us to our former happiness. Now what return 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 showed me hatred for my good will, Psal. 109.5. to the great grief of my Soul? He expects Humility and behold Pride, He looks for Love, and behold Envy; for Liberality, and finds Covetousness; for M●rcy, and meets with cruelty; etc. 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 Soil, 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 Showers fall on a Dunghill 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 flowers; If in a tilled Field, corn; If in an Orchard, fruit. If the soil of our hearts be foul with uncleanness, rank with covetousness, sour with lusts, etc. 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, than 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 been in part discovered. Now give me leave to discover unto you the vileness of this vice [Ingratitude], that we may shun it, and hate it; And the rather, because we have been 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. Can 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 extremely 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 show them no favour, Isa. 27.11. being a people of no understanding, it being wilful 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 Ox and the Ass is preferred to israel. It is wor●e then brutishness; what Creature can you resemble an ungrateful Person unto? unless 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 only pass 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, etc. to their Lovers or Sweethearts, 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 unthankfulness 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 kindness, 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) delivered 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 equalised, (much less preferred) in bestowing and receiving gifts. Thus the Elder Brother looked upon the younger Brother's enrertainment with an evil eye, Luk. 15.18, 19 insomuch that he sticked not to charge his Father with unkindness, as if nothing at all had been done for him, albeit the Inheritance was his, Luke 15.18, 19 It is our imbred enmity against God that maketh us so loath to acknowledge God, and his goodness towards us. Fifthly, There is much of Sacrilege 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 bosom: Will any man rob his God? he is a wretch that doth so; And such a wretch is the ungrateful person, who steals away God's Ewe-Lamb, having large flocks and herds of his own. Sixthly, 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 denied the God that is above, Job. 31.28. Ps. 63.21. in so doing, Jeb. 31.28. An unthankful heart is an Atheistical heart wherever it be found, Psal. 73.11. Thus you see, what a bundle of sins are wrapped 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 Rivulets of praise and thankfulness return to that p●ace from whence our benefits 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 Image 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 Ox and the Ass, to learn of them, Isa. 1.3. Isa. 1.3. And to Birds and Beasts, Dogs and Lions, we may send such, on the same errands. Of the Stork i● is storied, 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 thankfulness: A poor Spaniel, that is fed with a bit and a knock, and now and then remembered 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 Lion 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 Deserts, where happening into a Ca●, a Lion 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 Lion was cu●ed; in recompense whereof, the Lion 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 Lion was also taken alive, and sent thither, where he was kept (after their manner) for pastime; Androclus was condemned to combat with this Lion; and being brought out of prison, and put unto the Lion, expecting nothing but sudden death, the Lion came to him, and fawned on him, licking his hands, and feet, and would not hurt him; Hereupon the Emperor pardoned Androclus ●set set him free, and gave him the Lion; of whom the people usually said, Hic est Leo hospes hominis, H●c est homo medicus Leonis: This is the Lion 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 Egyptian 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 died; which when the old Asp perceived, she presently killed 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 shipwreck, and ready to perish in the midst of the Waves, that Dolphin took him, and carried him to the shore, 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 than 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 Ethics, of moral doctrine, that we meet withal, wherein there is not (almost in every leaf) some detestation, some Anathema, against Ingratitude. We own God thanks in point of Morality, and Honesty; as he is our bontiful Benefactor, and gives so liberally to all: Every benefit carries with it the force of an obligation (as we all confess); let us receive one small kindness from another, we acknowledge ourselves much bound unto him for it; and this the Heathens confess. And then it is a due owing unto God in point 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 continual Rent must be rendered, Thou shalt glorify me: Justice by Ingratitude is violated, and therefore carefully to be avoided. Religion and Piety will not own it, What is Religion (said the Orator) bu● Gratitude to God? Piety, but Gratitude to Parents'? Loyalty, but Gratitude to Princes, etc. Thankfulness 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 happening unto us we are bound to bless 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, etc. Both Suit, and Service is owing unto God our Lord, 2 Cor. 4.15 Prayer and Praise; 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 Natural, Moral, and Spiritual, which is the second Motive I commend unto you, which, being being well cosindered, may teach us to avoid Ingratitude. Thirdly, Consider the Recompense 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-turns (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 shameless and he that is not ashamed will not stick to commit any Villainy. Philip of Macedon caused a Soldier of his, who offered unkindness 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 Philistines 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 despite which they offered to his Messengers, whom he sent in kindness 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 Natural 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 grown, as they were enjoined to do. And the Garment is an Artificial Ornament of the Body, Ver. 6. which covers the nakedness 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 wilderness, 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 kindness that he had received, doth not only refuse to return kindness for kindness, but gives railing and reproachful words: Who is David, or who is the Son of Ishai? Why Chur●e, he is God's anointed; he that hilled Goliath, and had defended the people oh God in general, from the Philistines: and that in particular had kept thee, in the wilderness, and done many courtesies for thee in Carmel: And it is one degree of Ingratitude, not to retain the memory of a Benefactor's kindness. But he proceeds yet higher in slandering David and his ca●se, making him & all that were with him no better than Fugitives & R●magates from their Master: and so no only denied 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 Oath, that be would slay all that belonged to Nabal, even to the Dog 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 wisdom pacified his wrath, and hindered 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 less punishment than the stroke of D●ath; yea, with a blockish and senseless Death his heart died within him, and he became like a stone, whereat David rejoiced, and for which he bless God, Ver. 39 who had judged his righteous cause, in bringing the wickedness of Nabal upon his own head. And indeed, you shall find that Proverb to be most true, Pro. 17.13. Whoso rewardeth evil for good, evil shall not departed 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 showeth 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 Emperor? Bajazet replied 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 Lion, a Leopard, and as a Bear rob 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 threatened, 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 Judgements Temporal, as Numb. 14.25, 28. Spiritual, as Rom. 1.21. and Eternal, as Math. 25.30. Let this prevail with us, to beware of so foul an evil. 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 Thankfulness 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 Thankfulness unto us; for by it we retain the old, and invite new Mercies. Blessings, already conferred on us, are retained and kept by our Thankfulness; 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 forgiveness of sins, ver. 19 There is nothing that obtain h more of God than Agnition of favours received. Such a one we say, deserveth to have kindness shown him; he is so mindful of a good turn. On the other side, Unthankfulness is a great loser; it forfeits all that hath been by Prayer obtained, Si c●ssat Gratiacum recursus, c●sset gratiarum decursus. Bern. Mark 6.5. and ●oppeth the cour●e of God's blessings; and drieth 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 elsewhere? their unthankfulness and ingratitude towards him, transfused as it were a dead Palsy into the hands of his Omnipotency; Such is the venomous 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 wilderness, etc. So, in vain have I done so much for this ungrateful wretch. Thankfulness, is good as being Pleasant, and delightful; It is the Exercise not only 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 pensiveness and fear, but the other joy annexed. But in Ingatitude there is no delight at all, nothing but envy, murmuring, and discontent: Serpents have venom within themselves, which they put forth to the hurt of others; but an ungrateful wretch hath his venom within him, wherewith he is tormented daily. 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 foulest imputation that could be laid 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. So e I am, that our Saviour joins 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 esteem they are to be had amongst us. Lay altogether, and then tell me if we have not great cause, not only to beway our former Ingratitude, but for the future to beware lest we be charged with it, which we cannot avoid, unless 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 Recompense; Thousand of Rams, and ten thousand Rivers of Oil cannot do that; but something he expects should be done by us by way of acknowledgement, and declaration of his goodness 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 greatness unto our God. We must report, that they who hear may give glory to the God of Heaven. He that makes a Clock, bestows all that Labour on the several Wheels, that thereby the Bell might give a sound and the Hand show to others how the time passeth away: so this is a Principal of that Thankfulness 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 infiniteness 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 thankfulness. And yet, we must not think that Gratitude lies 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 ourselves 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 pretty Birds that are painted on , that hang upon the walls in some Alehouses; which have goo● say in their mouths, as, Be sober, and watch, Fear God Honour the King, Pray continually; But Drunkenness, Swearing and Vomiting is in the Room or at the Table. Such a pretty 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 cried Crucify him. Crucify 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 buffeted him with their fist. It adds unto our Ingratitude and makes it more vi●e, inasmuch as we do not only withhold from God his right, which is Sacrilege; but we add Hypocrisy unto it; take his name in vain, and mock him for his kindness doing that in good earnest, which boys 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 ways: Habere Gratias cord. Psal. 116.12, & 111, 1. Agere gratias ore. Psal. 22.22, & 45, 1, & 66, 16, 17, & 71, 24. Refer 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 show you wherein true Gratitude consists, and what is expected from him, that would approve himself to God, to be truly thankful. Thankfulness is either in Affection in Profession, or in Action: Thankfulness in Affection, is when we hearty accept of the benefit bestowed, think ourselves indebted for it, and hearty desire to make some return to testify it, Psal. 116.12, & 103, 1, & 111, 1. Thankfulness 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. Thankfulness in Action is, when any convenient or beseeming Recompense or return is made for the benefit received, (be it more or less:) Psal. 116.13, & 138, 2. Prov. 3.9. He that would be truly thankful, must manifest his thankfulness all three ways; 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 God's favours bestowed on us; when we highly prise them according to their goodness, and put a right estimate upon them, stirring up our souls to thankfulness (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 confess God's goodness, and with our lips set forth his praise; when we publish abroad the loving kindness 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 abundance of the heart the mouth speaketh. When we express 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, Blossoms in the Tongue, and Fruit in the Hand: whose Root is Faith, Blossoms Praises, and Fruit, Good Works. Blossoms in the lips may soon be blown 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 than a Sacrifice that hath horn 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 compass 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 paid 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 crawls 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 always unthankful who doth not Par Pari refer, recompense a benefit: but he would not, although he could. Furnius told Augustus (who had multiplied 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 die unthankful; that is, without showing my thankfulness, by equivalent recompenses. Fourthly, Where there is an endeavour and desire to testify the thankfulness 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 thankfulness, which hath ever a care to profess 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 thyself, as Aeschines did to Socrates, who receiving great rewards from his Scholars 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, etc. I bestow myself 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) plucked up the Tree, Root and Branch, with all the fruit thereon, and sent him. What sudden fright and fear made him to overdo, etc. let our Cordial Gratitude to our good God cause us to do most cheerfully, 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 Figtree, 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 days it is a general complaint, Never any (say some) were so dealt withal; So sometimes a Father complaining of a wretched Son, Never (I think) had Father such a Son as I have: The Son straightway replies, yes, my Grandfather had. Thou mayest apply this unto thyself: consider how ungrateful thou hast been 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 perilous, 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 Figtree, and find none; Cut it down, why cumbers it the Ground? etc. The former Proposition is here Prosecuted, and the manner of proceeding with this barren Figtree, is, in these and the words following, specified, wherein we have; First, An Expostulation with the Dresser of the Vineyard, about the Barrenness of the Tree; in the words now read [Then said He, etc.] Secondly, The Intercession which was made by the Dresser on the behalf of that Figtree, 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 Figtree, etc.] 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 Figtree planted in it; yet we do not read that they Dig 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 dress 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 days, Jer. 1.10, & 18, 9 Ezek. 3.17. And the Apostles and Evangelists in theirs, Math. 28.19, & 16, 19 (the Keys 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 joined in the same holy work, (albeit in an inferior order.) But why doth the Omnipotent 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 overbusy, in demanding a reason of God's proceed; 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 inquire with sobriety, and light to find out, so much as may give us reasonable satisfaction: To satisfy 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, than 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 employed; 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 God's glory; should a Cherubin or Seraphim preach the Gospel to us, we should readily and diligently obey, etc. but God seethe not as men see, He well knows 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 been 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 pass, 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 Jawbone of an Ass, 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 always 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 always 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 Public Ministry, 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 Ministry, 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 ways. First, In regard of man's weakness; 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 timorous and full of fears we are, since our Fall, so that we cannot endure to behold those glorious Angels (whose nature is far superior unto ours). Thus, when Israel had seen, and heard those majestical things, (but terrible to flesh and blood,) which were showed 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 die, Exod. 20.19. And it was generally thought of old, that if any did see an Angel, he should die (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 condescend to our frailty, and make choice of such to dress us, and husband us, as ourselves 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 than the ministry of Angels, in sundry respects. First, Being men like ourselves, and subject to like passions and infirmities as we are, Jam. 5.17. they cannot but sympathise 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 Sympathising, 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 sympathising 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 ourselves, 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 Godliness, and assistance in all wants and weaknesses etc. Familiar dealing is an excellent Art to win Affection. This Familiarity we cannot have with Angels, (as was showed). Thirdly, In that being men, as we are, they might be able to perfect their Doctrine by their Practice; that so all may know, their precepts are feasable, by seeing them done, (for who can think that that Physician can cure a disease in another, that is always sick of the same); And that they indeed intended obedience, when they shall add a Commentary of practice, to the Text of Preaching. This way of Illustration of Doctrine, by Example prevails 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 lie 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 itself, yet it is not more certain to us; for Satan can turn himself into an Angel of Light, he can transform himself into that show; 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 less dangerous than 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 trial 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 ourselves (or perhaps inferior), 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 only 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 meanness 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 lie; 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 yourselves and others, your mind and disposition to fear me and obey me, in a willing and cheerful submission to my Ordinance. These are some reasons in reference to men, (amongst others that might be mentioned,) why God makes choice of men rather than of Angels, for this service, to dress his Vineyard. Lastly, Other reasons may be drawn from the work whereabout they are employed, which is Man's Redemption, & eternal Salvation and Happiness. Now, as our Redemption was to be wrought and performed only in the Nature of Man, and not of Angels; so there is a decency and fit respondence 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 happiness, should be conveyed 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 rendered, Why it pleased God to make choice of Men, and not of the glorious Angels of Heaven, to dress and husband his Vineyard. There is another Quaerie, which would be answered before I come to the Application of the Point. Quaest. 2 Whether, are the Ministers of the Gospel the only Dressers of the Vineyard? Is the care of it put only into their hands? God's Vineyard is under the Protection and care of both Powers, Resp. Isa. 5.2. both Civil and Ecclesiastical; 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 general 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 pass. The Pastor's charge is only about spiritual things; The Prince's and Magistrate's extendeth both to things spiritual and temporal: yet may not the Magistrate meddle with things merely spiritual, 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, aught 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 Civil or Criminal 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 encroach 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 inferior Officers in their places, they being subordinate to the higher. And as Magistrates, and public Persons, are Dressers of the Vineyard, Luk. 22.33. so is every Private Christian (within the compass of his Calling). Who is it that hath not some Vineyard or other to tend? When thou art converted thyself, 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 Governors of Families stand charged with this Duty, Prov. 27.23. You that are Parents, Masters, etc. 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 Figtree 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 dress 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 Keep, Keep thy heart with all diligence, Pro. 4.23. Prov. 4.23. Keep, Keep, Watch, Watch, etc. Notwithstanding, all that hath been said, (both of Public, 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 only 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 less others) to do with these things? Uzzah not being content to sway the royal Sceptre, 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 Queries, (which serves for the clearing of the Point) we come now to apply it. Use. 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 men's 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 Goldsmith we count more worthy than the Art of a Blacksmith; 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 Figtree; dress 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, Skillfulness 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 edified, 2 Tim. 2.25. and (like a wise Steward) know how to give God's household their portion of meat in due season, Luk. 12.42. Such as refuse knowledge, God hath threatened to refuse, so that they shall be no Priests to him. Hos. 4.4. So Levit. 21.17. That blindness of the body figured the blindness 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 express 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, Faithfulness 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 faithful, 1 Cor. 4.2. Such are to be made choice 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 conjoined, and may not, in any faithful Minister, be separated. In Point of Doctrine, they must be found faithful for Matter, in making known the whole counsel 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 becometh the Oracles of God, 1 Pet. 4.11. in plainness 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 aught 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 Herds, saith Solomon, Prov. 27.23. which Beda particularly applies to the Pastor of the Church, showing 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 dress. 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 Figtree in the Vineyard: without this spiritual acquaintance with the State and Condition of our People, we shall never be able to apply ourselves 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 godliness, as we might, and should do, if we had more frequent and familiar converse with our People; for than we should be better able to speak unto their hearts, (as Abraham's Servant did unto the heart of the Maid,) and apply ourselves 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. Haims 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 God's Vineyard, is, generally to be understood, & Reverentiae & Subsidii, of Reverence and Recompense; 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 gladness (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 than exceedingly (for so the Greek hath it) with an overflowing measure, after a sort excessive; one would have thought that, that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abundantly, had been 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 Affection towards their Minister: Such an excess of love did the Galatians for a while bear towards Paul, that if it had been 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 Shepherd's voice, Joh. 10.4. Explained. and follow him; Such was the manner in the East-Countries, the Shepherd drove 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 yourselves, that is, give over yourselves 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 Ministry of the Gospel is as worthy of it as the Ministry of the Law, as hereafter you shall hear): They are the Ambassadors 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 failings both of the one and other. Use 2 Questionless, There is matter enough administered, for a just Reproof: it were happy if our failings 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 dress 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 only 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, etc. and yet (with Ahimaaz) they will be running (albeit they have no tidings to carry) and needs must undertake the calling of the Ministry; 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, Tailors, Tinkers, Tapsters, etc. might take upon them to dress 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 Gobbets? Who made you a Builder in my House, that know not how to square a Stone, or hue a piece of Timber for the Building? I will say no more of these, only put you in mind of an Ordinary experiment: After the Ox that lieth on the grass, and oppresseth it; and after the Horse that feedeth on the grass, and devoureth it; A Sheep will feed. But after the Goose that stauncheth the grass, it hath no stomach to graze: little nourishment can God's 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 Talon (and that a large one too) they have received, but they wrap it up in an ilde brain without practice, as Goliah's sword was in a Cloth, 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 cries on every Steeple; she hath no sooner got it, but she lieth under a sunny-bank, beaking herself. And of the Stork it is storied, that whilst she is young, she hath a sweet voice; but when she waxeth somewhat in years, she becomes hoarse. Indeed the aged Levite (whose age had disabled his strength,) was dispensed 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 fly not with them; Psal. 78.57. Or having gotten Wealth and Preferment with the Herculean 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 Ass 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 Latin, 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 Herdsmen from their youth up; Zach. 13.4, 5. such as are more fit to go to Plough, and dress Horses heels, then dress the Vineyard of the Lord: happy were it if God's 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 Master's Work, and dress 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 God's 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 less regard their Dressers, than our English Nation? The Turks, Moors, and Arabians have their Priests in highest estimation; the Syrians adorn their Priests with a Crown of Gold: The Brackmans', with a Sceptre of Gold, and Mitre beset with precious Stones: The Romans Styled their Flamen, Regem Sacrorum; and who knows not, in what honour the Papists have their Masspriests 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 (unless it be it amongst some few that receive comfort by their Ministry.) Some indeed give them the honour of countenance, but with hold the honour of maintenance; Some give them the honour of maintenance, but withhold from them the honour of countenance; some withhold both, and afford 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 recompense for all their pains: Zenocrates said once to the Children of One, who had been liberal unto him, I have requited your Father abundantly, in that all men speak well of him for his kindness showed to me. So these men think it a recompense sufficient; in that they cause others (by their Commendations) to speak well of their Minister. Can the Ministers of the Gospel add Miracles to the Preaching of the Word, these men would mightily extol them; (for it it no less than a miracle for a Lamp to burn without Oil, 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 departed in peace, be you warmed and filled, notwithstanding they give not those things which are needful to the Body. Such mouth-mercy and airy courtesy is good Cheap, 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 forwardness they may find in people for a time, but it soon grows 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 packhorses, which have heavy burdens laid upon their backs; and bells hung at their ears to make them music, that they may cheerfully undergo their load. Others there are that give them the honour of maintenance, but then they withhold the honour of countenance: This is ordinarily found where God's 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 Precepts: And albeit the Gospel doth not, interminis, assign 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 show what certain maintenance did ever the Lord appoint for the Ministry but Tithes. Certain it is, that the custom of Tything hath been practised in the Church many hundreds of years, and hath the Authority of Counsels, 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 Ministry than that: and yet how grudgingly are they paid, how fraudulently many times detained and purloined, (albeit by the Law of the Land, the Minister hath as much right to them, as any Man hath to that he doth possess); as hereafter you shall hear more fully. Let the Minister demand his own, than the countenance is cast down upon him, as Cain's was towards his Brother Abel: Gen. 4.6. Men lower, and look upon him like a Dog (as we use to speak) under the door, and let him beware his shinns; either they will not hear him any more, or but seldom, and then to watch his halting; If their sins be met withal, they will revile, and rail, traduce, and slander: O! he speaks against the State, Jer. 20.10. against Government, etc. Now he shall be charged with sedition, covetousness, unprofitableness, and what not? And if he sit not sure in his saddle, he must look to be laid upon the ground before he be ware. This woeful experience hath taught us to be true: He must be more than an ordinary honest man, that will pay his Tithes honestly and cheerfully. 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 public Teacher, and that any other maintenance is due from People to their Minister, than what is freely given to them as an Alms by way of courtesy and gratuity. All Christians (they say) are Priests to God, and it is no better than a gullery of the People, to persuade that one is more a Dresser of the Vineyard than another man. But that there is such a Calling as the Ministry (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 expressly 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 than to others, or more than 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 enjoined 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 only to themselves, but to all the flock, whereof (not only 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 been 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 Publicly, 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 Recompense, and that for their work's sake; and these only 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, peaceableness, good usage in payments, etc. But unless the work of the Ministry be that which draws 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, etc. He informs me of my duty, reproves me for my failings; therefore I reverence him; thou honour'st 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 Gloss), All being of one heart and mind (as were those Believers mentioned, Acts 2. & 5, 32). Thence we infer; The Dressers of God's 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 choose 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, dissensions 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 ministereth; so the greatest 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 Jewel) 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 gave 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 etc. 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 losing 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 Masterbuilder, 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 joins 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 only esteem thus of those who were Evangelists, but he esteemed of Pastors (a degree lower than the other) as his fellow-Labourers: So he calls Epaphroditus, his companion in Labour, and fellow-soldier, Phil. 2.25. Phil. 2.25. Col. 1.7. & 4.7. So others, Epaphras, Tychichus Clement etc. he terms his fellow-Servants, and fellow-Labourers, Colos. 1.7. & 4.7. acknowledging those who were his Inferiors in degree, to be the same that he was in the Ministerial Function. For the further clearing and confirming of the Point, let me show you, first, wherein they are to show 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 Unity and Oneness, three ways especially; First, in Doctrine, they are to teach the same Truth, and be of the same mind and Judgement, at least in all fundamental and necessary Points, 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 only upon that one point 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 main Articles of the Gospel into a Compend, 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 spoke by the mouth of his holy Prophets. Luk. 1.70. Isa. 52.8. not mouths; And one Voice, Isa. 52.8. Thy Watchmen shall lift up the Voice, with the Voice together shall they sing: which though literally, the words are to be applied 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, showing 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 Judgement so in Affection they are to be as one. Paul never spoke of any faithful Minister without signification of special love and brothe●●y Affection: He terms Tychichus not only Brother, Eph. 6.21. but dear Brother Eph. 6.21. and Epaphroditus he styles, not only Fellow-servant, but his dear Fellow servant, Colos. 1.7. 2 Tim. 1.2. 2 Pet. 3.15. Colos. 1.7. and Timothy not only 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 pair 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, Judge 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 join 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 do. 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 persuade to Unity), Eph. 4.4. etc. 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 Scholars 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, una 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 baptised 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 dress 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 tied 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 happiness: 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. Use. 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 days, and this is no small Judgement 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 Shepherd's 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 perversely into another (as Austin showeth); 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 extremity 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 chrysostom) are we become a reproach to Jews and Gentiles, because the Church is rend into a thousand factions: This, Ecclesiastical History verifies; And not only so, but it hath raised up bitter persecution against the Church. The cruel persecution under Dioclesian was occasioned chief by the petulancy, pride, and contentions of Pastor's and Bishop's (saith Eusebius). And two hundred thousand people were slain in the garboil 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 ways, and they are so distracted, that many times they put on a resolution to fly all, and follow none. These are some of the evils, which Satan 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 only 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 bless and prosper all pious and lawful undertake this way, and to guide his Servants, that go about that work, that it may be successful (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 draws straight so small a line; far more comfortable would it be (if God so please) to take away the Subject of the Question (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 Church's 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 Peacemakers, 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 discord arise betwixt these, both Callings suffer by it. As Samson (herefore) said unto his Brothers 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 business, 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; Woe is me (saith he) that I cannot find you both together; how am I moved; how am I grieved; how willing would I be to fall down at your Feet? I would weep according to my Power, and beg 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 dissensions to spread. And great cause we have to do so; for. First, It would be remembered 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 blows and noise: The Matter of the Temple was framed in Lebanon; 1 King. 6.7. at the setting of it up in Zion no stroke was heard, neither of Axe nor Hammer. Confusion of Languages hindered the building of the Tower of Babel; Gen. 11.5. so variety of opinions and strife of tongues, is a great to Temple-work: whilst our Languages are so variable that we cannot understand each other, or for our Impatiency will not, the progress of the Church is hindered. Our contentions are a scandal to those that are without, and a great hindrance 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 rendered as the reason of that ignorant man's falling down on his face and worshipping, this extorted from him an acknowledgement 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) persuading 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 Music in the ears of Papists, Anabaptists, etc. they have weakened us & strengthened them. Sirs, (said Dion to his contentious soldiers,) your enemies see your mutinous behaviour, (pointing to the Castle wherein their enemies were;) Oh! that we would spend more than 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 dissensions will prove no small offence unto others, nor disparagement to ourselves: 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 praising 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 spoke in divers Languages at once, Acts 2.1,— 11. yet all consented in the thing which they spoke, for all spoke the wonderful things of God; and then the Spirit of God was amongst them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fell on them, and that in the likeness 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 dissension 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 Tiles: Differences and contentions amongst us, keeps God's 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 chrysostom, insomuch that in a rage they parted asunder, using some unchristian imprecations; I hope, said Epiphanius to chrysostom, that thou shall not die a Bishop; and I hope, said chrysostom to Epiphanius, that thou shalt not return alive into thine own Country; both which fell out accordingly: for Eiphanius died at Sea, as he was returning home; and chrysostom was deprived of his Bishopric, and died in exile. Many were slain in taking parts; the Cathedral Church and Senate House in Constantinople was burned to the ground, in pursuit of revenge; A fearful precedent of God's 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 Dissensions, would be laid to heart; Gen. 25.22. Rebeccah finding a struggling in her Womb, cried 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 holiest men that then lived in the Church, non minoris esse laudis non scindere Ecclesiam, quàm Idolo non sacrificare, that it was no less 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 means of reconciliation, and hearken to all lawful proposals that may make for peace. Now what these means are that by Gods Minister's must be used whereby this unity and concord amongst them may be attain d, would be showed; 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. etc. St. Basil lamenting the discord that was in that Church, imputes the cause thereof to men's contempt of their Heavenly King; As did the troubles of Israel, and the Judges, arise from this, that there was no King in Israel. Questionless, our dissensions are Penal and Judicial punishments, for that wilful Rent which hath been made amongst us; and till God be appeased still dissension 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, showing 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 been violated, we have broken the staff Beauty and God in his just judgement breaketh Bands that it holds not. Secondly, Let our care be to stock ourselves 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 appears by their agreement. Essex. We resolve through the grace of Christ to contend daily, to the comprehension of that Ministerial knowledge and wisdom, whereby we may understand our way; and to study more, and strive after that excellent Wisdom, and Art of winning Souls, etc. Indeed we profess ourselves to be Wisdom's Scholars, 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 show 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 mixed with Darkness, 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 mix 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 than Conspiracy, if it be joined with falsehood; 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 Council of Chalcedon there arose a difference about one little word, a Monosyllable, the question was about Ex and In. The Heretics (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 Council of Nice the difference was less (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 jota, 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 placing of words, what difference hath been, 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 only, 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 than corruption in manners, (saith a grave Divine); as the Leprosy 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 Leprosy been in the hand or feet, even that had made him unclean; but being in the head he is utterly unclean, saith the Text. Secondly, peaceableness is a second fruit that proceeds from wisdom from above; it causeth us to fly strife and contention what may be, and, if it be possible, to have peace with all men. Abraham being endued 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 choice 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 thyself, Rom. 14.22. Explained. thy particular and private persuasion of the Liberty of all days, and free use of the Creatures (and other things of an indifferent nature) keep private to thyself, 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 public 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 pity to accommodate to that which in rigour is not due, yet in equity convenient. Thirdly, Meekness and Gentleness is another branch of that Wisdom that comes from above; This meekness of wisdom will give a Charitable censure of other men's sayings and actions, and take things (not in the worst, but) in the best sense; it shuns all bitterness 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 groundless jealousies and suspicions, Eph. 4.1, 5. which we are apt to have one of another, (which is the cause of many needless distempers amongst us, and hath been): It will cause us to lay aside all odious Names, and Words of Reproach which serve only to provoke and engender strifes. We should sooner be reunited, if these newborn Names of Independent and Presbyterian did not keep us at such a distance (saith one that knows much.) Fourthly, tractableness or easiness to be entreated; 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 persuasions, 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 wilful. 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 pity 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 Judgement, 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 ourselves, (agreeing in Fundamentals). Till the Lord clear those truths to us, wherein we differ, we should pity 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 days; yet they lived in love, as Ireneus witnesseth in a Letter that he sent to Victor, Bishop of Rome, and withal 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: 'Tis my Brother Parmenian (said Optatius). So Calvin of Luther; Though Luther call me Devil, 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, etc. and cause them rather (as the Ministers of this Association profess) to bear with one another's differences that are of a less and disputable nature, withoutmaking 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 amiss 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 probably (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 deal and proceed 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 Judgements 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 Heretic, who being called upon to recant his errors, and subscribe to the Nicene Creed; he craftily, to delude Constantine the Emperor, 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 bosom (say some) he had wrote his own and their damnable Heresies in a Paper, and clapping his hand upon his bosom, protested before God, That that was the Faith which they believed; and being afterwards called to his Oath, about the Truth of that he seemed feignedly to subscribe unto, whether or not he believed as he had subscribed; he carried 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 ways 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 Emperor's presence, (after he had the second time subscribed to the Canons of the Nicene Council, 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-denial, and be good Proficients in that; Jer. 45. ult. Seekest thou great things for thyself, 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 sees, 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 shows) was in Gregory Nazianzen against himself, to avoid the troubles of the Church, Si propter me est illa tempest as, etc. If this tempest be by reason of me, take me and cast me into the Sea (like Ionas), 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 rend 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 Bishopric, 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 been to the Church, Who knows not? with such Ambitionists the Church hath ever been pestered; which caused Luther to make this prayer. A Doctore glorioso & à Pastere contentioso, liberet Ecclesiam suam Dominus: From vainglorious and contentious Preachers, the Lord deliver his Church. Covetousness; 2 Tim. 6.5. That puts to the hand, and is a furtherer of our Divisions: Some make gain their godliness: they are the golden Bells and Pomegranates which are upon Aaron's Robes, Exod. 26.34. that causeth many a seditions Corah, to invade the Priestly function; That which they chief 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 appears, 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 ruin 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 covetousness, and in this (saith one) I could wish that we were all Lutherans; then I doubt not, but there would be less 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 than he was. Nazianzen speaking of such as raised contentions in the Church, attributes it to the Pride that was in them, Spirituales isti fastuosi etc. 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 shown 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 heresy 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 denial of his Saviour, he thought it a disparagement to confess his fault, and therefore laboured to defend it by maintaining one denial with another: And thus some there are that having possessed the World with a conceit of their abilities, 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 than 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 Bishopric 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 Churchmen against their Bishops and Superiors. Eras. Epist. ad Card. Mog. Erasmus speaking of Luther's writings, saith, that Many things he spoke, had others said, had not been complained of; the self same things are condemned as Heretical in his writings, that in Augustine's and Bernard's Works, are read as Orthodox, and regarded as pious sentences. Now if in case we had learned this lesson of Self-denial, 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 lie down, and the other pass over, to secure both their lives from death and danger: These are not times to contend in, let us deny ourselves 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, Harken you to that which the Apostle saith, Rom. 16.17, 18. Rom. 16.17, 18. Explained. I beseech you Brethren, mark them which cause Divisions and Offences, contrary to the Doctrine which ye have Learned, and avoid 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 entreaty, are the Authors of Dissension, 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, avoid them as you would a Serpent (saith one) in your way, and poison in your meats. The Reason of this Admonition, is twofold: 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 fair words, As Cheaters use to do, drawing on to play, and then cousin, by cogging of the die. And this is that which our Saviour requires of his Sheep, that they hear not the voice of the Stranger, Joh. 10.5. they that are the Sheep of Christ, will not follow such, but avoid them, and fly 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 less a private Christian. We read in Ecclesiastical Story, of Placilla the Empress, that when Theodosius Senior desired to confer with Eunomius the Heretic, she dissuaded him very earnestly, lest being perverted by his speeches, he might fall into Heresy. As did Anastasius the second Bishop of Rome, Jac. Reu de vit. Pantif. p. 42. who whilst he sought to reduce Acacius the Heretic, was seduced by him. Secondly, If differences happen to fall out amongst them, be not offended thereat. woe unto the World because of offences (saith Christ,) it must needs be that offences come, but woe be to that man by whom the offence cometh, Mat. 18.7. Interpreted. Mat. 18.7. there is a threatening, a condemning woe belongs to him that gives the offence; yet there is a lamenting a condoling woe that belongs to them that take the offence; and to these our Saviour intends the former part of his speech, Woe 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 holiness, 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 descent and differ in Judgement, in Affection, etc. And Woe to such as are the cause thereof; But yet, Woe to us if we are easily scandalised 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, Satan's 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 purify his truth (it may be) thereby: How many excellent truths have been brought to light (at least better cleared) by oppositions? Austin by occasion of the error of Pelagius examined more diligently, & so propounded more clearly, the truth in the points of Predestinntion and Free will than others his Ancients: 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 been so clearly explained by those great Lights of the Church: Wormwood is bitter to the taste, yet it is good to clear the eyes. We may say with the Hebrew sentence, Nisi ipse eleuâsset lapidem, non fuisset inventa sub eo haec margarita: If the stone had not been lifted, the pearl had not been 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 wilful 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 means of attaining knowledge. Whence it is that Unity of opinion in the Church is very contingent, now greater, now less, never absolute in all Particulars. Barnabas was a good man, Acts 15.38, 39 and yet S●. Paul saw more than he, and clearer than 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 voice 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 Judgements 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 lies in thee, that they may accord. Hearers are many times too factiously inclined, as the Apostle shows, 1 Cor. 1.11, 12, & 3, 3. 1 Cor. 1.11, 12. & 3.3. they made a choice 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 showed before). Some affect those only that are of the same Judgement with them, (it may be Episcoparian, or Independent, or Presbyterian, for so now we use to distinguish them) albeit all teach the same fundamental truth's, and the same Christ; and those that are of another Judgement than they are of, they utterly dislike, and will not afford them the hearing: Others affect those only 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 dissension amongst Ministers; for when People have engaged 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 foil, 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 baptised likewise, and that all men followed after him. Thus it was, and thus it will be, and hence it comes to pass (oftentimes) that discord and dissension 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 blister. And thus, I have acquainted you with what concerns you, as well as with that that concerns ourselves, 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 Thiefs and Murderers, 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 Judgement were given to us, (which is promised to be given under the Gospel) that we might be united in one! then we should be enabled to join 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 always with the Goddess 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 we 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 Figtree; 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 proceed 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 point; 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 evil 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 rendered, Sedh. saith Drusius) his Counsel; for the Hebrew word signifieth as well Counsel as Secret, (albeit most Expositors read Secret rather than Counsel). 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. come. 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 Judgements 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 only 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, unless 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 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 amiss to answer a Scruple or two: It may be questioned, Are these Dressers the only 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 outward 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 than it is either for their conviction and condemnation, or else for the Church's 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 pleased 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 loss was concealed from him, which he was not ashamed to confess, 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 Prophecy rests not always 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 Servant's Humiliation, lest they should be exalted above measure through abundance of Revelations. In natural Revelations, the greater Wit, and deeper Judgement, carries it; but in divine, in the Revelations of God, the favour of his choice sways 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 proceed 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 rendered) the Sweep 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 Council. 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 always 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 bosom 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 mysteries 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 access to Christ's breasts, Beda in Evang. Joh. he had not been acquainted with those Secrets: Those hidden, and Heavenly mysteries, made known to him above the rest; he had out of the bosom of Jesus: So God's Ministers, having more converse with God than other; and being his Friends and bosom Friends; cannot but be acquainted with more of the mind, and will of God than 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 Pearl or Glass, that reflecteth it again, than it doth upon gross and obscure bodies, that dead the Rays thereof: So the Sun of Righteousness 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 tears, vers. 30. shown them all things that were necessary for them to know, vers. 35. Who is so fit to make known the King's 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 ruin of any Ishmael. Gen. 21.16. God is willing to be prevented; He had rather use the pruning book, than the Axe; and therefore expostulates with his Dresser, that he might be moved and entreated to be sparing in the execution of his Judgements. And this was one chief reason why he had parley with the Dresser about this Figtree; and acquainted him with his purpose before he struck the Stroke, that the Dresser might get upon it (as it were) and save it from the Axe, as Zacheus did the wild Figtree which grew on the wayside (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, than He doth ordinarily to others, What manner of persons ought we to be? Surely He expects more holiness and faithfulness in us, than he doth in others; we must endeavour to walk somewhat answerably to such great a mercy, and behave ourselves 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 been in the Mount with God, Exod. 34.29. Exod. 34.29. To be with ourselves (saith one) is to be in ill Company; To converse with the World, leaves filth and soil 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 die 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 suspicion that such a one is very seldom in converse with God, at least, hath not been lately with him; Here is a Veil indeed before the face that should shine; but whether the face of such, or veil 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 dote on nothing more than secrets, and are very inquisitive after the knowledge of S●ate affairs: 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 reveal 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 Ministry. In all our doubts about soul affairs, resort to them for Resolution; Without controversy, 1 Tim. 3.16. great is the mystery of godliness (saith the Apostle, 1 Tim. 3.16.) the mystery of godliness should be without controversy, yet a World of controversies have risen about it, many of which every Christian is not bound to trouble himself withal (for without all controversy, there are many in Heaven that never studied 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 inquire indeed, inquire you, Return and come, Isa. 21.11, 12. These stand upon the Watch-Tower, and questionless (if they be not asleep) see more than 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 days 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 show what sins do most offend God, and soon pull down Vengeance 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 been, 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 ways, heavier things will befall us, than yet have done. One woe 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 Noah's, 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 cause. 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 proceed, they know that evil is intended against us. I know what Lactantius spoke 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 God's Prophets have been before them. If they foretell Judgements 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 timorous 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 stir 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 ways, and sinful undertake, or not reprove them; Judgement 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, Prophesy not unto us, Mic. 2.6. they are near to ruin: It is dangerous when a City is in hazard to tie up the Alarm Bell; to be regardless of the watchman's 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 years I come seeking Fruit on this Figtree 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 wherever 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 (say others) to direct the sailor how to steer, and which way to direct his course, that he may safely arrive 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 Margin of a Book, pointing and directing to some remarkable passage, and of great consequence; or, as the Star 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 Ear Ecce. Thirdly, It sometimes implies 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 Rejoicing, 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 Figtree, so as to lay to heart, the wrong I suffer by its barrenness; 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) drops as the Rain, and his speech distils as the dew, that it may soak and sink, and showers on the herbs, than both Heaven and Earth, Prov. 8.6, 8. must give ear and hearken: So, Prov. 8.6. I will speak of excellent things, etc. Therefore, harken and give ear. Indeed all the words of God's 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 wherever 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, Harken, Attend, Give ear, etc. 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; Use 1 For it may be said of many Congregations, This is a people that come nigh me with their lips, but their hearts are far from me; Or as St. Matthew hath it, Math. 13.15. This People's heart is waxed gross, Isa. 29.13. Math. 13.15. and their ears are dull of hearing; There is a marvellous unaptness and untowardness in the very best, to attend to that which is of greatest concernment (and much more in the worst): that Judgement 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 drowsy 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 less moment. Erasmus hath a relation, Deumbrâ Asini, delivered out of Demosthenes the Orator, 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 Ass to carry some Commodities for him from Athens to Megara, travelling in his journey in the heat of the Day, he couched under the Ass to take the benefit of his shadow; The Muletor who let him the Ass, denied him that benefit, saying, that he let him the Beast to bear his burden, but he let him not the shadow of the Beast; the young man replied 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 Orator broke off his speech; The Auditory desired him to go on with his Story, that they might hear the issue: The Orator answered them, See what wise People you are, I told you of wholesome and profitable Observations, and all that that while you were careless; and, now I tell you of trifles, of the shadow of an Ass, 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. Use 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 point in another Text,) I intent not now to insist upon it; I shall only commend unto you the practice 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, etc. 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 sloth? Good Samuel 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 Point no further: Now more Particularly. Behold.] What? That which God complains of, the Barrenness of this Fig. Tree, i. e. the unfruitfulness 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 slighted, or passed over regardlessly; 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. Alas! 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 bitterness sigh, before their eyes: Such a sighing God requires, as may break the girdle, and this with bitterness, 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 Judgements 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 regardless 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. When have but two clear Records in Scripture of Christ's weeping, and both in respect of Sin, 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 broke 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 profess), we cannot be regardless of his Dishonour, Psal. 69 9 Psal. 69.9. Secondly, In respect of Others; the Land in general. 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 carcase; pull out his own bowels; leap into a fiery Furnace; could we do any less than pity 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 careless eye? We often endeavour to deter young men from sinning, upon this Motive; You'll grieve your friends, break your Parent's heart, undo yourselves; I grieve for you with my heart: So would we do, if we did as we ought. Psal. 119.158. I beheld the Transgressors and was grieved, Psal. 119.158. Thirdly, In regard of ourselves; For if we be regardless of sin, when we see it or hear it we are in danger to be infected by it: However, it doth enfeoff us in the sin, 1 Cor. 5.2. (as the Corinthians for not mourning for that Incest committed,) and not only 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 slight 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, Profanations, Abominations, that are practised and committed? Yet who is affected with it, unless 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 excess of wickedness and impiety, as if some great good had befallen them:) Ah! that we should make ourselves merry with that which anger's God; is a burden to him; and should cause us to mourn: It is the highest piece of a Devilish 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 rejoice; 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 Devil, 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 administered 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, cozenage, 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. Horror 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 sluices of his eyes, and sent forth a swift Current of Tears. What would he have done (think you) had he lived in these days; 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 wickedness 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 pass by, Lam. 1.12. albeit all pass by with a regardless 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 address himself, and make his grievance known, as you find in my Text, [Than 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 Figtree, Text. and find none.] The Gravamen, or fault complained of, is specified to be the Sterility and Barrenness of the Figtree; He complains 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 been hasty with it, but long borne, and expected Fruit from it. Secondly, From the means afforded to it, and pains bestowed on it, to further the fruitfulness thereof; employed in these words, [I come seeking Fruit on this Figtree] He had not been wanting to it, it was a well-manured Tree, his eye had been ever on it, it grew in his own Vineyard, yet not a Fig to be found on it. We will begin with the Grievance or fault complained of, the barrenness of the Figtree. And find none. Text. It seems by this that it was a harmless Tree; none of those that bore such Figgs as Jeremiah spoke 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 grown 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 withal. But we are to know that, Barrenness in a Figtree is fault enough. Doct. Had it been a Thorn 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 Figtree (and so fitted for Fruit) and a planted Figtree (as before hath been showed) and so qualified for bearing of good Fruit; just cause there was to complain of its barrenness. 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 Profane 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 threaten are frequently denounced against a People. He that brought not the offerings of the Lord in the appointed season, Numb. 9.13. Judg. 5.23. Jer. 10.25, & 48.10. should be cut off, etc. 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 God's Name, Jer. 10.25. Let him be who he will be He is liable to the curse that doth the work of the Lord negligently, Jer. 48.10. Thirdly, For very Omissions men have been not only threatened, but punished severely; As may appear in sundry Instances. It was the not believing of God that kept Moses from entering 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 Wilderness, 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 Oil, the foolish Virgins could not enter with the Bridegroom into the Bride-Chamber, Math. 25.10, 11. And the not employing of his Master's Talon, that cast the evil Servant into fetters, Math. 25.25. and the not Visiting, Clothing, 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 hewn 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. etc. 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 denied 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 only is in man which God made. Augustine took this heresy 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 profess ourselves 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 idleness, and doing nothing; or excuse themselves, in telling us that they have not plotted with Thiefs to Rob us and Spoil us, not set our house on fire, nor served those who were our enemies, etc. We expect more from Servants then so; we hire them to follow our work, and do our business, and not to sit still and forbear only 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 enjoined duties proclaims 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 Idiots there are, who bless themselves in their harmless life, they do no man any wrong; they cannot be taxed with any gross crime, Luke 18.11. they are no Extortioners, , Adulterous, etc. And it were to be wished, that more amongst us could say so; and that there were more civil righteousness and honesty amongst men, than is. Athanasius sometimes wished that there were more Hypocrites in the Church, in regard that public 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 only had a fair show, his inside being full of filthiness) sounded the Trumpet of his own praise, not only for the Omissions-of evil, but also for the doing of good Luke 16.15. whose righteousness if we exceed not, we cannot enter into the Kingdom of Heaven, Math. 5.20. And yet, what abundance of dead soil, 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 Heaven's Rain, 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 less an unthankful heart, as in the former verse you have heard. Use 2 The best of us have great cause to be much grieved and humbled before God, for our omissions and neglects that we have been 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. than hitherto we have done. Daniel bitterly laments this, Dan. 9.6, 10. So others of God's Children. In matters of Faith; Numb. 20.12. that which God chargeth Moses withal may be laid to our charge, Numb. 20.12. You believe me not▪ to sanctify 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 believing; so we are slow Bellies in doing; Our failings 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 coldness, Zeal is wanting; our Hearing full of dullness, Attention is wanting; our converse with others, full of unprofitableness; Love and Charity is wanting: and yet few lay to heart, their sailings in these things (and the like) as they ought. It may be, if they fall into some gross sin, Swearing, Lying, etc. they seem to be humbled for it, but Omissions of Duties are looked upon with a regardless eye: And there may be some Reasons rendered 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, Drunkenness,) these (with the snail) leave a slime behind them; But Omissions make no great noise, and are slighted, under a pretence of Infirmity, and do less trouble the conscience than the other. Secondly, Affirmative precepts do not bind adsemper, as the Negative do: I am always 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 than Commissions and are less sensible thereof. Thirdly, the Observation of the Affirmative Commandments, doth more cross a man's nature (which is most contrary to virtues Commanded) and brings him under more opposition and hatred of the World, than 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 less humbled for them. But if we be as we ought to be, we shall take to heart our failings, 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 virtue 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, than not to do evil; and more evil to do evil, than 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. Virtue and Vice being extremes 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, than they are convenient lodgings for unclean Spirits; If we be not endued with knowledge, than we are blinded with ignorance; if we be destitute of Faith, than we are full of Infidelity; if we forbear to do good, than we prostitute ourselves to all ungodliness: Jam. 1.14. and being once drawn away from God, a man easily becomes ensnared 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 gross 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 lies, because they receive not the Truth in Love? And how often is a man's idleness and laziness in not doing what he should, made an occasion of doing what he should not, as it fell out in David's 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 Thessalovians 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 only when it is openly contemned, but) when it is neglected, and not attended unto. So Israel grieved, (yea vexed) Gods blessed spirit in not harkening unto his voice, nor regarding his wonders, Psal. 95.10. Psal. 95.10. Fire (we know) may be quenched, as well by taking away the fuel, 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 practice of that evil he forbids. Fourthly; The greatest loss that possibly can betid us, ariseth from our Omissions, and want of doing good; and that is deprivation of Life and Happiness; 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 Holiness no man shall see God, saith the Apostle, Heb. 12.14. and the pain of loss in Hell, is more grievous than 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 loss, 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 showed) 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 Public or in Private: Heb. 13.16. To do good, and distribute, forget not, (saith the Apostle), Heb. 13.16. So to hear, pray, etc. 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 Commandments of God, but thou must show thyself a good man, by thy conformity to God's Affirmative precepts: And as thou desirest not only to escape the Damnation of Hell, but to obtain the Glory of Heaven; So it is requisite that thou be'st not only 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 laid in so high a place: Suppose that no man can condemn thee for evil, yet unless 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; unless he can say with Job, I have stood up for them, and pleaded their Cause. Nor may the Landlord bless 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 Liar; 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 ways, Isa. 55.7. but likewise turn into the ways of Righteousness, Isa. 55.7. In a word, let all labour to have Job's Letters of Commendation, which he carried from God to the World; which did run in this Tenor, Job 1.1. He feared God, and eschewed evil; and remember the Point delivered, that, Barrenness in a Figtree lays 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. Use 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 unsavoury fruit, we shall not need to read to you their Doom, He that runs, may read it. Hab. 2.2. If barrenness 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 poison of Asps, and whose mouths are full of cursing and bitterness? Shall Dives be damned that would not vouchsafe crumbs 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 carried, that have caused the affliction of Joseph? If he was bound hand and foot, who prosecuted his own right with extremity 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, etc. 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 afforded to it for bearing Fruit [These three years]. Secondly, from the means that had been taken with it, that it might be fruitful; employed in these words, [I come seeking fruit on this Figtree.] 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. Use. We are not to judge of our sins by the substance only, but weigh the Circumstances likewise with them in the balance 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 Patriarches: 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 Ministry on Earth, Preaching, and Working Miracles; the first three years of his public Ministry, 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 come up into the Temple, at three several and solemn feasts of the Passover, before his Passion. One was in the first year of his Public Ministry, 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 Figtree, was in the second year of his Ministry, 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 Pool, 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 Figtree at His three several come up, to seek for it. From this third Passover and solemn Feast, the Figtree stood until our Saviour's Passion, which time was the year of this Figg-trees reprival; in which year it was that our Saviour propounded this Parable to the Galilaeans, and then, after that, this Jewish Fig 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), than 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 withal: 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 moisture 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 surfeits 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-set; the first year to bear; the second year the sap 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 fertility, and the soil 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 fruitfulness, 1 John 2.12, 13, 14. 1 Joh. 2.12, 13, 14. Childhood or Youth; Middle age or Manhood; Old age or Fatherhood. 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 grey hairs 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, than 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 Figtree 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 Figtree. Time long enough, to wait for the proof of it; for if the Figtree bear not Fruit the third year, it will never bear (saith one). Had it been a Nut-Tree, or an Olive (saith another), Cornel. a Lapide Mald. in loc. three years had not been enough to wait; But it is enough for so growing and succulent a plant as the Figtree 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 allows a fit proportion of time for producing Fruit, (albeit to some more to some less, yet) to all sufficient): Three years He bore with this Figtree; Forty years space the Children of Israel had given them in the Wilderness; 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 allows 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. Matthew), Math. 11.34. He sent his Servants to the Husbandmen: At the season, saith St. Mark, 12.2. When the Rend Day was come, He sent that he might receive of the Fruit of the Vineyard; Mat. 22.2. He allowed these Farmer's 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 Pharaoh, 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 Figtree which grew by the wayside, that it was cursed for its barrenness, 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 been barren; for before the Earth was cursed for Man's transgession, all Fruits should have been more frequent, and aboundart; yea, almost continually like the Trees in the Paradise of God: And so our Saviour to show, not only his Power, but his Righteousness, cursed it; because it was not so fruitful as it was by Creation, taking no notice of the unfruitfulness of it; or of the wan● of Fruit which came to pass 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 gathering Figgs (according to that of Matthew, 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 been 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 Figtree (as before hath been showed you) is a plant (if not altogether barren) that yields a continual succession of increase; whilst one Fig is ripe, another is green; Christ looked for some Fruit from that great show 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 Figtree, but upon fruitless and barren professors, signified by that Figtree. That which was done to this Figtree was done in a figure, Mystically and Parabolically; Seda. (For Christ did not only speak Parables, but work Parables) and this was no other than 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 foreshow what judgements should befall that barren Generation, for their unfruitfulness; 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; Use. want of time. They would Hear, Read, Pray, etc. but they have no time to do these things; why, how comes that about? God requires no Duty of us, but he allows 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 affairs of this life, but hath some part and portion of time laid 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 laid 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 business 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 ourselves, 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 allows to the barrenest 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 wait proving if at any time God will give them Repentance. Where the Master of the House is liberal, the Steward should not be holdfast 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 been converted by the preaching of Christ? Had Demas been hanged as soon as ever he began to play the Thief, how should he have been converted unto Christ upon the Cross, or Christ have been glorified by his confession of Him? Had God taken away Paul, when Paul began first to persecute the Church, how should the Church have been 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 wouldst that thy Brother should Repent, grudge him not his life. And so we pass 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 prefers 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 matched with a Beast, is a great disparagement to man's nature; and to be like to a Beast (in that sense) is worse than 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 man's 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 jeered, when they should have feared, and so the Flood came and swept all, except eight souls from off the Earth: and it was laid to the charge of Israel, Jer. 8.7.8. as an aggravating circumstance of their wickedness, Jer. 8.7, 8. the Fouls of the air are preferred before them, as having more skill to know their time, and observe it than they had, and it is rendered as one cause of their great Fall; They should so fall as to rise no more, vers. 4. And this was that which Christ bewailed 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 Jerusalem's sin, that she knew not what concerned her happiness; 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 shows in the words following, Thy enemies shall cast a bank about thee, etc. And the reason of all these fearful Judgements 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 bear't 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 soar Judgements, 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 only render you the reason of it, and then come to apply it. Reas. 1 It is a controlling of God's Wisdom, who lays 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 days of my appointed time). But this choice of God for us we slight, and think he hath not given us a due and fitting portion of time; we will choose for ourselves. Secondly, The greater the mercy is, the greater is the sin in the contempt of it; To neglect the time afforded for our good, is a despising of the Riches of God's goodness and mercy (saith the Apostle): Rom. 2.4. we are said to despise a thing, not only 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 Parent's Counsel, are said to despise it. So the leight regarding, and careless 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 God's mercy, when we make not the right use of his patience, and longsufferance in being led thereby unto repentance. And how provoking a sin that is, I shall hereafter show you; but for the present leave it to your felves to consider of. And now let us put what hath been said to some Use. Use 1 By this it may appear, that long-life is not always 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 showed. Use 2 If this be such an aggravating Circumstance of the sin of sterility and barrenness, in not bearing and bringing forth fruits meet for Repentance and new Obedience; than 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 only three years, but threescore, yea, fourscore years and upwards, have we enjoyed Halcyon days, 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 Figtree; 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 multiplied. But hath it been so with us? Indeed the long time of peace enjoyed hath been 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 ourselves, glorious Structures, goodly Fablicks, for the credit of our Worships, which we have Built by the strength of our Purses; as Nabuchadnezzar 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 lies waste, 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 lies 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 rattled away in toys 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 Childishness 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 regardless of that Age, for he expects that the seed of grace should be then sown 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 practice of those that have feared God, Ezek. 4.14. Math. 21.15. 2 Tim. 3.15. And a great guests may be made how our Children will prove when they grow in years, by their dispositions when they are young, Prov. 20.11. Even a Child 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 wellfavoured 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 Thorn 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, etc. 1 John 3.7, 18▪ & 4▪ 4. 1 John 5.21. my little Children, etc. 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, shows 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 been 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 Judgements 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 flower of their youth for their unfruitfulness, (as Nadab and Abihu, Hophni and Phive 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 privileged by their age, to commit sin with greediness, and without controlment; and that he who calls on youth 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 Rashness, 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 spoke 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 yourselves, Isa. 9.17. nor suffer yourselves to be deceived by the Devil's suggestions, nor the temptations of others; Satan doth most violently seek to seduce your youth, and to-corrupt it; he hath a special spite at youth to poison it; he sucks after young and sweet blood especially, hoping that God will never take his leave; 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 thyself in this Age of thy Life, against discouragements of early and timely holiness: Doth Satan, 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 firstborn for his; the first of our Flocks, the first of out Fruits; to teach us to whom the first of ourselves doth of right appertain: And if the first abilities of Soul & Body are to be employed in His service, Is it fit to spend them in the service of Satan? Will a Prince accept of a Book for a Present, that hath the beginning of it rend and torn? 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 nonce, 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 seldom 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 controlling 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 hours. 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 hair? 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 ripeness, yet all doth not so: more are pulled from it, or whither 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 hairs grow grey, 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 vanity 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 Fruitfulness: 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 writ 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 rendered young men, signifieth choice men for military employments: Strength is for War, said Rabshekah, Isa. 36.5. Isa. 36.5. In regard of your strength, you are most fit for the spiritual combat; nor can you better show your valour then by resisting of the evil one, and fight 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 strength be spent in the practices 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 pour out your strength unto any vice, your Actions become so much the more sinful and outrageous; 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 confess it truly: Some show their strength in drinking Wine, and bearing Drink, against whom a woe is denounced, Isa. 5.22. Some spend their strength in Whoredom, 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 signify) are both consumed by that sin, as we find in Samson 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 dwelled upon the walls of Jericho, Gen. 38.25. Thamar had Judah's Staff and Signet, so the Harlot goes away with a man's strength and credit: 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 toilsome 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 increased 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 increase faster than our days: 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, than men intent 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 Autumn Profits; the Fruits of Age are much better than the Flowers 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 shows, 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, Soundness 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 standing? Surely very rarely; It may be said of the English, as Erasmu● spoke of the Flemings, 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●●● 〈◊〉 worldly, 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. Grey hairs are the Crown of old age (as Solomon shows, Prov. 20, 29.) but it is to be understood with that Proviso, that they be found in the ways of Righteousness, 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 grey hairs and wrinkled forehead, is a most contemptible and ridiculous Creature. These are the signs of wisdom and promise it; but if wisdom 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 business of Repentance; or, As the Philosopher said of marriage In youth I was too young, in middle age I had other business, 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 ourselves 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 days, 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 Ancient of days, but to be old and vicious, these resemble the old Serpent: our grey hairs make our sins to be the blacker, and pour contempt upon us. See than you whose Allmond Trees do bloom, that you bear better Fruit than 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 child 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 plucked up, and cart into the fire. Thus I have showed 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 Voice of God spoken to you all: It is sufficient that we have spent the time passed 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 increase your condemnation. I might say much, and use many Motives, that this Exhortation may take with you, and become effectual; Indeed, all that can be said is little enough; nay, not enough, unless God be pleased to accompany it with his blessing. Some considerations I shall commend unto you, and leave the success to God. First, Consider the worth of Time. Many things are far fetched, and dear bought, fit for rich Purses and curious Palates; but there is a poor contemptible herb in the Garden, Time, more precious than all; this we pass by with neglect, which is especially worth our gathering. Time, in itself considered as it is God's Creature, is more precious than Gold: Some Philosophers have defined it to be Eternity limited; It is the only measure, out of which God pours out all his gracious administrations; and for the continuance whereof he keeps all the Celestial Orbs at continual work, daily and hourly; It is a most precious Cabinet (albeit in itself 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 goodness (saith David, Psal. 65.11.) Psal. 65.11. It brings Heaven and happiness 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 Judgement come, nor to recover one hour's loss. Other things may be recovered and ●●cht back again; If we have embezzled our estate by ill Husbandry, we may repair it by thrift and industry; If we have mortgaged our Lands, the Mortgage 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 itself 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 albeit 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 twelfth 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 fulfilleth 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 across, 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 than one minute at once given to us, which is gone whilst I have been speaking of it, and another hath succeeded it; which is to be esteemed ours. Time is but a succession of minutes 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 weightiness 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, eternal happiness, or eternal misery; We use to cunt our Time more, or less precious, according as the business we have to do, is of more or less concernment; Now, Is any thing of greater consequence than 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 pass without drawing some lines. Fourthly, Consider how long we have loitered, and cast ourselves 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 died full of days; and that not only 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 fulfiled 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 days which they live, are empty days and void, So Carthusianus expounding those words of Job, Empty months, or months of vanity, I have reckoned to myself, Job 7.3. telleth us, that every Penitent sinner may very well say, that he hath wasted, consumed and spent his time and days 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 been spent in superfluous Sleeping, Eating, Drinking, (more than Nature requires,) in in prond dressing the Body, Tattling, Sporting, and things unprositable, (which might as well have been left undone as done); or if we call to mind how much of our time hath been spent in sinful actions, which ought not to be done; we must needs confess the greatest part of our life is consumed in Vanity, and that our days have been empty; and it should provoke us to a careful employing of what time remains, 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 wont sleep and recreations, by setting up Lights every night, which burned continually; by reading and studying, etc. 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, Olympia is desperate: Now as Merchants use to divide their debts, some are doubtful, some desperate, some certain; so may we divide the time of Life: Time passed 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 flies away full swiftly. We are carried 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 place very slowly, (or to stand still rather); for whilst we look upon the Dial 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 compass of the Earth in a minute of an hour, yet the Sun exceeds that Bird in swiftness. 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 swiftness: Thus doth thy life pass 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 ware: My days are swifter than 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 stays by the way: And then to a Pirates Pinnace which with great swiftness makes after the Prey; yet that undersayle may be becalmed; And then to an Eagle which flies through the Air, but leaves no mention of her passage; the noise 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 compass 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 lies; if it falls fruitless, it shall lie fruit esse; and as Death leaves thee, so will Judgement 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 days 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 carried 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 lie 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 compass 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, carelessly to waste this time, which being passed is irrecoverable? Seventhly, Consider how God in his just Judgement cutteth off sinners, from enjoying the benefit of Time, who make no reckoning of it to profit themselves thereby, as they ought and might have done; according as we find it threatened, 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 aught to have done; David was afraid of this, and deprecated it, Psal. 102.24. Psal. 102.24. Take me not away in the midst of my days; As if he should have said, Lord I fear, that for ill employing of my time, my life shall be cut off and shortened, according as thou hast threatened in Judgement, to inflict upon those who spend their time in wickedness, 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 Author for it, I shall relate it to you: A young man of 18 years old, having been a very rebellious and disobedient Child, and falling into many flagitious courses, becoming at last a notorious Thief, was apprehended, and (after due proceeding) was condemned to be hanged in the open Marketplace; 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 grey hair 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 withal (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 died at the age of 18 years, who now appears to you full of grey baits, 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 Ninety, 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 Author, 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 wickedness. Eccles. 7.17. Explained. Be not over much wicked (saith Solomon), neither be thou foolish for why shouldst thou die before thy time? that is, be not careless of falling into any gross 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. unless our negligence and wilfulness be such, as that it carries us from sin to sin, into some heinous 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 nature) 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 laid 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 Talent 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 properly to be understood of the Enemies of the Church, on whom God would in due time execute those threaten 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 Judgement who read the words thus, Vocavit adversum me Tempus the Lord called Time, to witness against me, and we may make use of that reading. For amongst other things whereof we are to be charged and burdened; one will be Time, and when all Creatures (the Devils not excepted) shall come, and commence their suits against all sottish and senseless 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 Bar; Dost thou know that Man, that Woman? Yea, Lord, very well, I have been acquainted with ●hem, and served them by thy appointment all their life, for 30, 40, 50, 60 years (more or less): Well; speak Time, what canst thou say against them? How hast thou been used by them? speak truly and freely, etc. 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 daily; (besides the seaventh part, reserved to be wholly employed this way); but I have been wasted and consumed by them, in serving of their several lusts; sometimes I was spent in sluggish idleness and sottishness; Complaint was often made of a want in Me, for the performance of what thou requiredst to be ●one, when I was misspent 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 World, in vile courses of profaneness and filthiness, and doing mischief, in getting and going to Hell; which had I been employed rightly, they might with far less trouble have done much good, an● attained happiness 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 idly 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 misspent, and that in time. ninthly and last, 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 laid hold of opportunities offered, they are esteemed 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 shows in the words following, 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 Judgement: 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 styled wise men, because they knew the times, Esther. 1.13. that is▪ they could order things fitly to the times, and that justly according to the Law; and were able to order all businesses and affairs accordingly. Eph. 5.15. And this St. Paul (likewise) counts wisdom's 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 days are evil: as if he should have said, If you h●ve once learned to redeem your time in th●se sinful days, you shall show yourselves 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 learnedest of them) (by his Prophet Jeremiah, Jer. 8.8?) That is, Jer. 8.8. Enlightened. 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 mere Animals. The Stork in the Air knows her appointed Time, and the Turtle, and the Crane, and the Swallow observe the time of their coming: Verse. 7 but this People (saith God) knows not the Judgement 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 signs of the Times Math. 16.1, 2, 3, 4. They could Prognosticate fair 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 shown themselves no better than 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 yourselves 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 dullness, and hasten your endeavours in making use of your time: As from the practice of the Heathens; Titus Vespasian cried out Amici, diem perdidi, for as much as no man had received benefit by him that day: And from the Practice of worldly men, who watch for all Tides, wait for all Times, Sail 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 busy because he knows his time to be short. But I desire not to say all, that I might say to this Point; but enough and enough hath been said. If by all that hath been said, any of you be wrought upon to husband the time of your ●●nding in God's Vineyard, better than heretofore you have done; Remembering that the time of this life is not for the Body but for the Soul, and for Her only 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 special 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 been said; We see many living to old age: This Figtree 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 been long settled 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 unlikeliness 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 hundred sins then ten? Are not sparks sooner quenched then flames? and green wounds sooner healed than festered sores? Is not the Nail that is driven in with the Hammer into a piece of Timber, fastre● with many blows? 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 spots (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 spotless, 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 Satan; and the longer we inure ourselves to sin, the faster hold hath the Devil on us, and the more established and strengthened is his Kingdom in our hearts: He holds his possession with more power and strength, when he can prescribe 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 forgiveness to the Penitent, hath not promised to give the grace of Repentance to him that defers it, Albeit he hath promised to accept of thee, if thou turn to him to morrow; yet he hath not promised 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 comfortable 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 Childbirth, that had been before Childless, 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. etc. Vers. 2.— 7. Explained. Eccles. 12.1. Years, where●n thou wilt say I have no pleasure in them: And the reason is rendered, vers. 2.— 7. I is an age wherein the Sun the Light, the Moon, the Stars will be darkened 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 Palsy; 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 Millstones grind 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 worn 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 eyelids, 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 weakness of O●d Age, that it shall affect privacy and retiredness, not caring to go abroad to feast and merry-making; thy slow feeding having made thee unfit for other men's Table. And thou shalt rise up at the Voice of the Bird; thy sleep shall departed from thine eyes, so that every little noise, the Crowing of the Cock, the Chirping of a Bird shall awake thee. And all the Daughters of music shall be brought low; those many parts of the Ears and Instruments of Hearing shall be humbled; The Anvil is worn, the Hammer is weak, the Drum is unbraced, the Air is grown thick, the Music is marred; 2 Sam. 8.35. and (with old Barzillai) thou wilt take no pleasure in the sweetest melody. Thou wilt then be afraid of that which is high; not only of God (as some understand it) to whom thou art speedily to give an account of thyself; But thy decrepit Age, shall make thee so unfit to move, that thou shalt not be able to go up any ascent, afraid to ascend a stair; even in plain ground, thou shalt be afraid of every rub 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 Grasshopper shall be a burden to thee; thy stooping shoulders (which in aged persons stick up and cannot bear a load) 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 passed, 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 Hearse 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 burden on the oldest men; we are too cruel to ourselves 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 bowl be broken, or the Pitcher be broken at the Fountain, or the Wheel broken at the Cistern; 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 less than mad, that having a great journey to go, and a great load to carry, and having choice of other lusty Horses, would lay all his Carriage upon a poor feeble jade, that could scarce 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 grey. Besides, It will then be very hard to find out the true ground from whence that Repentance of thine ariseth; and to assure thyself of the Truth of it. That repentance which men take up in time of sickness or old age, and trust unto, is rather a mere 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 misspent lives; And if this be the ground thereof, what is there more than nature in thee? When a Beast falls into danger it will struggle to save itself: Nor can the Stream rise higher than 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 soon done, that man shall grieve 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 Thief upon the Cross, (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 been 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 days sinfully, must expect the lesser glory from God, if in case he (in the end of his days) obtains a pardon. Wherefore, as you tender the Salvation of your souls, make a due application of these things unto yourselves, 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 sickness; now when the burden 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 delays: Say not to thy Neighbour, Go and come▪ again to morrow (saith Solomon,) much less, 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 Oil), when he calls for it. To Day if you will hear my Voice, Math. 25. harden not your hearts (saith God, Psal. 95.8. Psal. 95.8.) Let not the cry of that dismal 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 Soldier of his, whom he found mending of his Arms when all the Battle was in array, and ready to fight; He cashiered 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 cashier thee with contempt and scorn, who, neglecting the time, allotted to thee for thy good; thinkest hereafter to amend thy ways and reform thy evil life. And so much of the first aggravating Circumstance of this Fig Trees barrenness; It had stood three year and bore nothing: The next aggravation is from the means it had of fruitfulness, in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Text. On (this) Figtree. This Tree which I have thus planted in my own Vineyard, and on which, I have had an eye for many years together; This Figtree which hath been 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 been 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 forbade 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 Egypt, 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. etc. & 65.2. Jer. 7.13, 14, 15. Dan. 9.5, 6. Mich. 6.3. etc. Thus was David's sin aggravated, (as Nathan shows by a Parable, and enforceth him to confess 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 confirm 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 been delivered; Hear how Christ upbraideth and testifieth against those three Cities, Corazim, Bethsaida, and Caperuaum, for their not profiting by the means, Math. 11.21. woe to thee Corazim, etc. 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 because they had all these means, heard all his preaching, and profited not thereby; therefore their case was worse, and their Judgement would be heavier than that of Sodom and Gomorrah, Mat. 10.13, 14. It shall be more tolerable for Sodom and Gomorrah at the Day of Judgement 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. Enlightened which no other man did they had not had sin, but now they have both seen, and hated both me and my Father; the meaning is, Not that they had been absolutely free from sin but Comparatively 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 soar punishment, inflicted on them for this their sin shows the heinou●nesse thereof, for He never punisheth any, Vltra Condignum. Now the soarest Judgements have been 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 than 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 been 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 undervalved, Reas. and esteemed as of no worth; His favour is despised, and God more dishonoured then by the sins of simple ignorance. Now unkindness from them of whom we have well deserved is the more grievous: Psal. 35.12. Deut. 32.6. Joh. 10.32. Man complains of this, (●o dio David, Psal. 35.12. and God complains 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 wilful any one is in sinning, the more vile and sinful he must needs be. Every sin rolls the stone to the door of the Sepulchre, but wilfulness and obstinacy 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 warn 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 despised all my warning; This presseth the o●scien●e with a heavy 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 received, asketh for much duty; an● great 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 infer, th●t the sins of these Times, are greater than the sins of the Ages that have been before us. And in these times, some Places; and in these Places, some Persons must needs stand guilty before God of more sin than 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 Judgements. And the sins of the Christian (if other Circumstances be matches) are greater than 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 days had; they had but an aspersion of the Spirit, a sprinkling of it; but on us (living under the Gospel,) there hath been a pouring of it forth in a very large and plentiful measure; Acts 1.17. which greatly aggravates our sins and will enhance 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, than the sins of others: How did our forefathers (say some) who l●ved a hundred or two hundred years ago? I must tell you, That might be (and questionless 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 enjoy. 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 Stars, I mean Godly and Faithful Preachers, in the Days 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 withal? And yet some P●●c●s, some Congregations have enjoyed more means, ●nd th●t a longer time than others; Faithful preaching they have had for thirty, forty, sixty years amongst them successively; and can we think that God expects no more from them, than he doth from those, who have enjoyed the labours of a faithful Pastor, but for some few years only? to whom much is given, of them much shall be required, where he hath given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have accepts not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And (to come a little nearer, and closer with the point); Some Persons stand ●●ore guilty before God of sin than others; they have been of a longer standing in the School of Christ, read more, and heard more, and know more of God's will than others, and therefore must look, in case of disobedience, to be beaten with more stripes than others. Beloved, Sweet Ointment causeth 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 noisome in the Nostril's of Almighty God: Hence is it that Satan is well content that we shall attend unto the means, and resort to God's House, Hear, Read, and Pray, etc. p ovided that we sin against the means, in not profiting thereby; He knows full well, that such sins do press the conscience with more guiltiness, dishonour God, discredit the Gospel most; and (as a Taper in the hand of a Ghost) it causeth the sinner to seem more ghastly: Swearing, Lying, Killing, Stealing, Whoreing, and such like; are not so foul, so loathsome, so ghastly 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 show). We have been lifted up to Heaven a great deal higher, in regard of the means then any other Nation hath been, 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 carcases 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 been frequent resorters to thy House, both upon Sundays and Weekdays; this shall but aggravate their wickedness: True, will Christ say to such (as being wicked yet thus plead,) Thou begannest the week with hearing two Sermons, and ye● didst Cozen, Defraud, Oppress, and Lie, Swear again and again, that very week when thou heardest those two Sermons; And that very day when thou goest to such a Lecture, didst hear a man of note and fame, that very day thou wert drunk, didst act such or such a wickedness etc. And canst thou think that thou shalt far 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 Cross: the like favour did Ahasuerosh show his Favourite Haman, Esth. 7.9, 10. whom he hanged on the Gallows 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 profiting: Be not like unto that sullen Tree that we read of growing in India, which closeth itself against the beams of the Sun; Nor like those Fields which Pliny makes mention of, which are the dryer for the Rain, and moister 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 show you. First, He looks that we should not only profit by the means, but that our profiting should be answerable to the plenty of means afforded whether they be Public 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 needless and unprofitable inquires 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 means, variety of gifts? but that we should thereby be better edified, Fox. Mart. fol. 150. and bring forth abundantly? Bradford bitterly laments his own unprofitableness, 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 Gracious 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 hid me with Adam, I play not only Samuel, running to Ely, but I play Ionas, running to the Sea; and there I sleep upon the hatches, until He please to raise up a Tempest; to turn, and look upon me as he did upon Peter, etc. 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, showing, that the sins of the Ninevites were not so great as theirs, Math. 12.41.42. in this respect, They repent upon the Preaching of Jonah, and now a greater than Jonah was there; at whose Preaching they repent not, Math. 12.41, 42. And the Queen of the South (whom the Ethiopian Chronicles call Mackeda) She shall rise up in Judgement against them to condemn them, for that she came out of a far Country to hear the Wisdom of Solomon, and that they having a greater than 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 Ministry of such or such a man, whom thou confessest to be a powerful and soulsaving 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, etc. than others that live not under such excellent means 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, than 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 means; The want of this St. Paul sharply reproves in the Hebrews, when for the time ye ought to have been 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 means, they ought to have been so well grounded in the Truth, as that they might have been 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 extraordinary 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 Ministry? 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 dwelled in Tents, and under Curtains, but a House is prepared for it, where it hath abided and been settled for many years, he hath given us means to be better & more skilful in the Mysteries of Salvation every day than other, to day then yesterday; this year, than 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 means; It must be answerable to the plenty of the means, to the excellency off the means; 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 means that he hath afforded 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 means; so of our several provocations in despising of those means; Numb. 14.22. Gen. 31.41. Leu. 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 harkened to my Voice (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 numbered. The first was at the Red Sea, Exod. 14.11, 12. The second at Marah, Exod. 15. 23, 24. A third in the Wilderness 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 means to witness 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 Cross that you have felt, not a Blessing that you have received; but shall testify against you for your unprofitableness. 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 set 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 threatened? And when this cometh to pass, Lo it will come to pass (saith God, Ezek. 33.33.) then shall they know that a Prophet hath been 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 Voider: 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 showed you in the proof of the Doctrine, by Corazim, Bethsaida and Capernaum). It had been better for such that they had been Sodomites and Gomorrheans: And the time will come that such a one will wish, I would that I had been a Sodomite or a Gomorrhean, rather than a Christian; I would that I had been an Indian a Pagan, a Turk, an Infidel, rather than an Englishman: Not that God shows less 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 increaseth vengeance, Dan. 9.11. It calls to Vengeance as the Captain 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, than 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 Zion 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 only for order of time, Rom. 2.9. but for greatness of punishment. Who can read that threatening 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; Verse. 25 they risen early, gave them warning time enough to prevent danger; Verse. 28 but when they rejected and despised all Prophecies and Warnings, then follows that final and fearful sentence, vers. 29. The Lord hath rejected and forsaken them: Verse. 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 lightning, 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 only 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 pass; for through abundance of rain the River so increased 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 Heresy and Schism, that (it is to be feared) if no sluice be made to let out and draw those waters, not only the City, but the Kingdom will be ruined; For if a Kingdom be divided against itself, How can it stand? But of the Complaint enough: Come we now unto the sentence denounced against this Tree, for its barrenness. 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. Can 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 Judgement, 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, Verse. 11 Thus saith the Lord, etc. vers. 11. So then, God will speak unto a Nation, before He strike tha● Nation; and send His Servants to warn them, before He utterly destroy them. The Lord will roar from Zion before He tear, and utter His Voice 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 threatening, before he befelt in executing of His Judgements. 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 only 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 daily to them; not only by his regular and exemplary life, but likewise by his persuasion 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 ruane, 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 Days 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 Egypt, 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 burden 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, etc. 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 betid 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 grievousness 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, than they should all be put to the Sword, Deut. 20.10. etc. and none of the men be spared, Deut. 20.10, 11, 12, 13. which Law is approved of by the very Heathen, and hath been put in practice by most Nations: When Alexander besieged 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 repair and submit himselt unto him within the Compass 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 Ensign 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 practice 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 wickedness 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 die? 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 wilfully persisted in your disobedience, you should be destroyed? wherefore thy destruction is from thyself, 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 goodness 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' arrows were to David, for the preventing of future mischief. An enemy that seeks our ruin, keeps close his intentions, and is glad to take us at any advantage, and will steal upon us before we be ware (as the Poacher doth upon the Hare, whilst she sits upon her form, and then knocks her on the head); Satan never barks before he bites, never tells before he tempts; because he desires and endeavours the ruin of mankind: So it is with his Servants; Thus dealt Absalon with his Brother Ammon, he spoke 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 surprise, 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 Battles are always with the noise 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 Lightning 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. Judgement is his strange work, Isa. 28.21. Therefore when he comes in a way of Judgement against a People, he is said to come forth out of his place, Mich. 1.3. than 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 always girded on his thigh; Albeit it be not always drawn, yet it is not riveted 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 ways upon former warnings. If he turn not, he will whet his Sword▪ saith David, Psal. 7.12. Psal. 7.12. Yea, he hath bend 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 Judgements sent before the Sword be put in Commission to devour flesh. Indeed an Arrow when it is let fly out of the Bow, comes so swiftly as that it is hardly discernible; (except we discern it at the first losing and watch it all the while) but the bending of the bow doth not hurt us; it only forewarns us of the Arrow that is ready in the Quiver to be taken out and put into the Bow, to be let fly upon us for our sins, which are the white that we ourselves 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 bless the Lord (said David), who hath given me Counsel; so may we say, Psal. 16.7. I will bless God who hath given me warning: It is a great mercy, and deserves all thankful acknowledgement, 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 understand not Judgement. God hath plied 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 confirm the other: Strangers have devoured his strength, and he knoweth it not; yea, grey hairs are here and there upon him, Verse. 9 yet he knows it not, vers. 9 their strength failed them; the Prognostic signs 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 easy enough to be seen and known, had they not been like a silly Dove without heart. Never had any Nation more visible signs of approaching Vengeance than our English Nation; nor was there ever any Nation that made less 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 Palaces, 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 ruin a little before the destruction of it by Vespasian; Give me leave to acquaint you, or (rather) put you in mind of seven several ways, whereby God hath given us warning of what hath befallen us, (and yet continues warning us of heavier Judgements that will certainly befall 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 Kingdom, with his Subpoena's to summon us in; They have told us of our danger (both in Pulpit and Press,) and cried 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 Woe, woe, woe, to Jerusalem. They foretold us of what we have (in part) felt, and yet continue crying, One Woe 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 Judgement 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, etc. conclude, not only in general that some heavy Plague will befall 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 Judgements. The sins that bring the Sword upon a Nation are these, Ignorance of God and his ways, 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. Leu. 26.26,— 36. Jer. 4.19, 20, 21, 22. Prophesying lies 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 haughtiness, Isa. 3.16, 25. Incorrigibleness under God's Judgements, Levi●. 26.26,— 36. These amongst other sins (whereof we are deeply guilty) and are threatened to be punished with the Sword, (in a peculiar manner), did cause them to conclude that the Sword would be the Judgement 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 Judgement that hath befallen 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 Judgement will betid 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 Judgement. 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 been ready to say to us, as that fantastical Musician 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 Judgements threatened 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 Judgements which afterwards befell them; Jer. 23.33,— 40. Ealightned and Explained. whose predictions and prophecies, and denunciations were usually termed Burdens, and because these Judgements 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 burden, 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) Woe, Woe? Well (saith God) your mocking and deriding of those denunciations and forewarnings in the mouths of my Prophets shall be your burden, and aggravate those Judgements 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 than the former. God's presence in anger, His frowning and threatening, yea, smiting and punishing is heavy, but God's absence and dereliction is a far 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 daily 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 Smoke; strange and fiery impressions in the Air, 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 darkness, Pillars of fire, and Pillars of Blood: Sundry prodigious Comets, and blazing Stars 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 Judgement.) By terrible Thunder and Lightning, the most High hath uttered his Voice, and that a Mighty Voice beating down, and consuming therewith not only 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 Brass in withholding the Clouds from watering the Earth, so that the grass withered, and the fruits were parched by reason of extreme 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 Roasted Vines: Such years we have had, which might be styled years of parched corn. 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 Air shut up in the bowels of the Earth, yet we are taught to look higher, and apprehend it as a manifest sign 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 Earthquake 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 Earthquake that made St. Mary's Bell in Cambridge to toll. And in the year 1626. March 27, there was another felt in some places very terrible. The like hath been in some other places of latter years (as hath been 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 been 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 been brought forth of late years, both of Man and Beast; as warnings to repent of our monstrous sins. Luke 21.25. Distress of Nations on Earth with perplexity, is made a prodigious sign of God's anger, and of approaching vengeance by our Saviour, Luke 21.25. And who can say that this Nation hath not been 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 sign 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 firm Land, See the Reports of England's 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 Wars 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 Cross 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 public 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 People's confluence out of all parts, notice might be given to all places of the Land), can be construed for no less than a divine warning, and to have this Voice with it, England prepare for the Cross. 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 voice to the City; The Lord give us wise hearts to hear it, and understand the meaning. Fiftly, Our homebred divisions and distractions, civil Rents and garboils; factions and fractions in Church and State; are no other than 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 Counsellors, 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 fight for the prey, the greedy Kite devours both it and them. In the Church who sees not, and seeing laments not (unless they be such as cry, Raze it, raze it, even to the ground). The difference in Judgement and Opinion that is amongst us, which is carried 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 smoke. 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 against Father, etc. and can we look upon these divisions without great thought of heart? doth is not cry aloud in our cars that a Kingdom a Church, a Family, divided against itself cannot stand? Division is a thick black Cloud that threatens destruction; 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 shows, vers. 2.3. The mighty man, and the man of War, the Judge and the Prophet, and the Prudent, and the Ancient, etc. (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, Verse. 4 such as are inept and unexperienced for Government; Then follows (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 Ancient, and the Babe against the Hunourable, Verse. 5 verse 5. no respect shall be had of men's callings and conditions; every one shall seek to have Magistrates after their own hearts, and not after God's, and choose to themselves Governors when they best fancy, thinking thereby to repair their ruins, and have their Liberties restored, Verse. 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 Kingdom, and the Government of so headstrong and seditions a people, vers. 7. when it is thus with a Nation (and Oh that it were not so with ours! Verse. 7) then this presageth the fall of that People, and their ruin is at hand; Verse. 8 (as you have it, vers. 8.) Jerusalem is ruined, and Judah is fallen, because their tongues and their do 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 stays, our principal Go●ernours, gravest Judges, wisest Counselors, 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 seldom beheads a State, but it is for Treason; The Heart Plots it, the Hand Acts it, but it is the Head that pays for it. How weary were we grown of a good Monarchical Government, under which we prospered, and flourished for many years, (which indeed is the best form 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 Samson did by the jaw bone of the Ass; Judg. 15.17, 19 which he fling away after he had slain therewith many of the Philistines, (he being a thirst and ready to die for want of water, upon God's command returns to his jawbone 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 noise, 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 Judgements 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 Judgements. God was unto Ephraim as a moth in the Garment, and unto the House of Judah as a worm in the Tree, (which caused rottenness:) before he was to Ephraim as a Lion, Hos. 5.12.14. Explained. and as a young Lion to the House of Judah, to tear and go away with the prey, Hos. 5.12, 14. The moth in the Garment; and the worm 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 worm in the Tree soon eats out the heart, it causeth it to rot, and prepares it to the fire: God by smaller and lesser Judgements would be as a moth and a worm to that people; but when Ephraim shall see his sickness, and Judah his wound, that is, when they shall perceive the weakness 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 Counsels, 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 Lion, and as a young Lion 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 Judgements, 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 reclaim you by afflictions, and therefore have sent want and scarcity amongst you; yet that did not amend you, than 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 smote 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 laid 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 noisome and deadly Pestilence, such a one as I plagued the Land of Egypt withal, ver. 10. this was a soarer Judgement 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 Sodom and Gomorrah were destroyed by fire from Heaven; and those of them of Samaria that were left out of the common destruction, were but as a brand snatched 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 foretold 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 less to the greater, with the ten Tribes, by one Judgement warning them of another. And such warnings have we had from time to time; easier afflictions were bittered amongst us, before extremity of mischief seized on us: The moth and the Timber-worme were many years at work, before the Lion roared and the young Lion seized upon the prey. This Nation hath been motheaten for divers years, Trading hath much decayed, (whereof great complaint hath been 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, etc. 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 been like the scarcity that was in Egypt, he hath seemed only to pick those teeth that were furred and sowled with excess: 2 King. 6.25. we have not yet seen with our eyes an Ass' head sold for 80 pieces of silver, and a Cab of Dovesdung for 20 pieces; nor have we heard of any Mother amongst us that hath rewombed and reintombed, 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 pair of Balances in her hand, Revel. 6.5. sometimes clad in a robe of immoderate rain and showers, drowning our Lands provision; sometimes bearing on her shoulders Heavens of Brass, and treading under her feet the Earth of Iron: sometimes attended with Caterpillars 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 wheat for a penny, and three measures of barley for a penny, Rev. 6.6. The penny was the Labourers hire allowed for his day's work, Math. 20.9. Math. 20.9. and was as much as our twelve pence (as some think,) others conceive it to be less; 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 day's labour would do no more than provide Bread for his own mouth; when he shall rise early to eat the Bread of carefulness, and yet at night, upon his return 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 extremity 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 Oil 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 Judgement that always 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. Storehouses 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 air infects us: it flieth 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 horror was there in the Mother-City of this Kingdom the last morrality (not so long since but yet fresh in many of our memories)? More than twenty thousand Families (saith my reverend Author) ran from their houses, as if they had been on fire over their heads, and sought shelter in Zoar, and the mountains: Then was there a voice heard in Rama, lamentation and weeping, and great mourning; Mat. 3.18. the Wise wring her hand; the distracted Mother falling into a swound, whilst she kissed the insensible cold lips of her breathless Infant; poor desolate Orphans, mourning the untimely loss 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 ask 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 Judgement it is: They have marble bosoms that will not be shaken with these terrors, 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 Pursuivant, 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 Physic against the Plague; by Plenty against Famine; by neither against the Sword: Look what sorrows 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 day's 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 Judgement; that is, my Judgement decreed in heaven shall be fearfully execured, upon my known and professed enemies, whom I have accursed to an eternal 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 fatness: A Slaughter, that si●ll be like an universal Sacrifice, the matter of which Sacrifice shall be, not only Lambs and Goats, which have no power to resist, but the Unicorns and Bulls, the most Great and Potent Personages, 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 Rain, if it be not prevented; Ezek. 14.17. Isa. 9.18, 19, 20. but especially if it be civil and intestine (the worst of wars). Intestine it is truly termed, for that it is, as a burning in the bowels and entrails; and Civil as unaptly, for of all wars they are most unnatural and uncivil: 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 Civil wars were betwixt the Romans themselves in the days of Vitellius, (some being for him, others for Vespasian) that when the women brought the Vitellians victuals by night into the Camp, they not only refreshed themselves, 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, etc. Come my fellow-soldier, Dio. in vit. Vitel. ear, I do not only offer thee my Sword, but bread; take again, and drink, that whither thou slay me, or I thee, we may die the easier, etc. 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 wars so unfriendly, friendly, as these are. Nor is there any war so cruel as war 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 bar 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 entreaties of peace, and means of reconciliation, more stoutly and stiffly then a defenced town doth the assaults of the weapon, or the embassies which entreat for peace; and there is many times as much yielding in the iron bars 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 join issue, most cruel 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 withal, 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 〈◊〉 points, in the Interpretation of their Koran, 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. Theological hatteds (as one termeth them) are most bitter hatreds, and are carried 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 mortal as that of a Thunder bolt: So of all other those hatreds which make pretences unto Heaven, and which arise from Motives of the highest nature, are ever most desperate. Men think their Souls engaged in one Quarrel; their Fortunes only in another. Dr. Laurence Ser. o●. 1 Cor. 1.12. He that draws for Religion, strikes with a Razor; the other thrusts with a foil: When a Battle is fought by the Sword of the Lord and of Gideon, than it ever proceeds with greatest cruelty. Insurrection and Rebellion never prove so loud and dangerous as when Religion is pretended: goodwin's Annals p. 230. The first noise is for the liberty of the People, when that is but as the Outworks; but when the Soul is pretended, that is like the Main 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 Judgements that did forerun this? so should we never have been able, by woeful experience, to confess it to be true, (otherwise then by hear-say). But as flies hover about the Candle, will not be warned by the burning of one wing, but must needs sacrifice their bodies 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 Cattles; by a third, the light of his eyes; by a fourth, the fruit of his loins; even all the first borne of Egypt: yet he would take no warning, but went on in his stubbornness, whilst his breath was left in his body. God forbidden 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 special and particular Notifications of God's displeasure, against every particular Person of us; every loss, every cross, that befalls us, is a warning, and hath a voice 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 wisdom, that we may so do, and not rush on desperately against the angel's Sword, which stands in the way to stop us in our sinful courses. I shall end this Point, with putting you in mind of that which our Saviour speaks to the Pharisees; Mat. 16.3. When the Sky is red and lowering, you say it will be fowl weather to day: Ye Hypocrites, you can discern the face of the Sky, but can you not discern the Signs of the times? Mr. Held on Psal. 51. Lect. 5. Our Sky is yet red and lowering, and he is a senseless 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 pursuing men with his Judgements, one in the neck of another, till the traitor'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 Judgement betid 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 Judgement that we have great cause to fear; They being threatened 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 harkening 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. Incorrigibleness. 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 chrysostom) than this manner of speaking. He threatneth not that he will come with a Hook to prune it, not that he will tread down the hedge that was about the Vineyard; but he threatens the Axe, which is more terrible: Had the boughs been doomed to have been rend, or lopped, and the leaves to be shaken off, and scattered, so that it might yield no shelter, nor shadow, to the Fowls of Heaven, or Beasts of the field, (which was the Sentence passed upon the Tree which Nebuchadnezar saw in his Vision, Dan. 4.10, 11. Dan. 4.10, 11, 12.) the doom had not been so dreadful. The Tree that is pruned and lopped may yet stand; and that which is rend and torn may yet recover, and live to recompense 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 Boughs and Body: Of such a nature is the Judgement denounced against this Figtree, [Cut it down.] In which Sentence, take notice, First, of the Act; Secondly, of the Object. The Act [abscind, Cut down;] The Object [It] that is, the Figtree before made mention of. From the Act observe we, that Abscission, and cutting down, is the doom of an Hypocritical & barren Profession. Doct. And now also the Axe is laid to the root of the Trees, (saith John the Baptist,) therefore every Tree which bringeth not forth good fruit is hewn 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 Civil 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 evil and hypocritical Professors, all unfruitful Christians (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 only 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 hewn 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 only, [Is he wen down] not, shall be; it is at certain, as if it were already done. This the mouth of Truth itself hath spoken. The Axe of God's vengeance shall do execution upon every barren and fruitless 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 Point, 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 Figtree: Thirdly, the manner of God's proceeding in the cutting of it down, shall be showed. 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 Figtree), are not (we know) for building, but for the fire; So Hypocritical and barren Professors are prepared for destruction, Rom. 9.22. They are made meet and fitted before hand for it; Rom. 9.22 which is done, partly 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 Satan, soliciting them to sin, and inspiring into them sinful motions; and partly by God, who in just judgement 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 Judgements inflicted on men's 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 arm▪ and the arm of his Father's 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 Ministry of the Word; Hos. 6 5. of which we read, Hos. 6.5. etc. 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 God's hand, as, Math. 3.10. Now is the Axe laid to the Root of the Tree. Where, by Axe is commonly understood John's Ministry, 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 Judgements 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 than 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 joints 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 Council, upon the Apostles Preaching were cut to the heart, Acts 5.33. Acts 5.33. And St. Stephen's 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 daisy, how men of corrupt minds 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 Judgements denounced against them: And the good find it to be sharp and cutting (as well as the bad); it hews 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 hairs upon the hearing of his Doctrine; they were pierced as with so many Daggers, and not being able to endure the pain, the cried out, Men and Brethren, what shall we do, Acts 2.37. Acts. 2.37. This is the Spiritual or inward cutting of the Figtree. In this Parabolical speech God cutteth down both ways; In reference to the Estate and Poli●ie of the Jews, he threatens the cutting of them down by his Judgements, which afterwards befallen 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 Figtree, 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 threatened them, and denounced many woes against them for their Hypocrisy, Math. 23. Luke 19.41. Mat. 21.18. Math. 23. He foretold their ruin, and by whom it should be, Luke 19.41. Then He cursed them, and manifested that curse that lay upon them, by the Figtree which He spied 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 Figtree (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 burned the Temple, here the Tree was dragged to the fire. And thus by Degrees was the Jewish Figtree our down and destroyed. If we consider this Judgement 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 only 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 ruin: First, they are cast out; Secondly, upon that they whither, 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 Thorns and Briars 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 ways, 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 accompanied the preach and pains of my Servants which I have sent unto them: Isa 6.10. Math. 13. So, Isa. 6.10. Math. 13. applied 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 Satan 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; than it follows that a man will be filled with all manner of unrighteousness, Rom. 1.28, 29. (as the beggar is with Vermine). So, Rom. 1.28, 29. when the Fence 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 publicly, as when a man falling into some gross and vicious course of life, is cast out of the Visible Church and delivered up to Satan by the censure of excommunication, as, 1 Cor. 5.5. 1 Tim. 1.20. This is a soar censure, 1 Cor. 5.5. 1 Tim. 1.20. and the soarest that the Church can inflict (as formerly hath been showed you). Then man is left to be a lodge for Devils; Then lusts and all wasteful 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 God's people; and that two ways, first, when they desire not the acquaintance of such a fruitless and barren branch; They delight not in his company, but eat 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 hearty solicit 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 forbade Samuel to pray for Saul, 1 Sam. 16.1. and so Jeremiah for the Jews, Jer. 7.16. We have not the like Inhibition, nor may we forbear to pray for any particular person, (unless 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 hearty 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 whither 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 moisture. This withering is Three fold. First, They whither in their Judgements, whereas they had their minds in some measure enlightened 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 passed already, and so destroyed the Faith of many. Secondly, They whither 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 coolness in their affections to his Person and Ministry, 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 goodness, 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 digest 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 whither in their Practice, (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 ways, conscionable of their Duties, (Private and Public); 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 Twofold gathering; One in this life, the other afterwards. In this life, these barr●n and unfruitful branches are gathered; and that first, by Satan, Secondly, by his Instruments: so soon as ever God leaves, Satan finds, and gathers such hypocritical and unsound professors into his fold, by his temptations; As the Lord of the soil seizeth on all wastes and strays, 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 entered 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 than himself. And as they are gathered (immediately) by Satan's 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 whither in their Judgements, 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 Merchandise of their Souls, 2 Tim. 4.1. 2 Tim. 3.6. (as the Apostle shows, 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 Judgement. 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 Pen 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 Bodies; 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 Judgement 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 several faggots (as Austin expoundeth it). The Adulterer and his Adulteress shall make one faggot, the Thief and the Receiver another, Drunkards shall be bound up with Drunkards, and Liars with Liars, etc. Which binding up together is not only to assure them of all disability any way to help themselves, but for the further increase of their torment; for as sticks and straw, being bound together, serve but to set one the other on fire, and increase 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 Trees 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 carried into the Barn; 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 sore and heavy Judgement; 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 quenchless flames. And this is the Catastrophe of the barren Figg-trees 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 ourselves of what hath been delivered. Use 1 This that hath been said of the point, may inform us concerning the present estate and condition of this Nation; Never any people under heaven have abounded with that plenty of means (as hath been before showed); nor did ever any Nation bring forth less fruit, that hath enjoyed the like means. What the Prophet Zephaniah saith of the Inhabitants of the Sea coasts, 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 than if all the People of the World were against us. Better it were that Emperor, Pope, Spain, 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 barrenness and sinful abominations, hath been showed. 1 Cor. 10.4, 5. There are certain spiritual weapons which God hath put into the hands of his Ministers of the word, not only 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 Sovereignty's of the Nations on the Earth; And what his Prophets and Faithful Servants do, by virtue of their Ministerial function, Hos. 6.5. God will own as done by himself; their regular proceed 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 readiness (saith the Apostle) to revenge all disobedience, that is, 1 Cor. 10.6. Enlightened. 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 busy 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 threaten that are pronounced against this Land and Nation, for her filthy abominations, her deadness, to tennesse, and barrenness? 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 hollowness and rottenness; yet we remain without remorse, and bless ourselves in our wicked ways, 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, than the unsoundn●●●e of it will be seen (if not before) as was Jehoiakims do, 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 only been at work, (in hacking and hewing at the Root of this English Figtree) 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 Judgements, (as hath been showed you in the former doctrine); and needs must he be senseless, and secure, that is not sensible hereof. For about whose ears do not the Chips fly? who hath not in one kind or other, felt them, and lain groaning under them, yet the Figtree stands, but it reels and totters shrewdly; it is in a consuming, withering, and dying condition (to every discerning eye,) both in Judgement, Affection, and Practise. Our Saviour foretelling the destruction of Jerusalem, and of the whole State, amongst other signs forerunning their ruin, 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 only as a just Judgement 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 Judgement 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 dies; As in Mines before a damp cometh, Candles begin to burn blue, (as by Instinct) mourning their own Funeral before hand: And sure y, these fa●se Teacher's increasing 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 ware, unless we lay faster hold on it then we do; Jer. 23.30. for our eyes see that abundantly 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 persuaded. This makes us more odious to God than many fowl corruptions in life and conversation would do, especially where the mind hath been enlightened with the knowledge of the Truth: Hilders. come. on Psal. 41. Lect. 146. Levit. 13.44. Leprosy 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 Leprosy was in his Hands or Feet; but if it were in the Head, than 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 Judgement he be in matters of Religion, but they are much mistaken; B. B. Hall Obser. 51. Errors of Judgement are more pernicious than errors of Practice, albeit less regarded: The corruption of the mind is the highest degree of corruption that can be, that doth not only 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 days lie under. As there is an evident withering in Judgement, so is there in our Affections; And this our Saviour joins 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 only, here one, and there another; but it is Epidemical, the disease of the whole Nation, and every Congregation 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, profaneness, Blasphemy, Sabbath-breaking, Whoredom, etc. but now the sway of the times, hath been as water cast upon the coals of England's affections: What flocking hath here been 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 travail to hear a Sermon, how precious was the Gospel in men's 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 Garlic of Egypt, 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 practice; that of the Apostle, 2 Tim. 3.5. is verified of our times, we have a form of godliness, an outward profession we make of it, but the power thereof is denied: profaneness and Irreligion doth every where increase; Iniquity doth abound, which is the cause that the love of many is waxed cold. One complains thus against Romish transgression, Recessit hoc tempore Lex à Sacerdotibus, etc. Change but the name, the Complaint lies 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 Scholars; Equity from Judges, and Concord from Citizens, Fear from Servants, Fellowship from the Country, Virtue from Nobility, Truth from Merchants, Chastity from Virgins, Humility from Widows, Love from the Married, and Patience from the Poor: Those ever honoured, Moral Virtues, 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 practice amongst men; such is our withering. And is not this an evident sign of our casting forth, and rejection (as being a People of God's curse, Isa. 34.5.)? David lamented the Church's condition, when they saw not their signs, 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 signs to Israel, Gen. 17.11. Exod. 12.13, & 31; 13. And have not we like matter of complaint? The outward signs remain with us still, (blessed be his name); The word is sincerely taught; Sacraments (in many places) duly administered, (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 extremity 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 Satan's temptations; false Prophets seducements; and the allurements of this sinful World; whereby it comes to pass that men are drawn 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 ruin; 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 lie in your rotten hypocrisy, and continue barren and unfruitful under the means 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 Public Reproof is looked upon as a Bastard, none will own it till it be brought home, and laid at his own door: Let me therefore come nearer home, and persuade every one partion larly to deal truly and impartially with his own soul, in examining whether he be a fruitful, or a barren Figtree, (as ha●h been before directed) and if in case thou find thyself to be either barren or unfruitful 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 already p●ep●●●d for 〈◊〉, and for al● such unfruitful and barren ●●●●fo●s. It is true that Solomon tells us Because sentence against an eull 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 〈◊〉 ways 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 hereupon they cease from doing well: but the Sentence is given ●ready against ●uch, the Execution only is deferred; the senence is a sentence of condemnation; published and declared; ●●encence not concealed, but made publicly 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 sensuality, 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 increase of wickedness. But let all such remember that the sentence is passed already upon them, (as hath been said) and it shall stand, unless 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 die, Gen. 2.17. So soon as ever he had sinned, Death began to wound his Body by Hunger, Cold, Nakedness, loss of Beauty, etc. So here, the sentence hath seized on thee, and in being hacked thou art slain. It is not the last sand that doth exhausted the Glass, nor the last stroke that doth fell the Oak; 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 loss is as an Axe, every Cross, every Affliction is as an Axe that shall work to thy ruin; 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 holiness. How God proceeds, and by what degrees he executes this sentence on a barren Professor, you have been showed. Now apply all unto thyself, 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 hid his face from thee, and withdraw himself, his favour and his loving kindness? insomuch that thou findest no sweetness, no comfort in the performance of holy Duties; no work of his blessed spirit in quickening, strengthening, 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 Judgement 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 administered, as being of Divine institution, not of Humane invention: but now it is otherwise with thee; Thy Mother (whose Womb bore thee, and whose paps 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 men's traditions; and as much good may be got (thou thinkest) by the hearing of a Cobbler 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 Duties, grown cold and chill (like David in his old age) no heat in them? 2 King. 1.1. Luke 24.32. Thou Hearest, Readest, Prayest, etc. 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 profaneness; Now thou art of Gallio's temper, Act. 18.17. and art come to a state of Neutrality, and canst digest it well enough, to hear and see these; yea, and greater abominations than these. And is there not a manifest withering in thy life and whole conversation? Thou seemed'st to be strict in thy ways, now art waxed lose and careless; Thou wert (seemingly) careful of sanctifying the Sabbath; now all care of that is laid aside, as a matter merely ceremonial: Family Duties wholly omitted (if not scorned and derided). Thy green leaves are withered, so that comparing what thou art to what thou hast been, it may be said of thee what the Disciples said of the Figtree 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 public Assembly, and joinest to the society of Seducers? Hast thou not been carried away with Schism or Heresy, 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 joined with them as members of their congregated Churches? If thou hast not proceeded so far, yet expect that this will follow as a just Judgement 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 dried Trees will make the fiercest and hottest fire, Nah. 1.10. because they are most seared, and as fuel fully dry, Nah. 1.10. Use 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 David's 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 Abimileches house, because of Sarah Abraham's wife: But upon Abraham's prayer God healed Abimilech, and his Wife, Gen. 20.17, 18. and his maid-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 less 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 implies that it was a Judgement to be barren, albeit far less than that which was foretold by the Prophet, that should befall Ephraim, that he should bring forth Children unto the murderer; that is, they should fall under the hand of a murdering Enemy. And as it was esteemed for a Curse amongst them, so likewise 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 days 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 barrenness of the Womb is nothing, being compared with the Curse and Plague of a dry and barren heart, albeit by many less respected, who being barren, can cry out with Rachel, Gen. 30.2. Give me Children or else I die: 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 only 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 choicest delicates. Heb. 6.8. Solomon tells us that a barren Womb is one of the four things that cries 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 Childless? (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 palate 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 holiness? Never leave importunate craving, till thou findest twins 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 Figtree of my own planting, set in my Vineyard, etc. 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 Privilege can secure a sinful People from the stroke 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 Cypress, A sweet Olive, A Vine, A Figtree, (no matter what); if barren, hewn down it shall he as well as the Thorn or B●amble: God respects neither greatness, nor goodness, 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 avoiding of his Judgements; the Rocks cannot hid, nor can any shroud themselves within the Earth from his Vengeance; His Judgements shall seize upon every one that is proud and lofty, upon all Cedars, as well as Shrubbs; nor will high Towers and strong Forts any whit avail to keep off the stroke of the Axe, they shall be laid to the ground. Deut. 28, 59, 63. Isa. 1.24. Jer. 7.13, 14. Math. 23.38. Ezek. 21.26. Explained. Many such like threaten 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, etc. that is, take the Kingdom from that treacherous 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, until 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 precious to me as the signet on the right hand useth to be to him that wears 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 nearness 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 die, 1 Sam. 14.39. I shall content myself with making some brief Use of this Point, and so pass it. God hath done much for this Nation, and graced it with high Privileges, 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 Lily and the Rose: And what Privilege had Jerusalem, that we may not glory in the like, or in a better kind? Yet all our Privileges will not exempt us from wrath in case we go on in our wickedness; but aggravate it. Was Jerusalem not spared, that chosen City, and Empress of the Nations; and can we imagine that we shall escape? Art thou better than populus No? (saith God to Ninevie) that was situate 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 Egypt were Her strength, and it was infinite: Put and Lubim were Her helpers; Yet, She was carried 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 than Athens, or Sparta, or Babylon, or Troy, or Ninevie, or Jerusalem? Or is our Church more glorious, or more renowned than 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 Satyrs, 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 Privilege 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 profaned 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 ourselves in trusting to any outward privilege whatsoever, not to those spiritual privileges, (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 ways been 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 Soldiers, expert Commanders, etc. 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 Emperor (like another Cain,) he laboured to secure himself by building a mighty Wall about his Palace, but he heard a voice 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 strength we have by Sea or Land, but let us inquire on what terms we stand with God; Let us draw our eyes from Walls and Towers, and make God our Tower and Fortress, 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 Privilege of Christians, unless you live the life of Christians; nor flatter yourselves with an outward Profession, nor any other outward privilege; It will nothing avail you, that you are chosen out of the rest of the World, Tim. 2.14. to be a peculiar people unto God, unless 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 been Baptised, 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 greatness, or high place, or the like), sufficient Arguments of God's Love, or pledges of your Salvation, unless withal you have the Grace to employ them to the Glory of the Giver, and to use them to those holy ends for they were bestowed. Where God hath bestowed the Seed of his Mercies with a liberal hand, He expects a fruitful harvest of righteousness, and true holiness; But if we return no crop, or bring forth the Tares and Cockles of sin and wickedness, we shall be but nearer the Curse, and his many benefits shall serve but as so many arguments to aggravate your sins, and increase your Punishments. And so much let suffice to be spoken of the Severity of the Sentence denounced against this Figtree, 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 do, Job. 9.12. Job 33.13 2 Sam. 16.10. his Judgements (although not always manifest, yet they) are always 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 proceed; thus he deals with the Dresser, as if he should say, Think it not strange that I deal thus severely with this Figtree, I will give thee my Reason, Terram reddit otiosam. It is not only barren in itself, 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 barrenness, 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 Judgements have always most equitable Reasons. When God strikes, there is some Cause evermore, some Motive, for the inflicting of evil, 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 Judgement (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 chief, 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 Murderer, when they saw the Viper, hang upon his hand, that had leapt 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 catechised in; He needs not read Fathers nor Counsels, nor Schoolmen, nor Summists, nor Casuists, (saith one) no, nor the Bible itself, (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 Murder, 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 threatened to punish with such Judgements;) 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) only for the Affliction that he endures, and the Judgement of God that is upon him, is great rashness; And for this, Job's friends were reproved sharply: Thus the men of Malta failed, they judged that the Judgement upon this man, St. Paul, was an evidence of his guiltiness in this offence of Murder; (For there were many crimes, and those Capital, and such as would have induced death, on this side of Murder,) 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; unless 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 Judgements always are forced, as the Bee stings not till it be provoaked. Thus it is in the maine Point of a man's eternal estate; man's Salvation is ex mero beneplacito, The gift of God is eternal life; but his damnation is never without a cause in man. The Soul that sinneth shall die; so is it in this case of lesser Good or Evil. We may make good Use of this, Use. in all Judgements and afflictions that befall ourselves, 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 always then: God, when he doth smite, exacteth less of us then our sins deserve, as Zophar said to Job 11.6. An Ounce of Judgement was never without a Pound of Sin. Yet when any Judgement lies 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 Emperor, 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 die, having never committed any thing, in his whole life, whereof he repent, 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 vileness and guiltiness before God, as appears Job 40.4. yet he had in himself, a secret conceit that he was not so vile and sinful as to deserve 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 disannul my Judgement? Wilt thou condemn me, that thou mayst be righteous? The best of us are apt, under heavy afflictions, to disannul God's proceed with us, and question God's righteous proceed therein: but this may not be; we may not give liberty to tongue, or thought, to murmur or repine under God's strokes: 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 only 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. o thou Preserver of men? This David confessed, I know O Lord that thy Judgements are right, and that thou in faithfulness hast afflicted me, Psal. 119.75. Which saying of David, Mauntius the Emperor 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 Judgements. Thus it should be with us in all Judgements 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 only confessed God's righteousness therein, but his Goodness 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 persuasion, that we have deserved more. Thus Ezra, speaking of the extreme Judgement of God upon his People in the Babylonish Captivity, which was the extremest and heaviest Judgement 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 less than our Iniquities deserve, Ezra 9.13. When their uncircumcised heart is humbled (saith God), than they shall accept of the punishment of their Iniquity, Leu. 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 Judgements are, sometimes secret, but always 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 Judgements (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, shows 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 profane) 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 Dogs licked the blood of Naboth, shall Dogs 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 choice 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 days of Richard the third, who conspired the death of the Queen's Kindred; and by indirect means, and illegal ways, without trial of Law, or offence given, had fetched off the heads of the Earl Rivers and Grace, 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 near as could be guessed), after the same lawless 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 Uncleanness, and were stricken with blindness, Gen. 19.11. So Sampson's eyes were first pulled out, which first alured 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 rot, and her Belly swell, Numb. 5.21. Zimri and Cozbi were thrust through the Belly, Numb. 25.8, Jehoram was stricken in his Bowels, until 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 meet 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 Countries, 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 spoilt: When thou shalt cease to spoil, thou shalt be spoilt; 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. We might abound in Examples. I shall trouble you only 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. etc. First, His Sons despise God, and God leightly esteems 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 die in ignominy, and with dishonour, ver. 34. Sixthly, He abused his Authority with connivance, and therefore God would translate it to another, who should use it better, ver. 35. Seventhly, Forasmuch as his Sons were so saucy as to take the meat from off God's Trencher, therefore his Family shall be brought to beg 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 always the condigno, so sometimes de congruo & in analogo; He always 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 ways. And this he doth, that men's 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 Murder, therefore they shall be divided 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 hair, baldness; 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 motheaten, Jam. 5.2. The Prodigal's wastefulness is followed with want and beggary, Luk. 15. Drunkenness 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 Judgement 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, etc. And thus from the Punishment may the Sin be read. Secondly, If we harken to the Upbraid 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 Patriarches brought their old sins to a new reckoning; It was many years since that they had sold Joseph, so long ago that Joseph was grown out of knowledge with them, ver. 8. All this while, Conscience makes no noise, but follows them slily and silently through the Wilderness, and home to their Father's House, and then into Egypt; but when it found them to be cooped up three days in Pharoah's ward, now it bays at them, and flies upon them, and tells them right, what was the reason that they were so roughly used: There were other sins (questionless) whereof they stood guilty, and which had been 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 anguish 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. etc. but we would not hear (say they) therefore is this distress come upon us. When we hunt after that sin which causeth our Woe, and find our selus, either to be at a loss, or cold S●nt; If once our conscience gins 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 show thee wherefore he contendeth with thee, Job 10.2. & 13.23. Psal 99.14 Job 10.2. & 13.23. Show 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 mayst know the meaning of the Rod, and what the Cause is; join 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 gross) in a more especial 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 Scholars, and men of note her Sons were, she could not be so sorry for her sin, as she should, because her salt 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 repent for it, and humble thy Soul before God, for that thou hast been no more grieved, and humbled. Indeed when we have repent 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 showed in my Exposition on some other Parables; See my Friend at Midnight p. 32. Rom. 6.1, 2. ) I shall not now trouble you therewith: It is usual with us when one would express 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 forbidden: 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 only unfruitful in itself, but terram iwtilem 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 infer that, Barren Professors are cumbersome: 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 Effectiuè; Not only unfruitful in themselves (and so a burden to the Earth); but also in their Effects, as causing barrenness to the soil, whereon they grow. First, They are sterile and barren in themselves, and in that respect cumbersome and a burden 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 applied, as the Apostle doth in applying it unto the Jews, who boasted very much of their Privileges, 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 unprofitableness; and being unprofitable, needs must they be burdensome; like a rotten tooth, which is not only 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 unfitness of the Vine-branch for any work, the unusefulnesse and unprofitableness of the Hypocritical Israelites, is set forth: The Vine is a noble Plant, in respect of the Fruit it bears; but, being barren and fruitless, it is useless: The Ash serves for Ploughboote and Cart-boote; The Oak for Gate-boote and Stile-boote; Thorns and Bushes for Hedgeboote: Old doted 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 bore 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 unprofitableness of a barren Professor. Psal. 1.5. Judas 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 applied 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: Sour Wine makes Vinegar, Rags Paper, Soil 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 only a thing Calamitous, but extremely Ignominious. Neither is the dumb and unprofitable Minister only, this unsavouty salt (albeit Christ directed that Speech to his Apostles); but every Professor of godliness that hath denied 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 Figtree, burdensome 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 burdens, and that many ways. First, To the Soil whereon they grow, the very Earth is the worse for a fruitless Figtree. 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 fruitful Land into barrenness, for the wickedness 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 Figtree 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 Shields he finds of Gold, he will leave of Brass: Let Balaam be numbered amongst the Prophets, and Judas amongst the Apostles; and the Vineyard of the Lord shall find cause enough to say of such a Figtree, that it cumbers the ground: The Church suffers by the growth of such Trees; it loseth her heart and fatness; Her Beauty and Glory is much blemished by the growth of such plants in it. Secondly, Such barren Trees are cumbersome and burdensome to other Trees and Plants, that grow (or might grow) in the Vineyard; and that divers ways. 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 nail driven to the Head, in a sure place, on whom they should hang all the glory of his Father's House, from the Vessels of the Cups, even to all the Vessels of the Flagons; 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 Nail that is fastened 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 burden 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 Nail 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 man's prosperity: when the wicked are turned off, better come in their room. The like may be seen in David's case, who was anointed to be King over Israel long before his Instalment: 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, than he shall be planted and seated in his room, in Hebron: So whilst Judas supplies the place of an Apostle, 2 Sam. 2.1. honest Mathias shall be kept out; Acts 1.20. his place must be Voided, before another take his Bishopric, 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 hired it, and rendered 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 inferior plants within their reach; drawing away the heart, and fat of the Soil 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 forefather's charity, for pious uses (as towards the maintenance of the Ministry, succouring of the poor and needy, etc.) a great part thereof was formerly devoured by idle Monks, who lived like drones, and minded nothing so much as their Bellies; and (to mend the matter) was afterwards taken from them, and given to others, who spent that which was so charitably given, upon Hounds, and Whores, and such like vicious practices. Comineus observed, upon a battle fought in France, some lost their Live by running away, and they were given to such as had outran 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 testify. 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 bellies 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 grown suddenly Rich, by the spoil of the Subject, and by impoverishing others? In the days of Pliny, tribute was paid by many Nations to the Romans, for the very shade of Planes and Cedars. And unless it be for the shade of these, (which yet is a noisome 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 widow 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 livelihood) to satisfy 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 burdensome Plants to be found; many a fair estate is consumed by Pride and Luxury, Voluptuousness and Prodigality. Out of the painful and laborious Silkworm, ariseth a painted Butterfly; Through the wasteful Prodigality of one Spendthrift, many under-Plants are undone, and drawn sapless; the Wife is brought to misery, Children to beggary, through the profuse expense of some riotous 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 Oil 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, Commonwealth, and Private-Family, come to be soaked in matters that concern this Life, by a barren and over-topping Figtree. And the like might be showed 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 showed afterwards in that Prophecy; 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 Shepherds 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 Kingdom of Heaven against men, Mat. 23.13. Luke 11.52. neither entering 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 burdensome 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 noisome 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 rejoice (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 employs 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 Passengers, and makes mouths and faces at them, or plays 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, unless it be a slinging Nettle, or some sullen Weed, or some venomous and poysonful Creature. If a Ruler hearken to lies, all his Servants are wicked, Prov. 29.12. Prov. 29.12. One seeketh to please him, by slandering this honest man, another by telling lie 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 servant, so with the Master; as with the Maid, so with the Mistress, etc. Let the innocent Lamb, and harmless 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 fly, leaving their fleece behind; suffering in their cause, and think themselves happy if they can but escape with a whole skin. Thus are they burdensome to other Plants of the Vineyard. Fifthly they are burdensome to the Lord of the Soil, 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 complains of their burden; 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 burdened and cumbered by them; Christ the Principal Dresser laments the barrenness 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 fruitfulness of the Trees, the praise of the Gardener; so on the contrary, when things thrive not under their hands, they suffer by it. The Cynic 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 barrenness upon the Dressers Back; as if it were only their fault, that the Tree is unfruitful. And so much let serve for the explication and confirmation of the Point; Application follows. 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 cumbered. 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 Midnight. Pag. 239. If Sword, Famine, or Pestilence were amongst them; or that Nilus did not keep her wont bounds, then, Christianos ad Leones, the Christians were the Cause thereof, they must be cast unto the Lions. But this did not begin with them, nor with them did it end. Let Pharaoh be asked the question, Who cumbers Egypt? 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 Murmur in the Kingdom; 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 straight, that it was (not Ahab nor the Prophets of Baal but) banished Elijah, 1 King. 18.17. that busy fellow that would be filling People's head's with needless 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-affairs; nor will the Court be quiet, till such be benished the King's presence, and forbidden his Chapel: Let Haman be demanded who it was that cumbered the King's 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 itself, Acts 24.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) and a mover of sedition amongst the Jews throughout the World, etc. And if you inquire 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 than he would show himself no friend to Caesar. Joh. 19.20. As it hath been thus in all Ages, so it is now in this last Age of the World: Who are most charged as the Authors of our Church's miseries, and Nations calamities, but those who are most innocent? Serpents and Dragons, Woolves and Dogs 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 Father's 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 Witchcrafts, and Adulteries; your drunkenness, Whoredoms, and Blasphemies; your mocking and deriding of godtinesse; your despising of God's Ministers, and persecuting of his Messengers, etc. 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 burden 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 bosom, that he only should far the worse for his sins; Ecel. 9.18. But it is otherwise, One Sinner destroyeth much good, Eccles. 9 ult. Thou art not only hurtful to thyself, (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 Trespass (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 far 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 thyself. It is said of some, that they are kind men▪ harmless Souls; As they do no good, so they do no harm to their neighbours, and that they are enemies to none but themselves, etc. But how can this be? Indeed, those that are good, are peaceable and harmless (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 soil 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. 'Tis contradictory, to speak thus of thee, that art a professed Christian, that thou art a harmless man, but good for nothing; for if thou art not profitable in thy place, harmless 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 vuâ. Juve. Sat. 1. ) thou takest away the fresh colour and sap from the Vine that grows 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 rejoicing: So Solomon tells us, when it goes well with the righteous the City rejoiceth, 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 rejoice 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: Seldom 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 supplied by a bad one, a better comes not (as before was showed). Not is it only 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 Judgement, whereby the Church might be rid 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 poison the hopes of Generations to come. And to this may all God's People give their assent, and say Amen. Wherefore, Use 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 only of the rude Rabble, of the dregs 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 Ass doth in the Wilderness, in snuffing up the wind, employing their wits about nothing so much, Rom. 23. as in making provision for the flesh, to fulfil the lusts thereof. They live in such a sensual and unprofitable sort, as that we might well doubt, when 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 carcases from stinking): Good they do none, they are but like a cipher, 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 pass out of the World, as the Hand passeth out of the Basin 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 Spectator of the World, Here lies He, was born and cried, Lived threescore years, fell sick, and died. 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 Scholar, 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 Judgement, be useful and profitable, every one of you in your Relations and Callings: Be as the Olive, and Figtree, 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 scandalised: Nor is there any such stumbling block in the World, as an unprofitable and fruitless Christian. When the Philistines shoured against Samson, it is said, that the Spirit of God came mightily upon him, so that he broke the cords wherewith he was bound, Judg. 15.14. Jud. 15.14 To hear the clamour of the World, against barren and unfruitful Professors, 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 sickness; all the Town will pray for you, that God will bless you with long life, and restore you to health; you shall live desired, and die 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 dig 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 Judgement before denounced, against that fruitless & unprofitable Figtree, wherein we shall speak of the Persons, and then of the Petition itself. 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 unprofitableness of this Figtree, (the Jewish Synagogue and Nation) and threatened 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 threatening, Doct. It is high time, for such as have any Interest in God, to fall to praying: God's threatening times should be our praying times. When God complained to Moses of Israel's wickedness, and threatened 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. etc. 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 rend 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, cries 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 threaten are not causeless, Reas. 1 nor groundless, (as before you have heard of his Judgements). Amos 3.4. Explained. Will a Lion roar in the Forest when he hath no prey? will a young Lion cry out of his den, if he have taken nothing? (saith the Prophet Amos. 3.4.) As if he should say, that is not the usual manner of them; but when they have gotten some prey, or are ready to take it, than they roar to their fellows, and call them in to partake of it: No more will the Lord denounce his fearful Judgements 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 fruitless nor successless; Upon the earnest Prayer of Moses, the Lord changed his mind, from the evil 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 Point. God never yet threatened any Judgement, against a Land, or Nation, or Particular Person, but faithful 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 bosoms of those who have prayed, to their comfort. But are not God's threaten 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 threaten and denunciations of God's Judgements are either Absolute or Conditional; If Absolute, than they are irrevocable, and must take effect; but if Conditional, than 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 die, Gen. 2.17. was Absolute, and not to be revoked; Had Adam prayed all his life time, that he might not die, but return to his former condition, yet that Sentence from God had not been reversed. And that threatening 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 besought 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 threatening, by Nathan, from the Lord unto David, concerning his Child, The Child shall surely die, 2 Sam. 2.14. David's hope was, 2 Sam. 2.14. that the threatening was but Conditional, and therefore with fasting, weeping, and prayer, he besought the Lord for it, but the Sentence was not to be reversed; the Child died. When the Creatour's Decree shall, either by Revelation, or Event, be made certainly known unto the Creature, then must there be a total recess, 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 forbade 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 threaten and denunciations are Conditional, 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 evil ways; 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 die; But that wicked man reputes of his sins, and turns from evil; And then God reverseth his Sentence, He shall surely live and not die. 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 prays for him, and Abimelech was spared, Ver. 17. Jer. 26.18, 19 Lalightned. and he and his Family were healed, ver. 17. In the days of Hezekiah, God threatened that Zion should be as a ploughed field, and Jerusalam be laid on heaps, and the mountains of the House, the high places of a Forest, 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 threatening to be Conditional, and therefore they besought the Lord, and the Lord repent him of that evil 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 die & not live (saith the Prophet). The good King conceived aright of the message, (albeit no Condition was expressed,) he turns his face to the Wall, prays and weeps; Ver. 5. and than God sends a new message to him, and addeth to his days fifteen years, ver. 5. And such was that Jon. 3.4. Yet forty days, and Nineveh shall be destroyed: Jon. 3.4. The King (though a Heathen and Idolatrous, yet) conceiving aright of this threat, fasted, prayed, and repent; and Nineveh stood 40 years, after that. And thus are we to understand the threaten (Generally) that are made against Sins and Sinners. Comminations and Threaten 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 roused 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 Threatening, of that Judgement, 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 follows, either expressly, or implicitly; he takes not in the Remedy, the Relief: Yet turn to God, by Humiliation, by Prayer, than God will turn to you. How heavy soever God's threaten 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 gracious 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 gracious: 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 eternal Decree, takes in the Means as well as the End; so that, according to God's Decree, when his threatening of ruin 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 altars not what God hath decreed to do, but effects it, and accomplisheth his purposes; Nor are his threaten made void, and of none effect, when by Prayer and Repentance the execution of them are stayed; but then (rather) are they most effectual; for than 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 itself diversely, 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 daily experience and event; The secret Will of God is Absolute and peremptory without any condition, and always 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 joined with Exhortation, Admonition, Instruction, and Reprehension; This is said to be ; 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 graciously 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 God's 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 happiness; obeying his prescribing Will, as the most absolute form of holiness; and subjecting himself to his disposing Will with all patience: but all this is spoken to our Capacities, for the weakness 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 locutio, 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 threatening and complaining time should be our praying time, and his complaints and threaten 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 wickedness; calls upon us to behold the wrong that he suffers in his Name by our unprofitableness. 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 Cross 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 woe to us for our wretchedness, when God calls to weeping, and to mourning, and to girding with sackcloth; there is joy and gladness, 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 die; No other laying to heart of God's complaints do we make: but read what follows, Verse. 14 This sin (saith the Prophet) was declared in the ears of the Lord of Hosts, 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 die. 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 testify against you, Psal. 81.8. Psal. 81.8. But my People would not hearken, Verse 11. O that my People had harkened, Verse 13. So, Verse. 11 Verse. 13 Isa. 1.2, 3. Isa. 1.2, 3. Mich. 6.3, 5. O piercing words! and yet again, Mich. 6.3, 5. (These only for a taste). Doth not the Lord thus expostulate with us, and complain of us at this day for our unthankfulness and disobedience? Ah sinful Nation, testify 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. etc. Do you thus requite me! Oh foolish People, and unkind! etc. And is not the Voice of his Servants, (the Ministers of the Gospel) his Voice likewise? Luke 16.16. Vox Turturis, Vox Gementis. Cant. 2.12 He that heareth you, heareth me (saith Christ): Now, Is not the Voice of the mourning Turtle heard in our Land? Do not the Jeremiahs of these days mourn over you, and mourn for you? Do they not in God's name come in daily, with their Bills of complaints against you, for your Pride, Drunkenness, Whoredom, Blasphemy, Sacrilege, 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 than a Tribunal, a seat of Judgement. 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 actually complaining. What are his Rods, his Judgements, but real complaints against us, for our wicked and heinous provocations? Famine is a complaint against us for our abuse of fullness; The Sword for the abuse of our long and happy Peace; Scorn and Contempt of other Nations, a complaint of our Pride; Sickness, 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 Brass; 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 clad in the Robes of Winter. These things (being thus,) if you view 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 atonement for the Nation, that God's wrath may be pacified towards it; An humble heart touched with a deep sense of God's 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 Judgements threatened, as that. Esther, Est. 4.8. upon Mordecai's persuasion, 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 Sceptre 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 barrenness 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 public 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 poured 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 been the practice of God's Saints, by prayers and tears to seek God for the averting of his Judgements; Dan. 9.16, 17. Jer. 18.20. Isa. 62.1. Dan. 9.16, 17. 〈◊〉 Jer. 18.20. Isa. 62.1. When darkness of affliction overshadows Jerusalem, and Zion 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 practice of this Duty will bring much comfort to ourselves; for besides the public 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, etc. 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, etc. Who this Dresser is, hath been before showed; 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 dig 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 Figtree, were). When God is offended, Doct. Christ steps in and mediates, and pats a stop to the present proceed 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 Hosts, 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 showed his just indignation 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, Verse. 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 Cross, 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 Cross, 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 rend and torn with whipping, his face swelled with buffeting, and when the pains of Hell had caught hold upon him; yet then, he prays, 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 prays, and that not for any one in particular, but for all, even the whole Nation of them: questionless, 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 darkened, 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 defer 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 contains 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 public 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, remembering the Lord of that which he hath done, in offering himself a sacrifice for us; thereby (as it were) with strong and mighty voice, craving for us mercy and grace; whose blood speaks louder and better than 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 own thee aught, put it upon my account, I will repay it, Philem. 9.10, 18, 19 So is Christ both our Mediator and Surety, Heb. 7.22. Thirdly, His pouring 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. pour 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 join with it; seemeth (to some Judicious) not probable: Let the learned judge. The great and tender Compassion of our blessed Saviour, Use. towards us miserable Sinners, may here be taken notice of; who did not only (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 shows 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 hour, whilst we are speaking of it, he is doing of it; Entreating the Lord to spare us, and show 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 pass by them, and not only so; but likewise to grieve and mourn for the miseries that are likely to befall, or at any time have befallen▪ the parties 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 express the loving-kindness 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 myself: If he have wronged thee, or own thee aught, 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 Orator for Onesimus: But Christ excels, Father, I beseech thee for this my Child, whom I have begotten again of Water and the Spirit, not only 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 mayst 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 only 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 myself, admit him into thine own Blessedness. As thou art in me and I in thee, so let him be one in Us; if he hath wronged thee, or own aught 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 Point; I will pay thee all. There are but few such Paul's alive, as he was; he died 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, than 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 death and Passion, not only 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 business, Heb. 7.25. the business of his life now in Heaven; as the Apostle there intimates, Heb. 7.25. Oh! but thou wilt say, my sins are great and heinous, long lain in, often renewed, and many ways 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 itself 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 carried (as Christ's body was) by Satan 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 Kingdoms of the World in a moment): Let all the difficulties of being saved, that ever yet any poor humbled Soul did meet withal, or can possibly imagine or cast within itself; and join to these, all the Objections and hindrances 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 compass 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 applied, and not by any new Oblation. Use 3 Wherefore, Let it be your care to come unto God by him, or through him; the former comfort appertains only to such as do so, Heb. 7.25. Heb. 7.25. He is the Door, and the way, through which only access is gotten to God; by Saints and Angels we have not this access, but by Christ only. They, of the Church of Rome, would persuade us otherwise; they tell us that Christ indeed is the only Mediator 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 show 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 expressly, 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 Mediator betwixt God and Man, the Subject that then he entreats 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 Highpriest 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 Priesthood 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 only 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 access 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: Couldst thou be assured, that thou hadst all the Saints and Angels in Heaven, and all the Saints on Earth, jointly concurring at this instant in Prayer and Request to God on thy behalf, entreating 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 yourselves, 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 apppointed to dress 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 showed): Whence it follows, That Faithful 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 enjoined 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 conscientiously, 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, etc. In which regard, they are counted and styled Intercessors, as appears by that we read, Jer. 7.16. Enlightened 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; (showing thereby the Immutability of his Counsel, 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 threatened, and deliverance out of it in due time, according to Promise: He might, and aught (and did as he ought) in praying for deliverance from other Judgements, as Famine, Pestilence, etc. At that time there was a great Famine in the Land by reason of drought; and for the removing of that Judgement, and the blessing of Rain he prayed, (albeit he might not pray for the State of the Kingdom, that it might stand and flourish, and the Enemy not prevail against it, Piscator in loc. and that they might not be carried away into Captivity) for after God had so charged him not to do it, he never Interceded and prayed for them (as before was showed.) And that this is the duty of all faithful Ministers, thus to make Intercession for their People, (unless there be such a special Interdiction which we in these days 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 Hosts, 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 dissuade you from serving of Nabuchadnezzar (whom God hath determined you shall serve); Verse 14. if they be Prophets indeed, let them do the work of a Prophet, in entreating the Lord for you, and making Intercession on your behalf, that his Judgements may be averted from you, or at least mitigated, and sweetened 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 Prophesy a lie 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 Mediator and Intercessor? Intercede, is properly a Latin word, and signifieth to come betwixt, and so to Let, 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 Judgements 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 pacify his displeasure towards his Elect (of which we spoke before); And this is out of Justice or Authority. To be such an Intercessor, belongs to Christ alone, because Intercession as it is a public 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 only is our Intercessor, and no other; neither in Earth nor Heaven. The things we pray for (either for ourselves 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 God's 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 nearness to Christ; and have (as Nazianzen speaks) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Mediation between God and Man. For the further Explication and Confirmation of the Point, Let me show 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 Voice to Us, Luke 1.70. Him we cannot hear in His own Voice 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 die; 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 ourselves: 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 spoke 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 Voice to Him; presenting their Persons and Causes before him, when they come into his presence. Thus Aaron was enjoined 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 only to his Pulpit, but to his Study: When he studies, he remembers them, and prays for them; when he meditates on them, he prays for them: In Public he prays for them; in Private he neglects not that Duty. St. Paul mentioned the Romans, always in his prayers, Rom. 1.9. Rom. 1.9. In every prayer of his (Public 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 prays for her Babe, when she suckles it, when she dresseth it; takes it up, or lays 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 enjoined, 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 entering: 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 died), 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, Wisdom 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 set 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 ways they Interpose betwixt God's wrath, and a sinful People. First, By confessing of their People's guiltiness, humbly craving pardon in the name and mediation of Jesus Christ of all their sins, urging God with his Covenant and Promise, and putting him in mind of his ancient 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 enjoined the Priest under the Law, Levit. 5.6. Secondly, By excusing their People, what may be: Sometimes imputing their sins to their ignorance and weakness, 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● fault upon himself: Lo 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 misled by their blind and wicked guides; they would be better, and had done better, had they been better taught. Thirdly, By engaging themselves for their People, and undertaking for their future amendment; Thus did the Dresser mentioned in my Text, He undertakes for this Figtree; I will dig 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 show 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 business 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 Rejoicing (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 fret, or some pin pricks it, or it is breeding teeth; it shall be any thing, but what it is indeed, frowardness: This affection carried St. Paul to so high a pitch, as that he could wish himself accursed for his brethren's sake, Rom. 9.3. and caused him (with the rest of the Apostles) to be so desirous of their People's good, Rom. 9.3. as that they were willing not only 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 themselves of their own failings; None so careful, but have cause to smite upon their thighs for some neglects in their Ministerial service: This Dresser feareth his own failings, and however the Owner charged the Figtree only for its barrenness, yet the Dresser (in the answer which he makes) seems to charge himself with some omission of Duty; I will dig about it, and dung it; as if he should have said, something hath been 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 been 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 ways 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 ruin: for (questionless) 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 forbidden 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 ruin; than it was spiritu prophetantium, by way of Prophecy, he knew by Revelation from God, that Judgements 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, than 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 laid down their , as we read, ver. 58. Augustine speaks confidently, Si Stephanus non sic orâsset, Paulum hodie Ecclesia non haberet. that if Paul had not been 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 entreated by a praying Stephen, the Church had not been so blessed with a preaching Paul. The like saying hath Fulgentius; Great pity it had been 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 greatness 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 Cross, 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 practice of our Lord and Masters, and upon his suffering Servants, who are gone before; and learn to bless them who curse us, and pray for them, who desptiefully use us; as we are enjoined, 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 quietness, 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 men's Bodies, healing their diseases, etc. was (by way of requital) slandered, scourged, buffeted, 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 dress 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 show, 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 Ministry, as needless and useless; Why? Are not all God's People Intercessors, and enjoined 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 than to any other; and their prayers are more effectual and prevailing, 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 sickness, by St. James, Jam. 5.14. Jam. 5.14. Why should People have recourse to them, rather than to other, if their prayers were not more potent and prevalent with God than 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 gracious 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, Trials, 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 welfare and happy estate. O tempora, o mores! The People of Milan were so affected to Ambrose in his time, as that mallent amittere animas quam Episcopum, they had rather lose their lives, than their Bishop; In those times the saying was, Moriamur cum Episcopo, we will die with our Bishop; Now the saying is, Moriantur Episcopi, Let them die, there is a good riddance of them: but the fall of the Minister (commonly) is the ruin of the People; Can the Shepherd 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 departed; But Demosthenes smelling out the Plot, sent him this answer, That the Wolves on a time came to treat with the Shepherds about a League, and willed them to deliver up their Dogs, from whom (said they) all the discord that is betwixt us doth arise, and we will be Friends: The Dogs were delivered up; Shepherds secure; Peace made; but the Lambs in short time after were all devoured: I shall not need to apply it; could Satan but get these rid out of the way, could he drive the Watchmen out of the Tower, turn the Dresser out of the Vineyerd, stop the mouths 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 inform you: There is yet another sort worse than 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 Clothed myself with Sackloath, & But in my adversity they rejoiced, 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 been bowing their knees to God on their behalf, they have been 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 gloss 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 buried them with solemn pomp, bewailing their loss. 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 laid 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 Thiefs, 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 bewail thy misery; who makest them the subject of thy hatred and derision who for many years together have been the means of thy preservation; and castest no other Eye upon them, than the Eye of scorn and envy, whose Eyes and Hearts have been so often lifted up to Haven for thy welfare; 1 Cor. 4.13 Philem. 19 To account them no other them the scum and offscouring of all things, to whom thou owest thyself, for thy long enjoyed happiness; Had not these stood in the gap for thee, long ere this, God's wrath had entered in, as a mighty breach of water, and like an overflowing deluge. What David said to Abigail, 1 Sam. 25.34. (when by her wisdom 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 been kept from destroying of us) unless thou hadst hasted, and gone out to meet the Lord, there had not been left unto us (long ere this) any (no not so much as a Dog) that pisseth against the Wall; we had been wiped as a man wipeth a Dish, and utterly been destroyed from being a People or Nation upon the Earth. 2 King. 21.13. Yet we are like to the Dog in the water, who bites him by the hands, who would save him from drowning; yea, like cruel Nero, who after his Mother shown him her Womb, to move him to compassion, unnaturally caused her to be ripped up, that he might see the place where he had lain: Whilst we show 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 pierce us, wound us, unbowel us? How will you answer God for such tyranny and cruelty? Balaam would not deal hardly with his Ass, after he perceived that God spoke 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 Capitol were respected, and maintained, by the Romans, for saving them, in the days of Camillus, by their cackling: Though the Ministers of God be not respected by you for Conscience sake, yet methinks 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 Point in hand, till I have left with you a word of Exhortation, which I beseech you suffer; Beloved, it is our Saviour's Rule, Bless them that curse you, pray for them that despitefully use you, Luk. 6.28. etc. Much more then, Bless them that bless 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 only pray for them, but prays them to pray for him; and this he desires, not as a Compliment in his Valedictions, but he desires it to be done hearty and earnestly, Rom. 15.30. He desired not the People to pry into him; Rom. 15.30. Gal. 2.4. that should not need, enough 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, Pray 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, o 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 happiness, 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 solicit 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 only 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). Questionless; 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 Judgement, Ver. 10 and Israel God's Law, as he afterwards expresseth it, ver. 10. And we may understand him thus; Thou Lord hast separated 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 darkness, Instructors of the Ignorant, Examples to their flocks, over which thou hast made them Overseers: Many complain of the dullness, deadness, coldness, of their Ministers; but when did these put up one Prayer to Heaven in the behalf of them? If we did but consider the weightiness 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 follows, and befalls the Church of God through the ignorance and profaneness 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 painful and conscionable Ministry, Rom. 10.17. We cannot but confess, 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, Bless 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, Tithes, and Oftering, 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 numbered 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 numbered from one Month old and upward▪ and yet the whole sum of them amounted but to twenty two thousand; Now, if we should conceive the number of those in the other Tribes, who were nor numbered, (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 increase of the Land, of Seed, and Fruit, of great and small Cattle, Levit. 27.30. Besides, Leu. 27.30 Leu. 27.26, 27. Exod. 13.13. they had the Firstborn of all sorts of C●rtle (as of Sheep, Beeus, and Goats), and the price of the rest, which were to be redeemed according to the Priest's 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. etc. Neh. 10.36. Leu. 32.10. Leu. 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, Leu. 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. etc. The Meat-Offerings, the Sin Offerings, the Trespass Offerings, the Heave-Offerings, and the Wave-Offerings, were all theirs, Numb. 18.9, 10, 11. All Votive and Voluntary 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 Cities 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 Cities 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 Tithes, 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 paid them very freely and willingly by the People, Philo lib. de Sacerd. honour. 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 only way to be rich, to tithe 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 prays for, and desires that God would bless unto him and increase: he did not grudge it him, and say, It is too much for Levi, a less portion by far would serve his turn; It will make him proud. How comes it then to pass, 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 less 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 Live 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. gebal 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 havoc of them; Psal. 74.9. And to lay a foundation for that, Let us burn all the Houses of God in the Land: The Honey cannot be had but by burning of the Bees; nor Church-means, but by destroying of Churchmen, and smoking 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 rob, plundered, and profaned, 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 overthrew 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 hindered, when Levi's maintenance is withheld, & 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 revenue, livelihood 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 Prophet's Children. But I shall not strike any longer upon this string. Lastly, Their Persons are prayed for by Moses; Smite through the loins 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 rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 gross, vile, and absurd, they show themselves, so they may compass their own wicked Wills, and overthrow the Truth. The malice of Satan, and his Seed, is not carried with more eagerness against any, than against God's Ministers, 1 Cor. 16.9. whom he knows God hath made the chief Instruments of ruining his Kingdom; 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 yourselves 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 Satan, and vexations from absurd and unreasonable men; Remembering always, that the good and welfare of the Ministers, is the benefit of the People: In praying for them, you pray for yourselves, and own safety: And it is the Tribute of thankfulness which is owing from you to them, who stand in the gap for you, and, by their Prayers and Intercessions, avert those Judgements 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 Samson? 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, than 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 civil sense; It is a name of Civility, and given, not only 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 Sceptre 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 Jailor, Act. 16.30. And when Mary Magdelen spoke of Christ, to the Gardener (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 Gardener, Sir, If thou hast taken him hence; It is the same word too; and, in that respect, the word is englished diversely, 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 Theological 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 only, 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 sovereignty over all Creatures, Psal. 110.1. Indeed it is a problematical 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 only 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 something may be profitably noted; This Servant gives his Master this style, Lord: So then, Reverend Names and Titles should be given to our Superiors: 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 show this, but that it is not the point I intent to insist upon; albeit it is a Point that might very profitably be pressed in this unmannerly Age, wherein matter enough is administered 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 Mistress, nor any Superior; so as to give them civil Reverence; but) for the growth and toleration of such rudeness, 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 only 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 ourselves; yea, he made every part of us, and we are not any part nor piece of ourselves. 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 twinkling 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 Commonwealth 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 Judgement, for He shall Judge the World with righteousness, 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 supreme 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 Lawgiver, the Lord is our King, and He will save us. Princes and Potentates upon Earth, Use 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 Supreme: 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 than they; Great is the Lord, and greatly to be extolled, and his greatness is incomprehensible (saith David, Psal. 145.3.) and so is not theirs, their greatness may be declared (so Rabshakeh did his Master's, 2 King. 18.19. etc.) and Nabuchadnezzar his own, Dan. 4.30. But in speaking of the greatness 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 Greatness is Incomprehensible, he gave over speaking, and left us to conceive what he could not utter. Let man's Greatness, 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 enjoys 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 control, 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 Sovereign 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 boundless; 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 than the Sea can pass hers without permission: Nor is man able to command the Host 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, Barony, 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 Kingdoms and Principalities; Lord of Hell, to lock up that old Dragon, and his Crew in the bottomless pit. Yea, whatsoever He wills in Heaven. Psal. 135.6 Earth, Seas, and all deep Places, that doth He, Psal. 135. 6. He binds the influences of Pleyades, and looseth the bonds of Orion, Job 38.31. Job 38.31. He can press an Army in the Clouds, and raise up an Host in the Heavens. Judg. 5.20. He can blow His Trumpet, Judg. 5.20. and cry to the dust of the Earth; To Arms! and an Host of Caterpillars or Cankerworms will presently arise to kill and to destroy, Joel 2.6. He hath an Host in the Waters, every Wave is a Soldier, Joel 2.6. every Fish in pay to this great Lord, and ready to execute his pleasure; Hell itself is at His command, He raised up an Army thence, which He sent to the firstborn of Egypt, Psal. 78.49. Thus, his Dominion is without bounds. Psal. 78, 49 Fourthly and Lastly, His Dominion is Endless; other Lords die, and their Dominions can have no further, nor longer extent than this present Life. Those four mighty Monarchies had their times, and their turns, and their ruin, 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 laid as a ground of our obedience to God's commandments, 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 ourselves unto them, but not absolutely, only 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 chrysostom), 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 Sovereignty of the Father, Use 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 point, 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 happiness 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 happiness of all, the perfect, the consummatory blessedness is in this, and only in this, that our God is the Lord. Upon this our Sovereign 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 Hosts 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 Figtree. 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 Practice, Thus you shall find the godly have done, Psal. 34.6. The poor man cried, and the Lord (to whom he cried) heard him. Jehosophats 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 show you (from David's practice) 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 cried out to Father Abraham, Object. Luke 16.24. Luke 16.24 But what a One he was, and Wither 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 days 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 only we must pray, in whom only we believe; but this is no other than 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 showed 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 secure 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 solicit them upon every special occasion; As in a common Plague, when Sword, Famine, Pestilence, is upon us; In perils by Sea, in perils by Land, in perils of Childbirth, in time of sickness, in time of all danger; for safety of our Beasts and Castle, etc. 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 Calendar, 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 being on Earth, and have now a being 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 Hogs, when he that gave the Devil Power to go into the whole herd of Hogs, did not do it by St. Anthonic's leave, etc. But say they of the Roman Church, Object. Had we a suit to the King, we would be glad to have a Friend in the Court, and one that would solicit our affairs 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 Suits; 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 ways my ways. 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 enjoined. Hath God commanded us to offer our prayers to Him by Christ alone, and appointed him to take all Supplications, and exhibit 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 needless and fruitless, 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 ourselves 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 graciously 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 hearty 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 itself: Wherein (as we have showed) we have considerable, The thing Requested, and the Terms or Conditions on which it is desired. The Boon is, First, Specified [Let it alone], Secondly, Amplified 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 Judgement on Rebellious Israel, that He would Let them alone, Hos. 4.17? And was it not in Judgement 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 gracious favour, or thus utterly to forsake me of His grace, and leave me to myself; I would wish rather Hell torments with expectation of deliverance, than 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 itself: 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 dig about it and dung i●, etc.] From thence we observe that, It is as great a favour as can be expected or desired 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 behalf. 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 fruitless standing in the Vineyard, and Sentence passed against it for its barrenness; 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. Verse. 20 And yet these had less 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 always been 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 patiented 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 balance; but as drops of dew hanging on a bough, the least touch of His hand will cause them to drop into the bottomless pit, Job 36.18. And withal, 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 die the Death; Gen. 2.17. Ezek. 18.26. and again, The Soul that sinneth shall die 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 confess that all that Truth and Justice speaks, is right, Only it desires that the hand of Justice may a while be stayed, and not strike the stroke; perhaps the poor sinner may find out a way to satisfy 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, etc. 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 than a Reprieve? Great men could not obtain it from the hands of their Inferiors; and if it be obtained upon much suit, that Execution may be deferred for a few days, it hath been acknowledged for a high favour: We read that in the days 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 Petitioned 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 patiented forbearance, which is Salvation, as St. Peter shows, 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 wickedness 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 been in Hell; (Had God been hasty, to mark what is done amiss, and have called us to an account in the days of our vanity). Thousands have been saved through God's patiented 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 gracious, 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 Judgements, and stayed his hand in not executing those Judgements presently upon them, Isa. 36.3, 13, 14, 16, 17. which had been long before threatened, 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 gracious 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 than so many score of years (as hath been before shown 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 lie on his left side 390 days, with the in quity of the House of Israel, portrayed upon a Tile. repre enting God's patience under the iniquity of the ten Tribes for 390 years (answerable to so many days) 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 lie upon his right side for 40 days, 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 lie one night upon one side without turning of us; but, O the Infinite goodness and patience of an Almightly God who hath lain 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 Judgements; from Judgements 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 soar, 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 wearied with our abominations: Who could endure with patience, to be reviled to his face? boldly denied, horribly blasphemed, but the Lord? Who would abide to see his Bed defiled, his Image defaced, Children butchered, Goods spoilt, Word despised; but this patiented God? Let us then exalt him for his patience, and bless his name. Yea, let every Soul of us take notice of God's Patience towards him in particular, and magnify his name for this mercy; Think seriously with thyself 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 Lies Oaths, Blasphemies, hath he heard from thy foul mouth? how much wickedness 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 been 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 been up to smite, (his patience being even weary with bearing, Jer. 5.7.) his long suffering hath stepped in, Jer. 5.7. and laid 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 entreat? 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 looseness 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 afforded unto thee, that thou mayst get thy pardon, which (if thou be'st not wanting to thyself) 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 confess with the Church, Lament. 3.22. Lament. 3.22. It is of the Lords mercies that we are not consumed, because his compassions fail 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, etc. But this is a great wickedness so to accuse God: Put case a State should defer the Execution of a great offender, apprehended and condemned, Would it be well taken, if any of us should condemn that State, or that Council 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 scour 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 anointed, 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 condemned) is Reprieved till she be delivered; (for however she be wicked, yet the Child in her womb may prove a profitable member to the Commonwealth). 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 men's 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 Figtree 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 men's sins are open before hand, 1 Tim. 5.24. going before to Judgement, 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 patiented 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 magnify, 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 richness of his goodness, Rom. 2.4. Despisest thou the riches of his goodness? Rom. 2.4. Many such unthankful and dissolute sinners there are in the World; so far are they from prising 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 patiented 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 clemency, to an increase of wickedness. 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 persuaded to make the right use of the patience and longsufferance 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. Remembering, 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 Traitor 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 shown how to obtain it; and it thou be'st not wan●ing to thyself, God will not be wanting to thee. Would the Lord have showed 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 shown 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, etc.) and that, for any thing we can say to the contrary, the first time that they acted that wickedness; 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 thyself 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 Goodness: A nature of such beauty and sweetness, that every one is in love with it: and, in despising that, thou showest thyself to be evil in a very high degree, and so much the more evil, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodness; A stream issuing from that native Goodness which is in God; or rather from him, who is Goodness itself. Consider then, in the second place; the Degree of this goodness of God; It is not common but extraordinary Goodness, not penurious but bountiful, the Riches of his Goodness; Riches in respect of the abundance of them, the stock and store that you spend upon; and in regard of the usefulness 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 Judgement of God. If, notwithstanding all that hath been said, thou wilt go on in a sinful 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 effectual means to bring thee to Repentance; and that, to Salvation. Cruel Saul, plotting and practising David's death, when he perceived what an advantage David had him at, and how (more than 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 kindness, 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 kindness 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, etc. and yet he spares thee: Now, if Saul (a Reprobate) was so overcome with David's kindness, 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 bailed thee from the hand of Justice, yet withal, 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 always to be born withal; It was but for a year that this Dresser desired the Owner's Patience, in the behalf of this barren Figtree, and that will soon come about. And of that, (the Time desired, on the behalf of the Figtree, 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 Goodness, to bear a long time with this Barren-Tree, three years already; I know, that thou canst not always 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, etc. 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 pass. For Proof, Amos 8.2. read Amos 8.2. The end is come, I will not pass 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 Judgements 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 show you this in some Examples? We begin with the old World; A long time God did bear with the wickedness 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 withal, Gen. 15.26. Isa. 34.8. Gen. 15.16. And there is a day of recompense, 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 less 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 righteousness, Act. 17.31. Act. 17.31. Should God always 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 only wise 1 Tim. 1.17. 1 Tim. 1.17. Jer. 51.9. Isa. 1.5. Albeit he bears, and spares, and shows 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 goodness, and hate Iniqu tie, 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 Goodness will not suffer him ever to spare those that hate and despise Goodness; So we might show of his other Attributes. Secondly, All the Liberty that God hath given to man, is finite; yea, life itself, Job. 7.1. Is there not an appointed time for man upon Earth, and are not his days the days of an Hireling? Job. 7.1. As his Days, 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 vain the hopes are of such as think always to escape, because they have been, and are, a long time spared: Forbearance of Punishment is no Argument of Impunity; God's Judgements are sure though they be late, & though he bear long, yet he will not always forbear. Sometimes his Patience allows 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 enjoys the warm beams of the Sun, and hath the reflection of them, from the Wall whereto the Tree is fastened, is sooner ripened than that which grows in the shade; so is Virtue and Vice, now under the warm Sunshine of the Gospel; and when thy Fruit is come to its ripeness, Amos 8.2. it shall be plucked for the Market, Amos 8.2. God will not suffer it to shed 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 far 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 Judgement shall take place. Therefore be persuaded 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 revel 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 sinful course, knowing the end will come, but because the end is not yet come, thou runnest on in a sinful course, to the increasing 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 general, Till I shall dig 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 Figtree; he might have thought, that if in case it were cut down, or stubbed up, his pains would be the less; 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 fruitfulness. Thence observe (in general), Faithful Ministers seek not themselves, but the good of those committed to their charge. Doct. They have no self-respects in the discharge of their Duties; they aim 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 biased; 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 People's sins out of his Book, or his name out of it, ver. 32. Verse. 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 Talon 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 lawful 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 prefer their good before his own life, 1 Thes. 2.8. yea, Soul's Salvation▪ Rom. 9.3. To the like practice 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 itself); 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, Use 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 Bellies. Rom. 16.17. And St. Peter tells us of some, who, through covetousness 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 Phillip 3.18, 29. cap. 3.18, 19 But these come to sell what He bought at so dear a Rate; and so to cross his proceed. They sell you; and that might be done, either by Silence, in not giving warning when danger is near, and ringing the Alarm Bell at the Approach of the Enemy, (so the City may be betrayed;) or by Schismatical and unsound Doctrine, which poisons the Soul: O● else by flattering and feigned words (as the Apostle there speaks) crying Peace, Peace, all shall be well; And so they fell you into the hands of Satan. And the ground of all this is, their Covetousness; A Sin that is hateful 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 unfaithful 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 Covetousness they have after your good, and Soul's Salvation. Use 2 But it is a difficult task to persuade 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 witness the truth of that which he said, ● Co●. 12. ● 〈◊〉 1●▪ 25. for their better assurance, which, ha● it not been needful, (questionless) he would not have done, ver. 19 Much less can God's Ministers in these days. If we command, exhort, rebuke, Ver. 19 as we are commanded, 2 Tim. 4.2. Tit. 2.15. than 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 Maintenance; 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. etc. 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 Covetousness in you, to ask for six pence that is owing; nor Covetousness in you, to ask for six pence that is owing; nor Covetousness in any, be his Calling never so mean, (Tapster, Tinker, or Cobbler,) to live of his labour). And shall 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 digested:) We pass now from the General to the Particular Terms, on which he desires this Favour, Text. I shall dig 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 tidings of the Gospel we are dunged and manured, our Roots are cherished, and the Tree becomes more fruitful; 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 Legal nor Evangelicall part of his Office: In case there had been any neglect in him, which hindered the fruitfulness of that Figtree, 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 Figtree might be spared. From this, (that the Dresser of the Vineyard promiseth to dig and dung about the Figtree,) it may easily be gathered; that Good Ministers are great Pains-tokers. Their Calling is no Calling of Ease and Idleness; 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 Lion, the second like an Ox 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 fair accommodation, enlarged to all the Ministers of the Gospel: Quatuor, Animalia, sunt Ecclesiae Doctores (saith Ambrose). All the Qualities of these Creatures must concur to the Qualification of a faithful Minister; He must have the Courage of the Lion, 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 Ox 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 sharpening 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 persuasive disposition must be in him, 2 Cor. ●. 20 2 Cor. 5.20. Such a holy gentleness and appliableness is to be in a Minister; Such Qualifications and Endowments must be in him, which show 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 testifieth 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. Soldiers, 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 Toil; the Minister's is no less 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 Loiterer; 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 Labour renovatus, A renewed Labour. This Dresser had digged about this Figtree, 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 Toil and Travel is paralleled with the Husbandman's, who hath no vacation: He is always doing; either ploughing, or sowing, or harrowing, or weeding, or reaping; Every Season of the Year brings with it a several 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 ploughing, etc. And so from year to year he renews his Labour. And in some case it is worse than the Husbandman's, and more toilsome; For the Ploughman, 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. chrysostom to this Point, Non sicut reliquae Artes, ita est Docendi vis, etc. The Art of Teaching is not like other Arts; for the Godsmith, what work soever he he frameth, and casteth in a mould, and layeth aside; the next day when he returneth to his work, he shall find it as he left it: So, the Blacksmith, 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 Evil One comes, and, with the multitude of business and cares of this World, or the wanton delights and pleasures of the flesh, he choketh that good Seed which we have sown 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 elsewhere 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 than we must with our work, again and again. A second, yea, a third time we must come unto you, and stir 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 blows 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 rib, so that we need to strike no more. We must compassed the Walls of Jericho many days together; and smite the Earth with the same Arrows, five or six times, before that Syrian, Sin, will be consumed and destroyed. Again, The Work of this Dresser was Labour Duplicatus. a duplicated, or double, Labour: Here is both digging and dunging of the Figtree; One without the other was not sufficient. Christ's threefold Pasce, enjoined Peter (as some conceive) to a threefold 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, enjoins at least a double diligence, Pray and Preach, or rather Preach and Catechise: for Sheep and Lambs, must be fed. I magnify 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 ways than one must be used to gain Souls to God; In so doing, we magnify our Office as we ought to do. Both these considered, it must needs follow in the third place, that this Dresser's Labour, was, Labour cum sudore, a soar sweeting Labour: Who sweats more than they, who Dig 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 brows; 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 joined together; Nor doth the sweat of the Brain come short of the sweat of the Brow. Use 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 men's brows, who labour and take pains for them, whilst they themselves lie idly, etc. As many in the World use that Calling, it may (indeed) be thought to be a Calling of excessive idleness: 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 laziness, 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 travail. Sudor Oeconomicus est magnus, Politicus major, Ecclesiasticus maximus, Docentis. Imperantis. Paturientis. faith Luther. The care and burden of the Governor of the Family is much; of a Magistrate, more; but of a Minister, most of all. All Government is burdensome, tam onus, quàm honos. All Government is laid 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 laid down his Bishopric; skipped, and leapt, 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 less 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) maintains strength, preserves the stomach, increaseth 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 all 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 show 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 Diet; and more subject to Diseases than 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 Captains of his Flock: So then, as Soldiers have deservedly, their due stipends; Husbandmen reap their answerable Fruits; And Shepherds receive their Pastoral profits; So must God's Ministers have a recompense 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 Ox that treadeth out the Corn. The Argument is drawn from the lesser to the greater; The mouth of the Ox that treadeth out the Corn, Deut. 25.4. is not to be muzzled; 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 muzzled from enjoying just maintenance in their painful places; That this was God's principal aim and drift in giving that Law, 1 Tim. 5.17, 18. he there shows; 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 less, verse 11. 1 Cor. 9 Vers. 11. If we have sown 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 been made partakers of their Spiritual 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 drawn 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. etc. Even so hath the Lord ordained, that they which Preach the Gospel, should live of the Gospel. The comparison lies betwixt the Ministers of both Testaments; The Levites and Priests, merely in lieu 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 recompense 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 frail 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 only is ordered, Verse. 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 joined 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 ways; 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, etc. and in that sense we receive not freely; that talon 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 Church's 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 days, as it was with the Church then. Were exacting a due maintenance, a burden 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 only sated, but in a manner surferted with God's blessings), so that there is no fear of being burdensome to the Church, in that respect. Secondly, Yet even in these times of the Church's 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 brainsick Sectaries; 2 Cor. 11.8. Phil. 4.16. who had more need of Physic to purge their brains, than Arguments to confute their follies. 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 Ambassador. 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 extreme want, and keep Life and Soul together, were sufficient; but, according to the Dignity and Convenience of the Ministerial Calling, he ought to Live, and be maintained both with Meat, Drink, Clothing, and other Necessaries. As the Minister is a Man, so something is to be allowed him above mere necessity; something for delight: As he is a Believer, so his maintenance must extend to Wife, Children, Servants, for present, and some provision to be made for the future; else he is worse than 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 design 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. Judge 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 apparel, 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 Wisdom, or specially in Religion? If ye look back to former times, and peruse Church-History, you shall not find it very usual to have Emperors, Princes, Potentates, Robert's Revenue 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 Custom 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 increase, of their Fruits of the Earth; I mean of theirs, who are committed to his charge. This proportion hath been 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 Raising 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 partaker 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 goodwill 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 Courtesy); Alms show the Liberality and Bounty of the Giver, not any worth in the Receiver; They do always exceed the desert of him that taketh the Alms; But it is not so here, for Temporal 01 gifts hold no comparison with the travails 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 only, and ad placitum, to be measured out by our Auditors; As if it had no foundation in Justice, but merely 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 Minister's mouth thereby is muzzled; he may not tell his People of their sins, nor Judah of her transgression, lest such Voluntaries become Malcontents, and tu n their Benevolence into Malevolence, (as one truly speaketo). The good Benefactor may not be reproved, Bern. on Minister's maintenance. p. 39 lest he be displeased, and so that maintenance lost, whereof the Minister hath no other assurance than their wellpleasing: Many great M●n's Chaplains 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 er, who play at men's 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 Ministry may be to seek? New Kings, new Laws. The Magistrate, who should establish such Stipends, may be wicked; They by whom it should be paid, 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. Bends, 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 Stipendiary 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 practice of Christians in the Primitive times; This of maintaining them in a Stipendiary way, hath neither warrant from Scripture, nor any Precedent in all the practice o● the Primitive Church, either before, or under the be● Emperors; and therefore is disclaimed as being none of God's Ordinance. There is a third way of raising the Minister's maintenance, and that is, by Tithes, or settis g out the Tenth part of all the Hearers increase; whether Personal of mere industry, and negotiation; or Praedial as of grounds, etc. or mixed, 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, etc. My meaning is not to dispute the Point, Whether Tithes 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. etc. Enough hath been said, and written by divers man of great Note in our Church, concerning that Argument, (to whose learned Treatises I refer 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 Tithes to be the fittest means to maintain the Ministry; Many hundred of years hath the custom of paying Tithes been practised in the Church; yea, in this Church of England; and still orders and appoints the same maintenance for the Ministry (till some better way be found out, which for any thing yet appears cannot be, nor in all likelihood 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 daily Change; yet the things themselves change not; the Minister's Estate by this means doth always 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 Parishioners prosperity and adversity; and is thereby occasioned to pray and praise God with them, and for them. But, albeit Tithes have been ancient, and of long standing, and now grown grey with age, yet it happens (as to the aged and decrepit) they are clean grown out of credit, and lightly set by: And much is objected against them. Where do we read that Christ or his Apostles ever took Tithes, 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 paid no Tithe all the while they were in the Wilderness; 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 Tithes were in the hands of the Pharisees, and could not by any colour of Law be taken from them; To them they were paid: 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 Tithes 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 show, 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 until that time, and was Just and Lawful; It was their Hypocrisy that our Saviour reproves, in standing so strictly upon the doing of outward Duties (which were only a little costly to them), but more weighty matters they were careless of; They were exact, in that which concerned the Tenth part of their Estare, and no more; But they were remiss 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 Tie 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 show for any state of Land he hath, and better; as being, First, more Ancient; 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 Laws 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 detaineth 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 Righteousness; not your wealth, but your well-doing; as Augustine ●peaketh in this very case, they seek the wealth and happiness of your Persons; of your Estates; of your Posterity; & of the whole Church of God: for all are endangered by detaining 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 deuce; 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 Point, 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, etc. yet, to note the horror 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 Millstone (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 less 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 Judgements, to use our Neighbour's service without wages, and not giving him for his work: What is it then (think you) to defraud these spiritual Harvest-men of their wages, and to withhold 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 damage in his wages: The First, are our Lay Impropriators; The Second, Corrupt Patrons; The Third, Unconscionable Parishioners, and Tythers. The A●lenation of Church Live, 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 elsewhere. See my Exposition on Luk. 10.15 p. 168. I shall only 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 days of Edward the VI by on Roderich Mors, who bewailing the want of Preaching in this Kingdom especially in such Parishes where the Tithes are impropriated, hath this Passage; If a man say to the Farmer, Why have the People no Preacher, seeing you receive the Tithes and Offerings? They will answer, We have hired the Tithes, 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 thyself, my Lord Parson or Vicar? Thou wilt say peradventure, The King gave me the Abbey, and all that belongs 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 Traitor; (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 yourself, if a man should bring this Argument against you, and prove you all Thiefs (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 Murderer; but you entered in another way, and not by the Door: Christ is the Door; but you say that you entered in by an Act of Parliament, and that is not Christ; therefore you are Thiefs and Murderers. If this Argument be not strong enough, What say you by this, All they that come before me (saith Christ) are Thiefs and Robbers? But you came into the Sheep-fold before Christ; therefore you are Thiefs 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 Thiefs and Robbers; For a Thief cometh not but to steal & kill: Wherefore give over the Parsonages unto learned men, and enter not into other men's 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 die the death; and thou speak not unto him to keep the wicked from his way, the wicked his own self shall die in his wickedness, 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 nibbling, and paring away, of the Revenues of the Minister; and reserve (either before, or after, Presentation,) some part of that maintenance to them due; it is sacrilegious wrong. If it were Sacrilege 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 less than Sacrilege 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 employed to such or such Uses; should he falsily ●h trust, Would not all condemn him for a godless and graceless man? What may we think then of those, who turn thei● Patranage into Pillage; Trust, into Treachery; defrauding God spoiling 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 lie 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 dwell) 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 Tithes (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 days given to such as were admitted into Live,) against Simony: The Patron must not be spoken withal, 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 Tithes 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 Living; and that I was poor all London knows; 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 withal in his kind; It was a just punishment of his corrupt dealing. In a word, the Unconscionable Parishioner or Tyther, who, either by mere fraud, or open injury, without colour of Law, or by pretended Customs, Compositions, Prescriptions, Exemptions, or any other sacrilegious practice, 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 Barrabas lose, Joh. 18.39 albeit he be a Thief and a Murderer; So, many (in many places) plead, we have a Custom to pay little or nothing in stead of Tithes; and this Custom we will hold, albeit you preach your Lungs out; (as if a Custom, that men have got to rob 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 Custom, nor the Churches of God; So, if any list to rob God and his Ministers, we have not (at least ought not to have) any such Custom, to rob our Father and deceive our Mother. But are all Customs and Compositions for Tithes unwarrantable? Quest. I say not so; but all unjust and unequal Customs 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 Tithes were most strictly paid) that if men were desirous to redeem their Tithes, and pay money in lieu 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 Tithes, 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 Age's God shall have no Tithes in kind to maintain his Church and Ministers, but all will be turned into Customs and Prescriptions; For when the finger of Covetousness is once gotten into that which is God's, upon a little continuance (if allowed), Covetousness 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 Tithes; You (said the Lord unto him) have preached Tithes 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 Tithes, 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 Soil would naturally yield, and bring forth of itself, 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 allows: for in letting of his Lands, he so letteth them, as to pay that burden which lieth on them; so doth the seller, in making sale of his, at any time, (for if that burden were taken off, the Purchase or Rent should be raised accordingly.) This was generally desired; Petitions, with many hands thereto, preferred; much money, in some parts of this our County, gathered to prosecute the business: 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 accommodate their People in their desires, (as they had need, coming into their Live upon a tickle Title,) condescended 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 Onion, 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 Schoolboy 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 practices, are not only 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. Chartley 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 Charles 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: Methinks, 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 Judgements which have been inflicted in all Ages, visibly, and apparently, on such Thieus; 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 Judgements 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 show you. Use 3 Such as intent 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. etc. (saith the Apostle) He that desires the Office of a Bishop, desires a worthy Work. Opus, non dignitas; labour, 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 spoke) little less than 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 said, If he had defined it to be Miseriam Miseriarum, the Misery of Miseries, he had hit it right. And being entered into this painful Calling; let them see that they take pains in it: We Preach against idleness in other Callings, and shall we ourselves 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 thyself; Thou that preachest against idleness, art thou an idler? In the beginning of Queen Elizabeth's Reign, I have read that one Preaching in Christs-Church Canterbury, (when men indeed were very backward in Preaching) he spoke 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 Nag, they would ride thee; if a Bed of down, they would sleep on thee; if a good Garment, they would wear thee: Alas, good Pulpit, what hast thou done, that none would come near thee to Preach in thee? Shall any Pulpit in these days complain against any Pulpit-man after that manner: when we have more abilities, more knowledge than they in those Days? Our Pulpits in these Days, are better supplied 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, etc. 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 Woe is cenounced against such, Ezek. 34.2, 3. Ezek. 34.2, 3. woe unto the Shepherds of Israel that feed themselves: should not the Shepherds feed the Flocks? ye eat the Fat, and Cloth you with the Wool, ye kill them that are fed, but you feed not the Sheep; Therefore, woe unto you for your idleness and greediness. St. Paul speaking in his own commendation, mentions his abundant labours, 2 Cor. 11.23. 1 Cor. 15.10. 2 Cor. 11.23. Aug. Confess. 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. Austin tells us of St. Ambrose Bishop of Milan, that he heard him preaching the Word of Truth unto the People, Omni Dominico, Every Lordsday: And Possidonius writeth of St. Austin, Bishop of Hippo, that he taught and preached privately and publicly in the House and in the Church, after the practice 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 Daily without intermission unto the People: chrysostom gins 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 show you, etc. They preached in the afternoon, as well as in the forenoon, as appears in Basill's second Homily upon the six day's work: and sometime by Candlelight, as appears by the note which chrysostom 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 red: 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 said of those Worths , (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 Practice by their idleness and sloth. Let the shame lie 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 Point): You seem sometimes to pity us, and confess that we take great pains in our Callings: Now it lies in you to ease us, and make our Labours lightsome: Not by discharging us from Labouring, but by sweetening it. All our toil and labour is swallowed up in beholding your Fruitfulness 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 only Cordial, and sweet Refective after all our toilsome labour, is, the good success 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 Ministry a toilsome work indeed, when after a great deal of soar labour, our People remain still stubborn and obstinate: The hardness of our labour is not so grievous to us, as the hardness of your hearts; Let us therefore be refreshed by your obedience, this is that which puts Life and Spirit in us. And so we pass 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 man's 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, lays it open and bare, and fits and prepares the Earth to receive moisture 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 moisture 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 man's 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 Voice like a Trumpet, and show 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 Voice like a Trumpet; Let it be done Zealously and Vehemently. Show 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 only of those who lived under the Law; you shall find the like enjoined 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 Kingdom: 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 Ministry 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 close 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, etc. as if he should say, Thou canst never answer it to God, and to Jesus Christ at the Day of Judgement 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 ways, 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 Ministry 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 by't with their teeth, and cry, Peace, etc. But truly, I am full of Power by the Spirit of the Lord (saith Michah), Mic. 3.5, 8. and of Judgement, 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 Happiness; but, by the Spirit of the Lord, I am filled with courage, and undaunted zeal, with true Judgement, 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 burdens, and causes of banishment. This is not only 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 Understanding; and, till that be enlightened, Pleas and Excuses for sin will not be removed: How boldly and malapertly 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 than 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. than he falls down and worship's God, and is enforced to say, God is in you of a truth, 1 Cor. 14.24, 25. Again, till men's sins are are effectually discovered unto them in the glisse of the Law, they can never attain to any soundness 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 wind, that did rend the Rock, and then an Earthquake, and after that, a terrible fire; 1 King. 19.11. and then came a still Voice, full of Comfort: So when God's Ministers, by the Tempest of th● Law, have rend the rocky hearts of men, and made them in a manner at their wit's end, so that they come trembling and crying with the Jailor, Act. 16.30. What shall I do to be saved? then is the season for the Voice of Peace and Comfort, and not before: And this is the course that the Spirit of God itself 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 always 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 lie, 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 Commandments), by which we attain to the Knowledge of sin, Rom. 7.7. without the knowledge of that, corruption of nature lies 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 than sin appears to be sin; the very Root of sin (Original corruption) is laid 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 hang 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 infer. First, That God can see no sin in his Children, for as much as he c●n see no Law transgressed; contrary to that we read, Jer. 23.24. Can any hid 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 Commandments, 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 daily for forgiveness, Math. 6.12. Fifthly, They each, that such as call upon us for good works, and press obedience to the Law, are Legal Preachers, and that the Preach Popery, and have Popes in their Bellies: Albeit 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 daily broached by these Sectaries, all tending to licentiousness, 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 ways 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, showing what is good, and what is evil; so Believers are still under it, and stand fast bound both for the performance of all holy Duties of it, and for the avoiding 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 etc. 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, considered 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 fail in any point 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 disannulled 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 showeth us only 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 transgress 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 applied 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 needless curiosities which lead men into error (saith my Author). D●. Taylor, his Regula Vitae. If any desire to have a fuller satisfaction concerning this controversy, I refer 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 laid down. Use 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 Ministry, 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 natural man, no impenitent person hath any part in any other part of the Word but this: Math. 7.6. children's Bread may not be cast to Dogs, 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 mouths; 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 tidings be Preached? Shall we Preach Peace before men see the want of Peace; or God's Grace and Mercy to a graceless 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 defiance 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, Manors, great Purchases, etc. would not this be unseasonably spoken? would he not (at least, might he not) answer, Red me sanum, tum Fac me divitem; first restore me to health, then tell me of Purchases: Most men's Souls are sick of sin, and at Death's door; Never tell them of Heaven, and an Immortal Kingdom, till they be first recovered from the jaws of Hell, and delivered out of the snares of the Devil. It is unseasonable to apply the Oil 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 cries 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 virtue of our Commission, we have not to meddle with Legal comminations or threaten, 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 Josiahs upon the hearing of it. 2 Chron. 34.27. and the Lord shown 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 judgements against the Gentiles, for the breach of the Law of nature, and pressing the Doctrine of the Day of Judgement, 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 Appendent on the Gospel. And yet these are the Legal Preachers, that are so much cried out upon, and complained of in these days for being tart and sour, 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 only men that they delight to hear: But let me tell you, that that Minister that lays not open sin before the eyes of the conscience, so as to convince the sinner of his guiltiness, 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 Ministry to be successful: It was John's rough preaching that made way for Christ; The Axe to the Root, the Fannio to the Floor, B. B. Hall. Cont. in Nou. Test. Lib 2. on Christ's 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 been before him: Nor will that Ministry 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 than the dead flesh, you can be quiet; but when you once come to the quick, than we shall be sure to hear of you. Use 3 Wherefore, let me advise you all to submit to this Legal part of our Ministry, and be content to be digged about, and laid open; so as to be showed 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 sore, or to prescribe Physic 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 defence thereof; and Verres, his Client, yielded himself thereupon to a voluntary Banishment. But men, in these days, have not the Honesty of that Verres, nor the Bashfulness 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 Widow 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 business 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 Physician, 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 needless 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 sanctified in part, may sometimes abuse the Grace of God to wantonness, 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 threatening 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 Legal 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 lays 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 evil 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 foulness 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 pleasure and sweetness 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 anatomised 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. Questionless, 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; etc. 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,) than 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 sanctified 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 not otherwise be cured than with his Salves and Plasters: We find in sacred Scripture (and that we are bound to believe), that those who were wounded by the darts of Achilles, could not otherwise be cured than with his Salves and Plasters: 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 soon 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, etc. 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 mayst 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 only to dig about the Figtree, but to dung it likewise, as you find in the Text. I will dig 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 fruitful; 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 Figtree; he will not only dig 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 dig. Doct. They are not only 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 practice 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 applieth 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 poured in both Wine and Oil into the wounds of him that was spoilt by Thiefs, Luk. 10.34. Luk. 10.34 Mat. 12.20 he never broke any bruised Reed, but strengthened it; nor quenched any smoking Wick, but enkindled it, Mat. 12.20. And this Charge was given to the Inferior 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 carried 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, etc. 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 Point; Moses having digged about the Israe●itish Figtree, 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 wickedness; convinceth them of the greatness of their Sin of Ingratitude; works 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 wickedness, yet turn not aside from following of the Lord, ver. 20. And such was Nathan's proceed with David, 2 Sam. 12.7, 12. he first shows him his Sin, 2 Sam. 12.7, 12. and upon his humiliation, did not only 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 bore 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 crucified, 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 Baptised, 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 etc. 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 laid 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. etc. The Ground or Reason of this, is Sorrow is a Gulf, as the Apostle showeth, 2 Cor. 2.7. and swallows up for want of Comfort, as it did Cain, Esau, Judas, etc. whose sorrows, not being assuaged with some hope, disposed them to desperation: Yea, the Godly themselves may be swallowed up with too much heaviness, 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 always be renting and tearing the hearts of their People, with terrors and threaten; nor take pleasure and delight in Cutting and lancing, 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 always thundering down of Judgements, and never shower down Mercies, gives too just occasion to them who watch for advantages, that the Ministry is evil spoken of, and traduced for a Legal and windy Ministry. What would we think of such a Chirurgeon, that doth only cut and lance men's soars, and never bind them up? that only applieth Corrosives, but no Lenitives? Would we not think him to be rather a Butcher than a Chirurgeon? The like may we think of that Minister, that doth only beat down men with the Terrors of the Law; and being cast down thereby, laboureth not to raise them up again, and revive them, with the Comforts of the Gospel. Surely such may be esteemed Hangmen and Executioners, rather than Ministers. We are Spiritual Persons; so called, in a different and singular respect from other men; as appears, 1 Cor. 14.37. (where the Prophet and Spiritual 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, (mentioned, 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 profane and lose; 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 fit for them than the Sons of Consolation. The Fat, of the strong amongst God's Sheep, are to be fed with Judgement, 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 mixed 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 itself, 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 Appendent 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 Physic, still to maintain Nature; Insomuch, that when that shall be in danger to be destroyed, the wise Physician leaves giving of purging Physic, and gives Cordials: So should God's Ministers, the Physicians of Souls deal with their Patients; Albeit with the purging Physic 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 fail, or be extinguished, 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 ourselves to be Physicians of no value, Job 13.4. Use 2 Wherefore, let us that are Ministers apply ourselves 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 always 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 always 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 Judgement, 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 only way to reclaim and bring home an Offender. Use 3 A word or two by way of Direction, I have for you (before I part with this Point); 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 only in Public, 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 Hosts, Hag. 2.11.) And Mal. 2.7. The Priest's 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 settling 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 been so grossly 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 Faithful 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 Figtree. 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 fullness 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' eyes were pulled out): for, the omission of something is many times more significant than the supply (if the Speech had been filled up) would have been; 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, etc. 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 falter in the midst of a Period; but, the more imperfect his Speech is, the more perfectly it expresseth his Passion and Affection to the Figtree; he laid 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 bewails her condition, vers. 9.11. The like he doth for other Countries, 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 spoiling 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 distress; Therefore look not upon me, whilst I give my sorrow vent at my eyes. And thus was Jeremiah affected with the Church's 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 sobs, If thou hadst known, there is one sob, 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 sob 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, express to the very life that great sorrow, 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 dismiss 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 (said 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 hewn down for Fuel? That Flock, that People, which we have so often studied for, prayed for, sweatt for, preached unto; &c. to be rend 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 tenderheartedness 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 submit yourselves; 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 Fruitfulness 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, than 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 afforded, etc. this must needs make us sigh and weep, in regard of inevitable ruin and destruction that doth attend you: And in sadding our Spirits thus by your wilful disobedience, you greatly wrong yourselves: The less comfortable you are unto us, the less profit you will get by our Ministry. It is unprofitable for you, that we are grieved (saith the Apostle): we cannot discharge our Ministry 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 Figtree to be performed on its part, is laid down Hypothetically, and not so Positively as was that which the Dresser undertook for himself: I shall dig about it and dung it (said he): but in regard of the success of his pains bestowed on the Figtree, that was more contingent, and he speaks of it in a doubtful manner. If it bear fruit, well; if not, etc. 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 business; employed, [Well]. In the Negative, we have an Addubitation or jealous suspicion 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 always; For sometimes it is said of things impossible, as, Gal. 4.8. If an Angel from Heaven, etc. 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 Figtree. Such as have lived a long time unprofitably and unfruitfully, are not hopeless, so long as God is patiented, and the Minister diligent in doing of his Duty. Three years this Figtree had stood in the Vineyard, and no show, 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 Christ's 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 Figtree in the Vineyard of the Lord. And that Parable which we have Mat. 20.6. may make for the Confirmation of the Point 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 (Physical but Moral, Jam. 1.18. ) as if the power to regenerate were included in the Word, read, or preached; as virtue to heal, is in a Medicine; (therefore all are not regenerated, that are partakers of the means). But it is a Moral Instrument; for it pleaseth God to use it in this Work, and to join the powerful working of his Spirit with it, (as in the next Point 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 effectual: Should all God's Elect profit by the means so soon as ever they enjoy them, the Glory of the Work would either be ascribed to the means, or to some good inclination that is in ourselves, 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 dig 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 perverse? Noli desperare, Do not despair; look to Him to whom thou prayest; thou seest the greatness of the Disease, thou seest not the power of the Physician; 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 soil, a Seed that takes in any ground; for God hath given labour (and our Labour more especially,) this Blessing, to increase 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 deathbed, 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 (always) 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 endless comfort, both in the Salvation of their and our own Souls. 1 Tim. 4.16. In so doing, thou shalt both save thyself and them that hear thee, 1 Tim. 4.16. Wherefore, Hearken we to the Counsel that Solomon gives, In the Morning sow thy Seed, Eccl. 11.6. and in the Evening withhold 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 chrysostom: 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 meekness, 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 despair of any other, in regard of their Nonproficiency; 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 stayed 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. Questionless, many more heard St. Peter, when he preached that powerful 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 sinful, but, having the means continued unto them, may be effectually wrought upon, so as to become fruitful in the end. Behold this Figtree, that this Dresser had some hopes of; It was a barren Figtree, A sentenced Figtree, a Figtree 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 fruitful, and then all will be well. Wherefore, pass not a final 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 powerful 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 harkened 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, etc. Count not them Reprobates, nor Castawaies, in whom you perceive no life of Grace at present; Although the leaves and boughs seem dead, yet there may be life in the Root albeit thou discernest it not. There are many that profess great skill in spiritual Palmistry, and upon very small experience, they can see the Life-line in the hands of men's Souls, and tell you straight, 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 Household 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 Gospel amongst them, received it, and joined 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 successful, 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 powerful 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 fruitful 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 remembered, 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 die in that estate, they carry with them to their Grave as fearful a mark and note of Reprobation, as any we can find in the whole Book of God (saith my former Author); yet, Mr. Hilders. 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, despair not of yourselves (and yet presume not). Attend still upon the means, repair 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 unfruitful 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 Figtree: Well] Albeit the words have a suppositive Form, yet they carry withal 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 Original), not with any Jesuitical or Rhemisticall intention to darken or corrupt the Text, but to enlighten it; [Well] being put in, like an Artificial 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 showed) is in the Sentence, and must ncessarily be employed 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; Fruitfulness 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 fruitful, 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 themselves before the Lord, and confessed his righteousness; 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 Centre: The Ultimate End that God aims 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, etc. 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 glorified, Joh, 15.8. 1 Tim. 1.13, 16. his mercy is magnified, 1 Tim. 1.13, 16. Power seen; Truth, Wisdom, Patience, Goodness, all, exalted in the raising up Children to Abraham of stones, in healing old sores, raising up the Dead to life, etc. 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 abundantly satisfied, and contented therewith, Isa. 53.11. He counts his Blood well bestowed; And that blood which before spoke 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, Sweeting; is well recompensed. Our Labour indeed is a soar sweeting labour (as hath been before showed), when nothing but Sweat comes of our Labour: But when a Tree that is ready to die, recovers itself 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, etc. Now in bearing and bringing forth of Fruit, the Vineyard is credited, the Soil much enriched, 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 itself. Now upon its 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 laid to the Root: no Beast shall browse 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 Centre, Well. All must needs be well, that ends so well. Let me now apply myself to you, who hitherto have lived an unfruitful and unprofitable life; Use 1 Can you have a greater encouragement to well-doing then this, that notwithstanding your manifold provocations yet God is reconcileable, and albeit heavy Judgements have been 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 than false fears: and nothing brings on more comfortably, then hope of mercy: false hope (indeed) bears itself up on false grounds, and doth no other than add to hardness and impenitency. But true Hope melts, and turns the hardest heart into softness. 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 man's 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 address his endeavours 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 address themselves to the prosecution of that only, which they apprehend as feizable and probable: Now there is hope concerning this thing, that upon our Fruitfulness, all will be well. Ezra. 10.2 The Valley of Anchor 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 Anchor; 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. Enlightened Isa. 56.3, 4. Let none say that is sensible of his own defects and unworthiness, Behold, I am not meet to receive grace from God: For thus saith the Lord to such Eunuches, 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 bewail; and I will be gracious to them, above their desire and expectation. And hath not God made good his promise, in all Ages to others? why than shouldst thou be out of Hope? What People more barren, and further gone (in all likelihood) than the men of Ephraim, who willingly followed the Commandment of Jeroboam? Their Idolatrous and Wicked Governors were not so forward in Commanding, Hos. 5.11. as Ephraim was in Obeying. And when God shown them their sickness, 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 days they shall be revived, and the third day they shall live, Hos. 6.2. Or what City so far gore as Jerusalem? She justified Sodom and Samaria, Ezek. 16.51. and sinned so much, that Sodom, 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 Cross; he maintained his wantonness and riot by Robbery and Murder; 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 Mary'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 abundance of tears), seeking for mercy, she hath mercy showed 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, attend Meretricem; Si Homicida, prospice Latronem, etc. Chrys. Hom. 2. in Psal. 50. Jer. 31.18, 19, 20. etc. 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. etc. 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, etc. yet if that man return from his wickedness 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 Physician? 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 be'st wicked, think on the Publican, saith chrysostom; if unclean, consider the Harlot; if a , look on the Thief; Hast thou sinned? Repent. Hast thou sinned a thousandtimes? Repent a thousand times, hold up, and despair 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 barrenness; 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 been: Was not Paul once a persecutor, a Blasphemer, breathing out nothing but threaten, delighting in nothing more than 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 reap'st, Luke 15. of the Father's entertaining of his Prodigal 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, etc. He giveth kisses, not stripes (saith Chrysologus); the force of love sees no faults. He so healeth his Son's wounds, as that he might not leave a scar, nor a freckle in his face. Remember Matthew the Publican, Peter, Mary Magdalen, with others; and how they have been entertained, and you must be enforced to confess that Christ did never show so much kindness unto any, as to those who have fell foulest, and been 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: Nabuchadnezzar to his Kingdom; Peter to his Apostleship, etc. Thus whatsoever thou dost within the compass 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 pass over what thou hast now heard, as slightly as thou hast passed over other Doctrines, and departed as fruitless 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 encouraged from what hath now been delivered, to defer 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 Writ 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 been 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 been towards thee, which thou neglectest; by so much the soarer will vengeance be at the last. Use 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 been, but judge of them as they are; Object not to David his Adultery, to Manasses his Idolatry, to Peter his Apostasy, to Matthew his Extortion, to Mary Magdalen her unclean Life; They have Repent, God hath Forgiven and Forgotten; All is now well. Say thou no more; magnify 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 man's old sins, 2 Cor. 2.7. 2 Cor. 2.6, 7. Use 3 Lastly, It affoardeth singular comfort to every true Penitent, seeing (whatever hath been) 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 vicious life, and tell thee how thou hast lived, how thou hast sinned, what thou hast been; etc. Answer, It is true, thus it was, but it is now otherwise. Now all is well. Eat thy meat with a cheerful heart; Go on comfortably in thy Calling, for God now accepteth of thy Labour. Eccles. 9.7 I shall conclude this point with Remembering 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, etc. So if this Admonition, this threatening 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 forgetfulness, thy case is very ill, as in the next place is to be showed. 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 Suspicion [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 Figtree in some jealousy: notwithstanding another years' pains with it and about it, yet it might continue as barren as it had been the three years before; And yet he will try, what it will do. Hence we gather, That Barrenness 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 only 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 Egypt 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 signs 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 choicest Vine, Isa. 5.4,— 8. He built a Tower in the midst thereof, and also made a Wine press therein etc. Nothing could be done more for it than was done. And what was the Success? When He looked for Grapes, Behold, wild Grapes, Isa. 5.4▪— 8. Rom. 11.2, 3. Wots 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 said 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 murdered, His Altars (in despite 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 fly into the Wilderness, as we read, 1 King. 19.4. And considering the ill success he had in the discharge of his Prophetical function, he sits under a Juniper Tree and complains to God of the People's stubbornness and rebellion; wishing rather to die, then to live to be so hardly used by such a People. The Prophet Esay, that incomparable Prophet, (to whose Elegancies (saith one) the rollings of Demosthenes do no more answer, than the confused noise of Waters in one age, Revel. 1.4. to those sweet Voice 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 Ministry (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 hardened their Faces like a Rock, and refused to return, Jer. 5.3,— 6. Cap. 6.29. Jer. 5.3,— 6. His bellows 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, Woe is me, Mich. 7.1. for I am (saith he) as when they have gathered the Summer fruits; as the Grape-gleaning 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 been to me no less pleasing, than 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 than 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 Ministry of Christ's Servants under the Gospel sped no better; when Christ himself, the chief Doctor of the Church (who spoke as never man spoke,) laments the hardheartedness of his Auditory, Joh. 7.46. Mat. 11.20 Luk. 19.41, 42. as we find he did (more than 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 than Sedition, and his Miracles conjuring: But enough hath been said for the Proof of the Point; 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 Final; 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 itself to distinguish betwixt the chaste and unchaste Wife; nor did the Shadow of St. Peter; nor the Handkerchief from St. Paul's body, differ from other men's shadows, nor from other Linen of the same kind, but only in that virtue of healing, which God for a time did give; so the power of the means to convert and fructify, lieth not in the excellency of the Teacher, nor in the Word itself; but in the Spirit of God only, 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 success 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 choice 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 choice 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 Loaus 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 less Company, and more Food, there is the less 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 days (who was far inferior 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 successful, 1 Cor. 1.4. 1 Cor. 1.4. There is a Story which is pertinent to the business, 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 pursue 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 Spoil, 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 weakness 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 selus, (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 wilfulness is a cause of his Unbelief and Barrenness, 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 persuading: 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 cowork with God in the work of our Salvation: We must hear, read, confer, resort unto the Church, etc. and do what lies in us, that the means may become profitable; For He that made us without ourselves, will not save us without ourselves. 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 ourselves, but not regenerated without ourselves. Now, herein we are wanting; we do not what lies in us, that the means may be profitable, we are wanting in our Attendance, Preparation, etc. we come not at all, 1 Pet. 2.1, 2 or with prejudicated 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 ourselves 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 powerful Preacher; now we shall profit, and get good by such a man's Ministry. 1 Sam: 16.6. But God seethe not as Man seethe, (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 goodliness of his Person) this is the Lord's anointed. But look not on his countenance, nor the height of his stature (saith God), for I have refused him; and David, in appearance less 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, Leu. 26.25 Mat. 4.4. Levit. 26.25. which is the Word of God, Mat. 4.4. And so, the Word itself 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 Kingdom 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 Loaus 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, unless 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 Embryo to infuse a Soul. And how often doth he deny Children to some of sound complexion, strong constitution; and giveth them to others, far 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 available 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 Doctrinal preaching, that converts Souls to God. Let us beware (then) that we ascribe not that to the Instrument, which is only 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 only 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 stroke, 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, Robin's. ●. Essays Obs. 25. p. 246. nor beneath their place: To abuse the means, argues Want of Wisdom, or of Conscience. To neglect them, argues either Desperateness (as when a man is without hope of getting good by them) or Presumption (as when he expects good without them), or Sloth (when he will not trouble himself about them); with all which, Unthankfulness to the Lord is joined, 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 profane sauciness; As the Israelites did in the Wilderness, 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 joined with great Unthankfulness 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 nearer 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 Faithfulness, by the success 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 profane and irreligious than those, where the Gospel was most abundantly preached; Contzen. a Jesuit lays hold upon it, and presently cries, 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 showed). 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 unfitness 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 indisposedness, but then the Physician 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 Physician: Thirdly, The Patient. When any two of these join they have the Victory, the third cannot prevail; If the Physician and the Disease join, (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 join (which usually falls out), so that the Patient will not be ruled not ordered, then down goes the Physician; he is discredited, though he cannot help it. But if the Physician and the Patient join; the one prescribing aright, and the other following his directions; down goes the Disease, the Patient recovers: Sin is the Sickness of the Soul, whereof every man is a Patient; God is the Physician, who heals us by the hands of his Ministers; Now if the Physician, for the Patient's frowardness and obstinacy, join with the Disease, justly punishing Sin with Sin (as he often doth), than the Soul is lost: If the Patient joins 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 Physician is discredited, not because the Physician is unskilful, but the Patiented wilful: But if the Physician and the Patient join; If Christ preach, and Mary reputes; If Christ promiseth, and the Sinner believes, than out goes the Disease, though it were as strong as seven Devils; so that much lies 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 Penman, but in the unfitness and Indisposition of that Element: Lay the fault (then) where it should be laid; 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 straitened 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 good 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 success 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 Counsel, they should have turned the People from their evil 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 Point 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 always 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 ways; it kills Corruption, or slays 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 faithful Ministers may be unprofitable to some, yet not to all; only 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 blindness 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 bless 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 persuaded, 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 virtue 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 only God that must give the increase, 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 sailing, the hand must be to the Stern, and the eye to the Star; so in Preaching and in Hearing, use the means, but withal, look up to God for a Blessing on the means. Whatsoever step we set forward upon Jacob's Ladder (which conducteth our Souls to bliss), 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 criest after Knowledge (saith Solomon) and liftest up thy Voice, that is, prayest earnestly and hearty for Understanding, than 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, ('tis said of him, that) he complained. Old Adam was too hard for Young Melancthon: It is true, 1 Cor. 9, 10. Every one that sows, sows 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 faithful 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 fruitful. Secondly, There is Cura Officii and Cura Eventús, the former belongs to us, and not (so much) the latter; as that Parable shows, 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 barrenness 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 one's 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 bless thee for the means, but more for blessing the means to me; I bless 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 follows. 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 fruitless, I will speak no more for it, but shall give way to the stroke 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 straightened, and confined within the narrowest bounds of Interpretation; And it may be made good use of, in Divinity. These Articles and Conditions are drawn up by the Dresser, with all favour to the Figtree, and may be expounded in the largest sense that they can bear. But being a Parable, we will not press them too far: this only 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 cries; 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 Days 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 Days being expired), he might be esteemed for no other, than a false and lying Prophet: This was that which vexed and grieved him; All this while he ran 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, [unless they repent]: for this his preposterous zeal, God himself reproves him, and convinceth him of his rashness, Verse 7.8. by the smiting of the Gourd, which he took great delight in, and was much grieved for; Thou hast had pity (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 than that senseless 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 thyself therefore, how just reason I have to be angry at thy unmercifulness, 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. Enlightened. 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 discourtesy, 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 meekness (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 meekness and Mercy, and the Spirit of the Law Suits not with the lenity of the Gospel. He gives the Reason, Reas. Verse 56. for the Son of Man is not come to destroy men's lives, but to save them, verse 56. And Elias is not 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 than their destruction. Wherefore, Use. let all Faithful Christians (especially the Ministers of the Gospel) follow no other Precedent: This is the Lesson that Christ hath set us to learn of him, Math. 11.29. to be meek and humble, pitiful and merciful. 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 Figtree, 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 Emblem 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 suit granted that those Gardarens might take notice from what a multitude of Devils they were delivered; and how easy it had been 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 Nou. Test. the more destructive we are, the more we resemble him who is Abaddon, a Murderer from the beginning. It becomes not the mouth of a Minister of the Gospel to be breathing out little else then Fire and Sword, pitched Fields, Sieges, and slaughter of Brethren; We are Shepherds to feed, and preserve as much as may be; not Roaring Lions, 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 infer, that that Spirit which was suitable 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 pause 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 than he should not; He would stay his hand a while longer, but in case that Tree should continue barren, after further pains had been bestowed on it, he would then contentedly give way to the stroke of Justice. You see then, By fervent prayer God is so ●ver poured, as that he cannot presently destroy. Doct. The Prayers of God's Servants are as bands wherewith his hands are tied 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 said to Lot, I cannot do any thing till thou art gone, Gen. 19.22. So, Gen. 32.26. etc. 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 tied from executing wrath, whilst thy hands, Moses, are up for mercy; His prayers were as it were bands to tie God's hands, so that he could not strike. O infinite goodness, 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 bosom, and thereby prevailed: So do the Faithful, they bring Christ with them when they come into the Father's 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. Enlightened. 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 prevailing 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 (said 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 said 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 cries, Lord help. The Disciples reprove her, Christ rates her, bids her be gone; tells her, she is little better than a Dog 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 Mountains, 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 Sphere 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 commandment and his obedience thereunto, Thou art the Lord that saidst unto me, Return into thy Country, and to thy Kindred: 3ly, From his Promise made unto him, Thou saidst I will be with thee. 4ly, From his acknowledgement of God's Mercy, and his own unworthiness; I am not worthy of the least of all thy mercies which thou hast showed: 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 extreme danger that He, his Wives, and Children were all in; for I fear lest 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 saidst 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 gracious: The like might be showed 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 daniel's, Chap. 9 And in david's, frequently, in the Psalms. That Covenant which God hath made with his, and sealed unto, which was founded in Blood; even that Covenant casteth itself open before God in prayer, and intreateth God as he is Holy, Just, and true of his Word, that he would give a being 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 Midnight. 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 graciously pleased to be overpowred (as it were), not only 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 pass, that the Boar out of the Wood doth waste it, and the Fox of the Field doth spoil it? The Sins of God's People are sometimes like Summer Fruit, Resp. Amos 8.1, 2. so that the Lord will not pass 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 Righteousness; Now, in such a case he commonly makes way for his Judgements. First, By removing out of the way, those who stand in the way to hinder him; He house's them who stood in the gap 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. died 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 Evil which he had threatened and intended; and in that Grave wherein he was interred, the Liberty, Glory, and Peace of Jewry lay also buried. 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 spoilt, 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 Judgement, 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 Heartstrings hold not long, after the Eyestrings 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 Judgement, Donn's Serm. 1628. Jer. 7.14, 15. Enlightened 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 success; 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. carried 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 cross 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 Interdictum. 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 Ionas was under Hatches, when the Ship is in greatest danger; or else by withdrawing 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 stir not up themselves to lay hold upon the Lord on their behalf. And when it falls out thus, it is a woeful sign that God makes way for Judgement. To apply this briefly, If frequent 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 wonderful 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 shadow on Ahaz his Dial? This was also done upon the Prayer of Isaiah. Have we not heard of the stopping of the mouths of greedy Lions, and closing of their gnashing chaps, being almost famished for want of prey? Dan. 6. & 3. And of quenching the violence of raging fire, so that it could not sing a hair 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 poured down in abundance? These things were brought to pass 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 losing the Prisoners bands; healing diseases, that have seemed incurable to flesh and blood; casting out of Devils: It is a kind of Omnipotent thing, it can command Heaven, Earth, and Hell, (as I have showed 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 bows 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 overrules 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 voice 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 War 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 Coin, 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 Emperor was in Germany, and in the Field against 970000 Enemies, E●seb. Eccl. Hist. l. 5. c. 5. (Germane and Sarmatians) and in great distress 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 shower 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 Emperor 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 cried 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, than they cried 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 Roman 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 Precum vim, quibus coelestia cedunt. Hosts terret manus illa, quae V●ctoriae suae trophaea in ipsis coeli orbibus figit. Bucholcerus. Insomuch, that Infidels in their Idolatry, and Heretics in their Schism, have had recourse unto it: Yea, Turks and Barbarians, at this day, enjoin Prayer and religious Service to their Idols, before they go out to War, 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 surprise 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 fasteneth the tokens of its Victory in the Celestial Orbs. Plutarch, in the life of Pyrrhus, saith of Cyneas, a Thessalian Orator, 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, than Israel prevailed; but when they were down, than 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 cried 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 fight. 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 encumbered him; Darius in his wealth; and that sold him; Ps. 28.7, 8. Rehoboam in his young Counselors, and his young Counselors lost him: Caesar in his old Senators, and his Senators conspired against him. Hi curruum, & illi equorum, etc. these trust in Chariots, and those in Horses: But let us remember the Name of the Lord our God; So, when they are brought down and fallen, Use 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 Boys do by Walnut Trees; in fair 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 Planetree, in fair weather every passenger did crop him, but in a Tempest, in Thundering, and Lightning, they got under his boughs: Thus Pharaoh sends to Moses, when God's Judgements were on him, and desires his Prayers; Glory over me (said Moses to him) that is, jeer me, reject me yet thou must be beholding to me for my Prayers, or thou art like to lie 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 entreat the Lord for him, 1 King. 13.6. that his hand might be restored, 1 King. 13.6. Plagues and Judgements 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 shore: When the Sword, Famine, or Pestilence, is amongst us; or the snares of death do compass 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 days 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 slight them, nor wrong them in the days of your prosperity. Harken 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 yourselves, and my Servant Job shall pray for you, for him I will accept; otherwise, I will deal with you after your folly. Use 3 Lastly, If the Prayers of the Godly be so powerful with God, (as hath been showed,) then, let all such as have any Interest in God, improve it, and stir up themselves to take hold on God. Look on the present Estate of the Church, and Nation, and you must needs confess, that this Exhortation is a word in season. Judgements have not only been threatened 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, Laws, 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 Judgement 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 cries out for bread, we pity him; if the whole Jail beg 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 conjoined our forces? Vis unita fortior. Many drops make a great flood: O! join 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 only 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? Alas! 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 fatal stroke 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 Principal Efficient of those Judgements 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 Figtree. Sometimes, God doth make the Unreasonable Creature his Axe or Instrument, in hewing and cutting down; and sometimes the Reasonable; but whether these, or those, all are but as the Axe in his hand. In all the Ten Plagues of Egypt, 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 Judgements threatened 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. Sickness, his Arrows, Psal. 91.5. He it is that doth hurt, and shoot; wound, spoil, and overturn; be the Instrument what it will be. Sometimes the Reasonable Creature is used as his Agent, in the Execution of his Judgements: 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 hue and slay, Hos. 6.5. Hos. 6.5. But whom they cut down, by virtue 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 Civil Magistrate is employed in that Service; he lifts up the Axe, and inflicts temporal 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 Judgement 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, Leu. 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 Judgements: The King of Babylon was God's Sword to cut down, and spoil the Egyptians: God did put the Sword into his hand, and strengthen his Arms; and in so doing, Ezek. 30.24. it was God Himself that broke the Arms of Pharaoh, Ezek. 30.24. The proud Assyrian was the Rod of his Anger, and the staff 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 hue 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 magnify itself against the hand that used it; God upbraids it for so doing, as if the Instrument could do aught 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 Judgements. 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 than 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 Satan as his Instrument, in afflicting Job for the trial 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 confess 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 Hypocrates, 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 point. If the Devil and his Agents have a hand in many of these Judgements which are inflicted on a Nation and People: Object. How can it be said 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 anointed, 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 maliciousness) 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 lieth not so much in the inevitable necessity (saith a Learned Expositor), as in the conformity that should be in us, to every will and appointment 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 showed you in the proof of the point). 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 Satan 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, (replied God to Satan, verse 12.) Put forth thy hand now, and touch his bo●es and his flesh (saith Satan 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 trials and temptations, saw God's hand therein, Job 1.21. Job. 1.21. Thirdly, In his ordering and disposing of all his Judgements 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 (said Joseph to his Brethren, Gen. 51.20 Gen. 51.20.) and God turned it to good; not only 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 flies, yet God's hand is upon that hand that shoots it; and, albeit it may hit 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 order 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 cross 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 enjoined by God, and they do therein what God enjoined 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 uprightness of his heart; but with a corrupt mind, poisoned 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 Hypocrisy 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 itself, 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 Ancient). 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 replied, 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 overruled 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 Judgements 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 goodness of God. Luther goes yet higher, Hell itself is full of God, and the chief good, no less than 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 show you the Grounds of it. Reas. 1 First, God is the first, and supreme cause of all, and all second causes are subordinate unto him, and but inferior 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 inferior 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 Oil, 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 appointment: So that he is the principal Cause, and first Mover, who sets all inferior means on Work; one Creature stands in need of another, and depends upon one another's 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 virtue which they receive from him the first and chief Cause, they have all their virtue 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 said to write, than the pen which he writeth with; and the Workman to do the work, rather than 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 said to effect, and bring things to pass, than any inferior 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 Judgement of Secrets, and the Revenge of Injuries (saith one): And he saith no more than 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 witness, 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 readiness 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 threaten and denunciations of God's Judgements against offenders; but the Execution is left to God, for that we know He will repay, and in his own time fulfil: 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 said, Vengeance is mine, Heb. 10.13. and I will recompense, 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 itself and in its own nature, but) as it is a just work, and having a good end (as before hath been showed), we must needs conclude, that it hath God for the Author, whoever be the Instrument. But this is a Point 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 been 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, etc. 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 crookedness obliquity, or naughtiness which is Actionis Malitia (as they call it,) unlawfulness, 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 leg, 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 being; But the lameness and debility of the leg, belongeth to another Cause; Distortion, Crookedness, or some other Impotency in the leg itself: So the action, or motion itself 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 only evil continually. But our Church hath been justified by her Children, sufficiently in this point. I pass it. Use 2 There are other profane wretches amongst ourselves, who bark against the Justice of God, and make a causeless complaint against him, as if He were the cause of all their Adulteries, Murders, Robberies, etc. They do (they say) but the will of God, and who can resist that? The will of God indeed cannot be resisted; Rom. 9 ungracious 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, Threaten; that should be our Rule, which not conforming unto, (albeit you do the other, yet) woeful will be the wages which you will receive for so doing. Use 3 But the principal use that I would persuade you to make of the Point, is, In all Judgements 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 easy matter to feel the smart of a Judgement, but not so easy to see the hand of God in inflicting that Judgement 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, unless we see the hand of God therein ordaining, inflicting, and ordering of it: Belshazzar saw the fingers of a man's 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 Enlightened the staff of his gracious 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 redress them, Zach. 11.9. That which dyeth, let it die, and that that is to be cut off, let it be cut off: Upon this cutting off of the stiffnecked 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 Judgements on them. It is not every man's Case to see God, and acknowledge the hand of God in his Judgements; only the poor of the Sheep, such as discern their own poverty and unworthiness, can make that use of God's Judgements, so as to find God's hand, and then God's 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 Judgements that fall out, with Balaam, they see the Ass, but not the Angel, and so extend their rage against the dumb Beast (which it may be deserves no blame), and slander, sometimes the Air, sometimes the Wind and Wether, sometimes the Stars, sometimes the Fire, sometimes the Water; attributing all their Sufferings to things in nature, rather than 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 Traitor, sentenced to die, should quarrel with the Axe, or fall foul upon his Executioner. I speak not this, as if the Inferior causes of our miseries, and Instruments of God's vengeance, were altogether to be neglected: (for, albeit in divers Judgements 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 than the executing of God's good will and pleasure; whose malice and rage, iniquity and cruelty, we are no way to justify and excuse, but hare and shun by all good means; endeavouring to cross them in their wicked purposes, and free ourselves (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. unless 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 cursed me, 2 Sam. 16.6. Explained. railed 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 Dog should not have wagged his Tongue against me, Ver. 10 2 Sam. 15.10. This kept him from venting fretful 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 welcome, when we see them to be His; And experience teacheth, that in all those Afflictions which come immediately from God, we are ordinarily more patiented, than in those that come justrumentally from others. What Laban and Bethuel said, let us say in every Judgement that we lie under; This thing is proceeded of the Lord, I cannot therefore say either good or evil, Gen. 24.5. Nay, Gen. 24.5. Let us (as better instructed,) altar the words a little, saying; This thing is proceeded from the Lord; this Judgement, this Affliction, this Cross is sent from Him, I cannot therefore but speak good of it, and not evil. 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 ourselves low, before the Throne of Grace. 1 Per. 5.6. Humble yourselves 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 (unless our hearts be very obdurate) but be stirred up to go to Him, and humble ourselves in his sight: We shall confess his Righteousness, and our own Unworthiness, and with Mauritius (that good Emperor), who having his two Sons, and three Daughters, and then his godly Wife Constantina, slain before his eyes, by Phocas (whom the Soldiers had proclaimed Emperor in his room), uttered that memorable saying of the Prophet, Righteous art thou, O Lord, Hos. 6.1. and just are all thy Judgements. 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, etc. Hos. 6.1. Our Peace is to be made, not with the Jailor, but with the Judge; not with the Bailie, but with the Creditor; all our work under Affliction lies in Heaven: 1 King. 20.31. Like Benhadad's best Counsellour's, who sent him with a Cord 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 whipped to Heaven, which otherwise (in all likelihood) would never have come thither. Thirdly, This will be a means whereby we shall be enabled to bear those Tribulations and Afflictions which shall lie upon us, more comfortably and cheerfully. 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 die, (saith he Hab. 1.12.) O Lord, thou hast or dained them for Judgement, 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 die, albeit thou fetchest blood from us, and causest us to smart soar. A merciful Father, albeit he takes a swingeing 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 lose 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 tenderhearted Father, who hath the ruling and ordering of them, it must needs be a great cheering 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 departed 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 Egypt: 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; Satan 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 Physician is experienced; the Physic is allayed and tempered; and by the hand of a Father tendered 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 lie 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, than 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 threatened against all such as shall abuse God's goodness; contemn his Mercy; slight his threatening; flattering themselves in their wicked ways, saying; Deut. 29.19.20. I shall have peace, though I walk in the imaginations of my heart, adding drunkenness 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. Enlightened 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 stir up Himself; like a man of War, He shall cry, yea, roar against his Enemies: That Similitude is taken from Military affairs, or the practice of Soldiers in the day of Battle, who, to manifest the alacrity of their Spirits, and for the terror 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 prophecies of, Ver. 9, 10. and before held forth in beauty and glory,) He will stir up his wrath against them, and come upon them like a Giant, 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 Childbirth, ver. 14. I have a long time holden my peace, I have been still, and refrained myself; now will I cry like a travelling Woman, I will destroy and devour at once. The Woman in travel, when her pains come first upon her, bites them in, what may be; but when her last throws of Childbirth are come, she can no longer hid them: So, although I have long refrained myself (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 Point in hand; Ps. 86.21. Amos 3.1, 2. Mat. 11.23 Rom. 2.4, ●. but I shall only apply myself to the Instance in my Text: This Jewish Figtree, (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 goodness of God. Behold therefore (saith he) the Goodness and Severity of God on them which fell, Severity; but towards thee goodness, if thou continue in his goodness, 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 Goodness towards the Gentiles, provided that they continue in that goodness, (for upon that condition it is, that they hold it,) otherwise, if they forsake and lose the Gospel, and abuse Goodness, 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 Judgement 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 destruction and final ruin 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 privileges, nor blessed with so many pledges of his favour, as the Apostle showeth, 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, murdering 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 days 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 leave thee one stone upon another, because thou knewest not the time of thy visitation▪ Luk. 19.43, 44. And all this happened 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 day's space, made a firm wall about it, & upon that set Towers and Castles, lest any of the Jews should fly to save themselves; 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 enemy gave way unto to enter, and then upon the sudden, drew up their forces; and straight 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 Eleazar 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 inferior City: These weakened themselves much more by their civil and intestine Wars, and continued-slaughters, than the Enemy by his invasion; They turned their Swords upon themselves, as if their own hands had been ordained to be their Executioners; Insomuch as that the whole City and Temple were filled with dead Bodies, and the Kennels ran with the blood of the slain; Besides, the common insolences, and public rapines that were amongst them, They fired the City, and despoiled 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, Dogs, Rats, Snakes, Adders, seemed good and pleasant unto their tastes; when such food failed them, they were driven to eat (that which unreasonable Creatures would not); of their leather bridles, of their leather girdles, of their leather shoes they made them meat; some would feed upon Snails & Worms, others upon old Hay chopped small; Pontan. Pibliothec. Conc. Tom. 4. ad Dom. 10. Trinic. Egesippus de ex●idio Hierosolym. l. 5. c. 17, 18. The shred of Potherbs cast out, trodden under foot and withered, were taken up again for nourishment. Dove's dung, Ox 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 jaws of the Child; nearest and dearest Friends would kill one another for a crust of Bread, and cut one another's 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 Dogs, eat up that which others had vomited; yea, feed on the dead bodies of those, who a little before had died 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. Higher. lib. 5. c. 40. Nicephor. Chrysost. mentioned by Egesippus and Josephus (who was an eyewitness of this their misery), of an outrage which a Mother committed upon her own Son: her name was Mary, of the stock of Eleazar, and of the Town Bethezor; she was of a Noble and Rich Family, and went to Jerusalem in hope of safety; thither she carried her Riches and all her Substance, but the Seditions soon spoilt her of all, took away her Substance and Sustenance, and utterly deprived her of all means of livelihood; 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 entreaties; when she saw that nothing would prevail, and that through the whole City not one morsel was to be found, and being pressed partly by extreme necessity, and partly with furious rage; she-took her tender Babe as it was sucking, from her Breast, and thus spoke to it, Miserum te, Infans, inbello & fame & seditione, cui te servavero? etc. 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 than 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 Author) she swallowed down her grief, and fell into a fit of frenzy, and imbrued her hands in the blood of that harmless, sucking and silly Infant, the fruit of her own Womb: The body of it she boiled or roasted, and eatt the one half, the remainder she reserved for another repast. Contaminatissimi nidoris odore capti. The mutinous Soldiers of the Town (drawn by the scent and savour of this meat) broke into this Woman's house, threatened to slay her, unless she would discover where that meat was hid; She told them, she had meat indeed, and had reserved it for herself; notwithstanding, since they so urged her, she would bring it to them, which she did, and so brought them to the relics of her son, which she uncovered, showing 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 sweetness hath upheld my life: And when the seditious (through horror) started back, she cried 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 yourselves more tender than a Mother, more faint-hearted than 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 bodies, that lay unburied, and partly by the multitude of massacres that daily happened; The Contagion of which disease, was so violent, as that it took away the senses of many, and they became mad; It laid along whole herds of them grovelling 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 died. Within the compass of eleven weeks, saith Egesippus, there were carried out by one gate of the City 111000 dead bodies, yet could not the City be emptied, but Houses were filled with the dead Carcases 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 witness, that it was not his cruelty, but the Judgement 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 Engines 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 burned 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 itself, which was seven years a Building; and which Titus would fain have saved for the sumptuousness 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 Soldiers, 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 inferior City being thus taken and destroyed, he began to batter the Walls of the upper City, which, within the space of eighteen days after, with great labour and skill he laid 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 stateliness 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 Carcase, or smelling Carrion; and so fit to be a prey for the ravening Eagle. An innumerable company died by Famine and Pestilence by Fire and Sword, ten hundred thousand; And besides those dead, Fame, Morbo, Ferro; by Famine, Sickness, Sword; there were to the number of 7900 taken Captive (others said many more), 7000 were sent into Egypt; 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 public 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 been besieged, as in the Old Testament we may read; First, by Shishak King of Egypt, 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 Pharaoh Necho, in the time of Jehojakim, 2 King. 24. Seventhly, in the time of Zedechiah by Nabuchadnezzar, 2 King. 25. That desolation was fatal, but not final: Divers times the Axe hath been laid to it, but never to the Root of this Figtree 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; wand'ring like Vagabonds in all Countries, and made slaves to all Nations, even to the Moors, 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 lain on them for 1600 years, and yet lies 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 sin might countervail so heavy a Judgement, have in the end concluded, that it can be no other than 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 only make even reckon 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 Kingdom, and declared the Power of his Deity by many Signs and Wonders: but because his Countrymen shown least respect unto his Person, and gave least credit unto his Doctrine; it so fell out by the just Judgement of God, that the Galileans first smarted for their unbelief, the whole Country being spoilt and wasted by Vespasian. 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 madness they had swallowed down, that the Enemy might not have it; which the Soldiers hearing, (and supposing all the Jews had been full of Gold) through covetousness of that gain, in one Night killed 2000 of them, ripping up their Bellies, and searching their entrails 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 Cross, they hang him on a Tree. And that was repaid in kind, and with advantage; for so many of the Jews were crucified 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 bodies, 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 point, That greatest severity attends upon despised mercy. The use that we should put this unto, is this, in short; Take heed how we despise God's grace and goodness, 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 magnify 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 goodness to be despised. The Lord is known by executing Judgement, and will be known that way by all despisers, Psal. 9.16. as well as the other way by showing mercy, Psal. 9.16. And let our own Figtree (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 been up, yet laid down again: As in 88, the Powder plot, etc. Yet a longer time hath been granted us for fruitfulness, but we are grown rotten at heart, and doted; dying, if not dead: what can be now expected but to be hewn down, and made fuel of? that the Axe should be so laid to the Root, that we should be felled, so, as never to rise more? A miserable deceit it is, to think, We may despise God's bounty, yet partake of mercy in the End: Judgement and Mercy with God are like Jacob and Esau in their Mother's Womb: when Judgement like rough-haired 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; Judgement will follow, although mercy struggle mightily to stay it. Oh! think of what hath been 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 Fuel; no remedy: the chips fly, 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 Figtree stands, there is hope. If, notwithstanding all that hath been said, we will go on in our wickedness, we shall but enhance and improve God's wrath; And who can but pity us, when God's soarest and severest Judgements 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 stroke; take hold on the hand of Vengeance no more, but rest contented with God's proceed: As the Dresser here promiseth to do. After that thou shalt cut it down]. From the practice 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 Figtree, 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 carried 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 woeful 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 Judgements and Executions, of Sword, Famine, and Pestilence, whereby he had wasted their multitade, from thousands to hunderds from Hundreds to Ten: but they being no whit● bettered hereby, the Prophet foretells them of worse 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 acknowledgement 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, show 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 mere silence of Speech; it implies 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 prefer carnal respects to God's glory; Moses gives them a further Charge. Uncover not your Heads, neither rend your , 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 Judgement 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 said, Thou knowest it is my doing, rest thou therefore satisfied, and trouble thyself no further. Thus a good heart should forget earthly respects, and look up to Heaven when God executeth his severest Judgements 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 forbidden, Rom. 3.5. He abhors 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 (said 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 do; 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 itself 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 Judgement? 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 satisfy 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 Judgements inflicted upon Sinners, showeth Himself to be holy and just; and looks to be sanctified of his People, in the acknowledgement of his Holiness and Justice. When He sanctifies himself in the ways of Judgement upon the wicked, than He sanctifies himself in them, Exek. 28.12, & 38, 16, 23. Ezek. 28.22. & 38.16, 23. And when his Holiness and Justice is acknowledged in their just and deserved Punishment, than 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 only by magnifying Himself in the Judgements that He execute●● on them; they make themselves 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 declare His infinite Justice in their destruction: And, when we acknowledge God's Justice and Righteousness in those Judgements inflicted on them; when we justify His say, (let Him speak never so sharply,) and clear him in his Judgements (let him deal never so severely, Psal. 51.4. Psal. 119.75. Neh. 9.39. Dan. 9.12. Psal. 51.4.); than 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 aught 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 rejoice 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 dross and corruption; not so perfected as we shall be, when our Wills are throughly complete; 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 withal. 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 threaten, 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 than riseth from the Earth, whereon he lay, he washeth himself, and changeth his apparel, 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 gracious 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 ways are to be tried, 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 pitied, 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 Devils, 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 only of them that sin against the Holy Ghost, (which no private man, but only 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 ruin. 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 evil 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 Judgements 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 rejoice 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 Valley 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 doublefaced 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 fair and beautiful Person: Look up to God, and we have cause to rejoice; 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 Judgements 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 Point. Use 1 Methinks, 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 reckless and ungracious 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 Persuasions, will not prevail, know this, that the time is coming (if God gives thee not Repentance), that I shall rejoice in thy condemnation and destruction: And it is a truth, For however in this World, we cannot but condole and bewail the misery and ruin of those we do affect, as David did his Absolom (albeit we rest satisfied with the righteous Judgement of God therein); yet, at the last day, there will not be the least sorrow for it; we shall as well rejoice in their Damnation, as in the Salvation of others. Oh! What woeful Lamentation will wretched Sinners make at that day? when there shall be found not any Friend to pity them, to send forth one Sighs for them, nor show any Compassion unto them? Miserable 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 Figtree; Lord, spare it one year more. Children may call upon their Parents, beg 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 bore them, and Paps that gave them suck, to think on their misery, and solicit on their behalf; but all labour is lost; No Compassion, no natural Affection will be left; no regard will be had of Kindred, Friends, Alliance, etc. God's Glory only shall be regarded by the Godly; They will not only be satisfied and contented with the just Judgements of God upon you, but bless God for it, and rejoice 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 Judgements that befall ourselves, 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 Righteousness of God, (at least, secretly in our hearts,) in many of His Judgements, 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 myself, but every natural man is apt to speak and think so, and judge amiss of God's Justice, and charge Him of cruelty and hardness, (as I might show you in particular, about the Point of Election and Reprobation:) How apt are men to call the Equity of God's Decrees into question, and peremptorily to conclude, that the ways of God are not equal, in rejecting the greatest part of Mankind, and damning them for their Sins, whom He had beforehand preordained 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 Judgements, as if they were too rigorous and severe; and so we judge, not only of such as are inflicted on ourselves, (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 showing Himself severe, as well as gentle; for his Acts of Justice, as well as for His Acts of Mercy: The good Husbandman 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 choicest Plants; and it is as great a fault to rob Him in the one, as in the other. You know how we extol 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 Praise, not only 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 rejoice (saith David, Ps. 58.10. Psal. 58.10,) when he seethe the Vengeance, he shall wash his feet in the blood of the Wicked: that is, when he shall see Judgement executed upon the wicked and Ungodly, he shall not only 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 carnal Affections, and learn to fear God more, love Him the better, etc. and honour Him for His just and righteous Judgements; 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 ways, thou King of Saints; Who shall not fear thee, O Lord, and glorify thy Name? For thou only art Holy; For all Nations shall come and worship before thee, for thy Judgements are made manifest. Even so, Rev. 16.7. Lord God Almighty, true and righteous are thy Judgements. Amen, and Amen. FINIS. The Table Alphabetical, directing the Reader, to the ready finding out, of the most material things contained in this Book. A. AFflictions, how to bear them. Page 488 Afflictions, come all from God. Page 473 How God can be said to be Author of them. Page 472 How Afflictions are said to be evil, they coming from God, who is good. Page 474 In all Afflictions, see God's hand. Page 478 Inferior Causes are not to be neglected in them. Page 479 Age, is Venerable, not for number of years, but for desert. Page 233 Old-age should be fruitful. Page 232 It is an unfit time for Repentance. Page 246 It is like a decaying, or doted Tree. Page 72 Amen, under the Law answered to the Curse; but under the Gospel to the Blessing. Page 458 Angels God employs not, in dressing of the Vineyard; and why. Page 154 Angry, God is, when he smites. Page 305 Axe Ministerial, what it is. Page 291 God hath many Axes. Page 469 Every thing becomes an Axe to the wicked. Page 296 Author of Sin God is not. Page 477 Humane Authors may be made use of by Ministers in Preaching. Page 95 B. BAptism, but one, and yet many. Page 66 Barrenness, is dangerous. Page 58 Barrenness of the heart a greater Judgement than barrenness of the Womb. Page 299 A barren Professor is unprofitable. Page 314 He is cast forth of the Vineyard. Page 286 None to despair because of barrenness. Page 439 Beastly heart is under mans-shape. Page 38 Behold, what it intimates. Page 202 It's work, within Doors and without. Page 203 Bishop, one is no more than another, and in what sense true. Page 172 Brethren should hate discord. Page 67 Burdens, to the Vineyard; who are, Page 320 Unfruitful Professors are many ways burdensome. Page 315 C. CAsting out, what is thereby meant. Page 286 Casting into the fire, what that is. Page 290 Childhood, God regardeth. Page 228 How Childhood is spent. Page 227 Christ, both King, Priest, and Prophet. Page 24 He is best worthy to be heard. Page 23 He is the Head of the Church. Page 59 He is our Intercessor and Advocate, Vid. Intercession. He seeks not the destruction of any. Page 457 Church, is but one. Page 59 What constitutes a true Visible Church. Page 97 The Church of England is a true Church. Page 94 The true Marks of a Church. Page 93 All corruptions in a Church do not unchurch Her. Page 95 A man may be a member of the invisible Church, who yet is not of the Church-Visible, Page 98 The Church sometimes lieth fallow. Page 43 No Church is perfect at first. Page 45 The Church is more excellent than other Places. Page 48 It shall never be forsaken. Page 70 The Church is a Vineyard, Vid. Vineyard. It is the best soil for Fruit. Page 90 The welfare of it, is to be sought. Page 57 Enemies of the Church warned. Page 69 Circumstances aggravate sin. Page 218 Complaints of God, should bring us on our knees. Page 326, 333 When, and how, God complains. Page 331 One complaines of another, God of all. Page 209 Comfort belongs to broken hearts. Page 423 Such as want it, must go to God's Ministers for it. Page 425 Compositions for Tithes, how far warrantable. Page 403 How People deal with Ministers therein. Page 405 Contentions in the Church, whence they arise. Page 187 How to avoid them. Page 181 Not to take offence at them. Page 191 Conversation of a Christian should be convincing. Page 53 It should be answerable to our Profession. Page 88 Corruptions in a Church, warrant not a Separation from it. Page 51 They are often esteemed for corruptions which are none. Page 95 Cutting down, what is meant thereby. Page 283 It is the doom of Barrenness. Page 282 How God proceeds therein. Page 286 God's Judgements are of a cutting nature. Page 284 So is his Word. Page 285 D. Days of the wicked are empty days. Page 236 Decrees of God, take in the means as well as the end. Page 329 Delay is dangerous. Page 249 Despisers of Christ, who are. Page 27 Differences amongst God's Ministers, are not fundamental. Page 192 Discipline, no essential note of the Church. Page 97 Digging and Dunging, what meant thereby. Page 385, 408 Division in the Church dangerous. Page 61 Divisions and Distractions a forerunner of ruin. Page 272 Dressers of God's Vineyard, who are. Page 154 They are of four sorts. Page 165 Three Virtues requisite in Dressers. Page 162 Why God appoints Men, rather than Angels, to Dress his Vineyard. Page 156 Dominion of God, is absolute, universal, and endless. Page 364 Dumb, Christ was not. Page 19 We may not be dumb, in the Cause of Christ. Page 20 Dumbness in a Minister, is of dangerous consequence. Page 21 The causes of a Ministers dumness. Page 22 The dumb Devil is every where. Page 21 E. ENvy, is the Daughter of Pride. Page 139 Error in the Church, a Judgement. Page 292 Errors of Judgement more pernicious than errors of practice. Page 293 No Church without some error. Page 52 Estate, the mean is safest. Page 73 Excommunication, what it is, and how to be proceeded in. Page 99 How far it extends. Page 100 The use and end of it. Page 101 F. FAther, God is to us all. Page 67 Famine, a sore Judgement. Page 275 Famine grievous in Je●●●a●em● Page 486 Favour of great Men not to be trusted. Page 75 Faith is One and the same, in all the Elect. Page 65 Fruit, what it signifies. Page 106 What fruit is expected from a Christian. Page 107 Why good works are termed Fruit. Page 107 Christians should be fruitful. Page 55 How their Fruit must be qualified. Page 111, 113 Means to become fruitful. Page 116 Motives to fruitfulness. Page 119 Fruitfulness preferred to greenness or taleness. Page 81 The fruit of a Christian is delicious. Page 78 Fruitful Christians have many prayers. Page 325 Fruitfulness after long barrenness makes all to be well. Page 436 To be fruitful in evil, is fearful. Page 217 The Church Visible is a fruitful soil. Page 90 Figtree, the Jewish Nation is resembled unto. Page 77 So is the Christian Church, in many respects. Page 78 Man by his Fall is a Wild Figtree. Page 83 Why the Figtree by the wayside was cursed. Page 222 The Jewish Fig Tree was cut down by degrees. Page 285 Forwardness to good Duties is in the godly. Page 78 G. GAli●aeans, who they were. Page 1 Gathering twofold. Page 289 God resembled to Man in Scripture. Page 8 The Parts of Man's body ascribed to Him. Page 37 He takes on Him all shapes to win us. Page 41 God's Gifts, how said to be free. Page 206 God's dishonour should affect us. Ibid. The Godly have a special Interest in God. Page 70 Good no natural Man can do. Page 85 In what sense they are said to do good. Page 86 Who do no good, do much hurt. Page 322 Gospel to be preached as well as the Law. Page 420, 424 Government often changed, a sign of God's displeasure. Page 273 Gratitude, the good of it. Page 148 See Thankfulness. Great is the lord Page 363 Great men lay open to all weathers. Page 73 Grieve we ought, because we cannot grieve. Page 312 A People's Barrenness is the Minister's Grief with the Reasons of it. Page 427, 428 H. HArmless life is not enough. Page 212 Hatred Theologicall, the most bitter hatred of any other. Page 280 Head of the Church Christ only is. Page 59 Heads distinguished of. Page 60 Hearers are to be awakened. Page 204 They own a double honour to their Pastors, Page 163 They may not engage their Affections too far to one Minister more than to another. Page 191 They may not sad the hearts of their Teachers. Page 428 How they may sweeten the Ministers Labours. Page 408 Help cometh from God only. Page 367 Pagans and Papists seek for help elsewhere. Ibid. Honour of God is to be preferred to all Relations. Page 495 Hope taken away, takes away endeavour Page 439 Husbandry hath three parts. Page 40 The Honour of the Husbandman. Page 42 God's Husbandry to be submitted unto. Page 41 I. JEws resembled to a Figtree. Page 77 They were severely punished for despising Mercy offered. Page 485 God made an eeven reckoning with them in sundry particulars. Page 492 Jerusalem's final destruction. Page 489 Seven times besieged before its final overthrow. Page 490 If, How the Word is used. Page 430 Impropriators, a lesson for them. Page 400 Independent, God only is. Page 363 Intercede, what it signifies. Page 343 Intercession, Christ makes for us. Page 335 What it contains in it. Page 336 How Christ now doth it. Page 337 He Intercedes for particular Persons. Page 339 No other Intercessor but Herald Page 340, 344 We need no other but Christ. Page 368 How Ministers are styled Intercessors. Page 344 Wherein the Intercession of God's Ministers stands. Page 344 Intercession made against a People two ways. Page 348 Engrafting into Christ twofold. Page 84 Ingratitude, Vid. Unthankfulness. Judgements never sent without a Cause. Page 304 They are sent from God. Page 469 God is the Author of them, yet the Devil may be an Agent in them. Page 472 Other Instruments God may use therein. Page 470 How God makes way for them. Page 462 Lighter Judgements are warnings. Page 274 Heavy Judgements may be expected. Page 281 Sins down the Noise of Judgements. Page 1 Judgements on Sinners be two ways looked upon. Page 498 We may not charge God with severity and rigour, when he Inflicts them. Page 306, 307 We should find out the Cause of them: and how it may be done. Page 308 Judgements from God, hurt not the godly Page 79 Justice of God is not to be questioned. Page 500 In all his Works of Justice, he is to be glorified, as well as in works of Mercy. Page 501 K. KIngly Government is in itself the best form of Government. Page 274 Yet unthankful hearts are weary of it. Ibid Knowledge requisite in Ministers. Page 162 L. LAw, necessary to be taught and preached, Page 410 The Pestilent errors of those who hold the contrary. Page 412 The Law is two ways to be considered, Page 413 How far forth the Law is abolished. Page 414 It makes way for the Gospel. Page 416 Motives to hear it. Page 418 The Gospel must be taught with it. Page 422 Life profitable, is only commendable. Page 342 Long life not always a Blessing. Page 226 Lord, what it signifieth. Page 360 God is our Lord, as our King, Protector, and chief Justice. Page 362 That God is our Lord, may comfort us. Page 365 Absolute obedience is to be given him, for that he is our lord Page 362 Whether God could be called Lord before there was any Creature. Page 361 Love is the Christian's Livery. Page 65 It is the preserver of Unity. Page 62 M. MAgistrates are Ministers. Page 159 Wherein Magistrates and Ministers agree, and wherein they differ. Ibid. They both should be as One. Page 177 Maintenance was large, of the Ministers under the Law. Page 356 They are to be liberally maintained under the Gospel. Page 391, 394 Objections against it, answered. Page 392 How their Maintenance should be raised. Page 395 Their maintenance should not be grudged. Page 168 Malice of Satan most against Ministers. Page 352, 359 Means, why so called. Page 446 Means are to be used. Page 453 But not be rested in. Page 446, 448 To sin against the means is fearful. Page 243, 435, 492 To abuse the means argues want of Wisdom, to neglect them desperateness. Page 450 God keeps account of the means afforded us for our good. Page 258 Our profiting should be answerable to the means. Page 255 Otherwise God will deprive us of them. Page 259 Contempt of the means hastens wrath. Page 260 By weak means, God effects great matters. Page 447 Success is not always answerable to the means. Page 446 Comfort to those that profit by the means. Page 455 Means continued, gives hope. Page 430, 432 Mediator, Christ only is, Vid. Intercessor. Mercy despised▪ is provoking. Page 484 To acts of mercy, Ministers should incline. Page 456 Ministers Calling, excels. Page 161 It is no Idle man's Calling. Page 386 It is no whit less laborious, because spiritual. Page 390 Their Calling is distinguished from all other Callings. Page 170 They speak from God to Man, and from Man to God. Page 344 Why God makes choice of Man, rather than of Angels, for that Work. Page 154 God speaks to us by his Ministers. Page 9 Ministers are of God's Council. Page 195 Why God makes more of His mind known to them than others. Page 197 Ministers should walk worthy of that Honour. Ibid. Ministers must be Skilful, Faithful, and Watchful. Page 162 The qualifications of Ministers showed by four Creatures. Page 386 In ministerial function, all Ministers art equal. Page 172 Yet, a parity in the Ministry is dangerous. Page 171 Minister should be One in their Work. Page 172 The Reasons of it. Page 174 Three ways they should manifest it. Page 173 Motives to it. Page 178 Means to effect it. Page 181 Difference amongst Ministers, is of sad consequence. Page 175 Ministers are to be consulted with. Page 200 They foretell dangers, and upon what ground they do it. Page 201 Their silence is dangerous. Page 202 They must awaken their Hearers. Page 204 And pray for their People. Page 342 They Interpose in time of danger betwixt God and People, and that three ways. Page 346 Why they do so. Page 347 They ought to make conscience of that Duty. Page 349 Ministers are to be prayed for by their People. Page 354 What is to be prayed for on their behalf. Page 355 Ministers must buckle to their work. Page 407 And have no self-respects in the discharge of their Duties. Page 383 Best Ministers lament the bad success of their Labours. Page 444 The Faithfulness of a Minister is not to be judged of by the fruit in the Hearers. Page 451 Ministers may not be discouraged, though at present they see no fruit of their Labours. Page 454 They must continue constant in their Labours, though no fruit appear at present. Page 432 Bad Ministers are bad Merchants; they sell the Souls of their People. Page 384 N. NAture is wrought upon by grace. Page 83 No natural man can do good, Vid. Good. Negative Divinity brings no soul to Heaven. Page 212 O. OFfence is as well dangerous to take, as to give. Page 191 Officers, when they grow suddenly rich, it is an ill sign. Page 317 Omissions, God complains of. Page 210 They are breaches of a Positive Law. Page 211 They are the fruits of Original sin. Page 212 They are to be confessed and lamented. Page 213 Whey they are looked upon with a regardless eye. Page 214 They exceedingly grieve the Spirit. Page 215 Opinion of other men, we may not captivate our Judgement unto. Page 185 Order is to be observed by Christians. Page 55 Many walk disorderly, and who they are that do so. Page 55 P. PArable, what is it? Page 28 The difference betwixt a Similitude and a Parable. Ibid The kinds of them. Page 29 Three things to be considered in them. Page 7 Why Christ taught by Parables. Page 29 Parables are Powerful. Ibid They are not lies. Page 31 They are spoke in Judgement to the wicked▪ but in Mercy to the godly. Page 34 Parabolical expressions may lawfully be used by God's Ministers, in their Sermons. Page 31 Cautions in using them. Page 32 Patience of God is Salvation; and how, Page 372 Gods patience is great, and how described. Page 373 His patience is much abused. Page 377 Good use is to be made of it. Ibid. We may not be offended with it. Page 224, 375 God's patience, is the riches of his goodness. Page 378 It hath a Period. Page 380 It allows Iniquity a shorter time under the Gospel, than it did under the Law. Page 381 Patrons corrupt reproved. Page 401 Palmistry spiritual, many pretend to have skill in. Page 434 Perfection twofold. Page 52 Absolute perfection, not here to be had. Page 52 What kind of Perfection is attainable in this Life. Ibid Pestilence, a sore Judgement. Page 277 Jerusalem punished with it, before the final destruction of it. Page 488 Plantation twofold. Page 84 External Plantation not sufficient. Page 87 Plants if barren, are hurtful to others. Page 316 Prayer fervent, prevents wrath. Page 327 It binds Gods hands. Page 459 The Reasons showed. Page 460 The power of it seen in sundry Examples. Page 464 By Prayer, we should seek to prevent Judgements. Page 333 Such as have the spirit of Prayer should improve it that way. Page 468 Praying Christians should be regarded. Page 467 The Prayers of faithful Ministers are more powerful with God, than the Prayers of others. Page 351 God is only to be prayed unto. Page 366 It is the highest part of Divine worship. Ibid. Preaching (if faithful) is some way successful. Page 453 The word Preached, doth usually work best at the first. Page 435 Hearers may outpreach their Ministers, and how. Pride causeth unthankfulness. Page 139 Pride in Churchmen, how begot. Page 188 It is the Mother of Schism. Page 62 Priuledges out ward, will not serve us. Page 301 Punishments many times show what the sin was. Page 308 Sometimes God punished by contraries. Page 311 Why some are here punished, and others spared. Page 3 The wicked are justly punished in doing that which God willed to have done. Page 473 Q. QUestions are of great force, both in Affirmations and Negations. Page 313 R. REpentance is an excellent grace. Page 17 It makes all well. Page 441 It is dangerous to defer it. Page 244 Repetitions, what they import. Page 17 They are sometimes necessary. Page 12 Care must be had in using them. Page 13 A right use is to be made of them. Page 16 Reproof, not always to be used. Page 425 Root on which we grow, is Christ. Page 78 S. SCripture to be adored for its fullness. Page 426 Secrets of God made known to his Ministers. Page 195 God reveals not all his secrets to any one, nor to all alike. Page 196 Why God makes known his secrets to his Ministers, rather than to others. Page 197 Seeking, what it imports. Page 120 Separation may not be made from a true Church, for some defects. Page 50 Schism in a Church, as dangerous as Heresy. Page 61 Shows, Hypocrites exceed in. Page 79 Shadow, Governors should be to those under their charge. Page 54 Silence, why Christ stood sometimes silent. Page 19 There is a time to be silent. Page 22 Similitudes, to be drawn from things familiar. Page 32 Sin should cause sorrow. Page 207 Sundry Reasons for it. Ibid. Some sins are greater than others. Page 253 Sinners are already sentenced, the execution is only deferred. Page 296, 371 Society is twofold. Page 49 What society with Sinners is warrantable? Page 49 Sorrow, is a gulf. Page 422 Sparing of us, a great Mercy. Page 370 The Reasons of it. Page 371 Why God spares Sinners long before he punish. Page 375 To be let alone (and so spared) is a great Judgement. Page 369 Speech, of three sorts. Page 19 Spirit of God, is the Spirit of Union. Page 64 Strength of our own, trust not unto. Page 56 Strength is taken away by sin. Page 232 Sword, what sins bring it? Page 268 The Sword is a deadly Arrow. Page 278 T. THankfulness, wherein it lies, Page 148 The k nds of it. Page 149 Three ways to manifest it. Page 150 The good of it. Page 146 It is a Rent that must be paid. Page 151 Threaten, of two sorts. Page 327 How they are to be understood. Page 329 They are the heaviest Texts. Ibid. They are prevented by Prayer. Page 330 In the State of Innocency there was good use to be made of Threaten. Page 418 Time, what it is? Page 234 Time sufficient allowed for Duties. Page 221 No time is allowed for sin. Page 223 Time neglected, aggravates sin. Page 224 Motives to make good use of Time. Page 234 Time is but short. Page 235 It is swift. Page 237 It is irrecoverable. Page 235, 238 A twofold Eternity depends upon it. Page 236 Time will be denied to them who abuse it. Page 239 Account must be made of it. Page 240 Time will bring in her Evidence. Page 241 It is an honour to improve it. Page 242 They are Fools that misspend it. Page 243 Titles reverend to be given to Superiors by Inferiors. Page 361 Tongue of Man, his glory. Page 20 Trees of several sorts. Page 73 Man resembled to a Tree in many respects. Page 72 He is by nature of a bearing kind. Page 82 The Church compared to fruitful Trees. Page 80 Trees are subject to diseases. Page 74 Trials to be expected. Page 57 Tithes are of long standing. Page 169 They are the fittest means for the Minister's maintenance. Page 397 Objections against Tithes answered. Page 398 The right that a Minister hath to them, is as good as to any State of Land. Page 399 It is a crying sin to withhold them from the Minister. Page 399 Such as defraud the Minister of them are sacrilegious. Page 403, 405 V. VIneyard, the Church is compared unto, and in many respects like to it. Page 44 God hath done much for this his Vineyard. Page 130 Every private Christian hath a Vineyard of his own to tend. Page 160 Vine hath two sorts of branches in it. Page 58 The Vine hath a Winter-season. Page 58 Visitation must be expected. Page 104 It is of two sorts. Page 103 Three ways God visits us in this life. Page 104 It is God's love to visit us. Page 105 Unity of the Church is to be sought. Page 62 Their sin great, who break the unity of it. Page 61 A sevenfold Obligation to unity. Page 63 Unity should be endeavoured. Page 177 Vine fruitless is useless. Page 314 Unthankfulness grows not all without the pale of the Church. Page 128 The vileness of that sin. Page 138 The whole Creation condemns it. Page 140 An unthankful man is a naughty man. Page 147 Our unthankfulness to God is great. Page 135 Unprofitable, many are in the whole Course of their Lives. Page 324 W. War intestine, is the worst Warr. Page 279 Warning, God gives, before he smites. Page 261 Why God gives warning. Page 264 Many ways God giver warning. Page 267 It is fearful to despise warnings. Page 269 Weapons put into the Minister's hand, and what they are. Page 291 Well, all is that ends well. Page 437 Will, of God is but one. Page 330 Yet it is said to be manifold. Ibid. His will cannot be resisted. Page 477 As God's Will is made known unto us so ought we to conform unto it. Page 497 Pray that Gods will may be done. Page 496 Will, the more of it is in any sin the greater the sin is. Page 252 Man's w●llfulness a cause of his unfruitfulness. Page 448 Wishes differ from sound desires. Withering threefold. Page 288 The withering of many Professors is evident. Page 297 Word, Christ is, and what kind of Word? Page 19 The Word ought to be heard as God's, and not Man's. Page 10 Works of sinners, how good? and how not? Page 83 What is required to the doing of a good Work. Page 86 Christianity calls to work. Page 79 Writing, All that the Penn-men of Scripture wrote, was not written by divine Inspiration. Page 10 Wrong, God can do to none. Page 495 The Word is the Instrument of our Regeneration, and of what sort. Page 431 Y. THe three years that Christ expected Fruit, what to understand thereby. Page 219 Youth resembled to a Tree. Page 72 God expects Fruit from that Age. Page 228 Satan seeks to seduce Youth. Page 229 Lusts of youth what? Ibid. The strength of youth should be spent in God's service. Page 231 REader, The faults that have escaped the Press, are more than I wished, yet fewer than I feared; still we find some work to exercise, both thy Pen and Patience: Be not a Censor, but a Corrector of these ensuing Erratas (which hinder or corrupt the sense): other literal or punctual mistakes, I leave to thy humanity for a pardon. ERRATA. Page. Line. Error. Correction. 1 3 Ensign, Engine. 82 3 cod's, todds. 111 31 it not, it is not. 132 11 house the Lord, house of the Lord. 45 35 Inspect. Respect. 161 8 Vzzah, Vzziah. 174 15 to there, to other. 212 9 shaken, shapen. 301 13 Diamond, Diadem. 402 30 500 60, 50 or 60. 460 Margin, ipsa, ipso. 474 Marg. Agent, Agens. 405 17 Ho, Hose. 494 15 as that. at that.